10/07/2015
"N**e Dakini in Bronze"
Please note: This n**e figure is in accordance with Facebook policy, that states, "We also allow photographs of paintings, sculptures, and other art that depicts n**e figures."[1]
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"Symbolic Nudity in Tibetan Art"
In Sanskrit and Pali, Kāma means desire, wish, longing... in Indian literature.[2] Kāma often connotes s*xual desire and longing in contemporary literature, but the concept more broadly refers to any desire, wish, passion, longing, pleasure of the senses, the aesthetic enjoyment of life, affection, or love, with or without s*xual connotations.[3][4]
Karma (fate, following as effect from cause) is not to be confused with Kāma, which is one of the four goals of human life in Hindu traditions.[5] It is considered an essential and healthy goal of human life when pursued without sacrificing the other three goals: Dharma (virtuous, proper, moral life), Artha (material prosperity, income security, means of life) and Moksha (liberation, release, self-actualization).[6][7]
Liberation, release and self-actualization, are clearly illustrated within the rich confines of numerous Tibetan artistic creations. For example, when one views traditional images of dancing goddesses, one must appreciate the human female form as being curvaceous, rather n**e, and depicted with their gigantic breasts bulging forth; all the while with incredibly, unnaturally slender waists. Adorning such, they are frequently only clad with big earrings, gold tassels, bracelets and floating ribbons over the shoulders.[8]
On a different note, nudity in Buddhism could possibly enable connotations of the Yab-Yum (Father-Mother) concept. In this instance, the n**e image is promoting the elimination of gender difference in the minds of the transcendent. It can also be said that the erotic portrayals, demonstrate ecstasy, in which the woman is an important vehicle to render higher consciousness.[9]
For instance, illustrations of Queen Maya giving birth, without the newborn infant being present in the composition, are a good example of the complexities that arise in portrayals of royals, either n**e, or semi n**e. The most frequent images of her focus on the Buddha’s conception and birth, presenting her as a beautiful, voluptuous woman, all of which asserts the auspicious powers of fecundity and prosperity thought to be possessed by women as an active force.[10]
To continue with the theme of Buddha’s birth, one must consider that in ancient India, Gotama as a prince, was raised while being surrounded by concubines and dancing-girls as a matter of course. Polygamy was commonplace and it was not a requirement that this young man demonstrate a life of restraint, but more so of reason, as the Buddha with his profound understanding of human nature knew well what demands to make of himself, regarding s*xual matters.[11]
The true Buddha does not simply reside above us all within some kind of remote vastness of heaven, instead within the heart and mind of all sentient beings. This according to author David Deida, what we all seek, "... is the naked truth, a veritable fact of life." To him, nakedness is far more than mere nudity, it is in fact, a form of, "... ta**ra [that] reaches far beyond prurient interests, sensuality, and mere s*x." "From the primordial state of infinite, pure and spontaneously accomplishing awareness arises infinite teachings and manifestations. Timeless truths reveal themselves in timely new forms, appropriate for today and tomorrow." [12]
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[1] Community Standards | Facebook. (n.d.). Retrieved October 7, 2015.
[2] Monier Williams, kāma Monier-Williams Sanskrit English Dictionary,(p. 271, 3rd column)
[3] Macy, Joanna (1975). "The Dialectics of Desire". Numen (BRILL) 22 (2): 145–60. JSTOR 3269765.
[4] Lorin Roche. "Love-K**a". Retrieved 15 July 2011.
[5] James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1, Rosen Publishing, New York, ISBN 0-8239-2287-1, (p. 340)
[6] The Hindu K**a Shastra Society (1925), The K**a Sutra of Vatsyayana, University of Toronto Archives, (p. 8)
[7] A. Sharma (1982), The Puruṣārthas: a study in Hindu axiology, Michigan State University, ISBN 9789993624318, (p. 9-12.); Vol. 31, 1 (Jul., 1984), (p. 140-142)
[8][9] Peng, J. (n.d.). An Exploration of Tibetan Ta***ic Buddhism and its Art: A Potential Resource for Contemporary Spiritual and Art. (p. 95-95.)(p. 138.)
[10][11] Walshe, M. (2006). Buddhism and S*x. Retrieved October 7, 2015.
[12] Naked Buddhism Naked Awareness. (n.d.). Retrieved October 7, 2015.
