In chapter 5 of Dharma Bums, Kerouac introduces the concept of yab-yum and the bodhisattva. Yab-yum literally translates to mother-father. This union consists of two components, the male and female, symbolizing the means necessary to reach enlightenment. The male form is active and is meant to achieve compassion and mastery through this interaction. The female form is passive and represents wisdom. Ultimately, this union is meant to expedite the process of buddhahood via ecstasy, non-duality and bliss.
After engaging in yab-yum, Ray begins discussing Princess’ role in the activity. She explains, “‘But I’m the old mother of earth. I’m a Bodhisattva.’ She was just a little off her nut but when I heard her say ‘Bodhisattva’ I realized she wanted to be a big Buddhist like Japhy and being a girl the only way she could express it was this way, which its traditional roots in the yab-yum ceremony of Tibetan Buddhism, so everything was fine (Kerouac, 30).” Kerouac claims that a girl’s only means of achieving buddhahood is through this medium. But, why is it any different for the male? Looking more closely, one finds that Tibetan Buddhism declares the most essential component of becoming a bodhisattva is bodhicitta, the union between wisdom and compassion that dissolves duality. In this action of yab-yum, individuals attempt to achieve bodhicitta through this unity.
The male and female need one another equally in this action. In my opinion, it seems illogical that a male can achieve bodhicitta while still maintaining a belief in duality considering the previously mentioned definition. Japhy continues to explain that “the Bodhisattva women of Tibet and parts of ancient India were taken and used as holy concubines (Kerouac, 31).” The term concubine connotes an inferior female typically used for sex and/or birth. This view of the female does not support the quest for bodhicitta. Japhy references ancient India in the time of the Buddha when ideologies were still taking form. Prince Gotama, of this time, used concubines and males lived with little to no restraint. As Buddhist teachings developed, this perspective branched off into several forms. Japhy conveniently alludes to this specific time in order to defend his character. These males pick and choose ideologies that suit their desires in order to maintain the facade of a spiritual being. This is highlighted with Japhy’s reaction to a woman asking to tag along mountain climbing. He mockingly states, “Shore, come on with us and we’ll all screw ya at ten thousand feet (Kerouac, 27).” This statement suggests that her purpose on the journey would be providing sexual pleasure to the males. His mocking laugh assumes she possesses false interest in the activity and to let her join would be a privilege.
The lack of equality and strong tones of duality between the male and female suggest false intentions. To claim that their sexual interactions are that of yab-yum seems hyperbolic considering the inequality being practiced. Bodhicitta can not be found without realizing non-duality. Bodhisattva can not be found without bodhicitta. In my opinion, the issue is not these natural acts of sexuality but, instead, the labels that are slapped upon them.
-cassandra
No comments:
Post a Comment