Buddhist practices such as mindfulness - in which calm centering and keen awareness of change coexist - and compassion - in which the self is recognized as both powerful in itself and interdependently connected with all others - can be important resources for contemporary Western women. Likewise, feminism can expand the traditional horizons of Buddhist concerns to include social, historical, and psychological issues.

Buddhist practices such as mindfulness - in which calm centering and keen awareness of change coexist - and compassion - in which the self is recognized as both powerful in itself and interdependently connected with all others - can be important resources for contemporary Western women. Likewise, feminism can expand the traditional horizons of Buddhist concerns to include social, historical, and psychological issues.

This book introduces the special dynamics of women and their close relationships with the gift in both past and contemporary religious settings. Written from a cross-cultural perspective, it challenges depictions of women’s roles in religion where they have been relegated to compliance with specifically designated gendered attributes. The different chapters contest the resultant stereotypes that deny women agency. Each chapter describes women as engaged in an aspect of religion, from that of ritual specialists, to benefactors and patrons, or even innovators. The volume examines topics such as sainthood and sacrifice so as to refine these ideas in constructive ways that do not devalue women. It also examines the meaning of the term “gift” today, embracing the term in both figurative and literal ways. Such a collection of diverse women’s writings and activities provides a significant contribution to their quest for recognition, and also suggests ways this can be understood and realized today.

Challenges us to replace attitudes and institutions that promote and perpetuate social suffering with those that foster relationships

Constructive Living brings together two psychotherapies—Morita and Naikan— and their associated lifeways. Both therapies were developed in this century, but their roots extend back hundreds of years in East Asian history. Morita was a professor of psychiatry at Jikei University School of Medicine in Tokyo. Yoshimoto was a successful businessman who retired to become a lay priest in Nara. Morita's method has it origins in Zen Buddhist psychology, and Yoshimoto's Naikan has its origins in Jodo Shinshu Buddhist psychology. Neither of these systems requires that one believe in Buddhism or have faith in anything other than one's experience. They work as well for Christians and Moslems and Jews as for Buddhists. Both are built on the naturalistic observations of humans and careful introspection of their founders. Constructive Living isn't mystical or oriental, but practical and human.

Love and Liberation reads the autobiographical and biographical writings of one of the few Tibetan Buddhist women to record the story of her life. Sera Khandro DewŽ DorjŽ (1892Ð1940) was extraordinary not only for achieving religious mastery as a Tibetan Buddhist visionary and guru to many lamas, monastics, and laity in the Golok region of eastern Tibet, but also for her candor. This book listens to Sera KhandroÕs conversations with deities, dakinis, bodhisattvas, lamas, and fellow religious community members and investigates the concerns and sentiments relevant to the author and to those for whom she wrote. Sarah H. JacobyÕs analysis focuses on the status of the female body in Sera KhandroÕs texts, the virtue of celibacy versus the expediency of sexuality for religious purposes, and the difference between profane lust and sacred love between male and female Tantric partners. Her findings add new dimensions to our understanding of Tibetan Buddhist consort practice, complicating standard scriptural presentations of a male subject and a female aide. Sera Khandro depicts herself and her guru and consort, DrimŽ zer, as inseparable embodiments of insight and method that together form the Vajrayana Buddhist vision of complete buddhahood. By advancing this complementary sacred partnership, Sera Khandro carved a place for herself as a female virtuoso in the male-dominated sphere of early twentieth-century Tibetan religion.