Sudesh Didi describes the unique role which women play within the Brahma Kumaris
In
a world where women have been seen traditionally as someone's wife,
mother, daughter, or sister, why would a woman choose to follow a
spiritual path?
Perhaps because, deep inside every woman has a
longing to “be” someone in her own right—fully aware of herself,
confident and in control. When we talk of spiritual power, we are in
fact referring to the original power of the self to be whole and
independent—free from the web of domination and suppression, free from
the need to exist for someone else's sake.
For the last two
thousand years or more, women have not fully utilised their spiritual
power. Instead, aspects of the “feminine” have taken mainly symbolic
forms from the Virgin Mary to the vestal virgins, from Earth Goddesses
to the Shakti Devis. On the one hand, women have been put on pedestals
and worshipped on account of their purity or femininity. At the same
time, they have been excluded from religious practices and barred, even
until now, from entering some places of worship.
Elevated or
chastised, exonerated or condemned, the main problem facing women is
that they have never been treated as equal to men—either as spiritual
leaders or spiritual seekers. This lack of equality finds its roots
not only in sociological and cultural systems, but more particularly
within levels of consciousness upon which spirituality and attitudes
are ultimately based.
Women as Spiritual Leaders
Women become
spiritual leaders when they themselves acknowledge they have the
capacity and necessary attributes to play such a role. The change of
consciousness needed is to move away from unworthy feelings and
attitudes and to see the greatness contained within the self. Feminine
qualities such as love, tolerance, compassion, understanding and
humility are qualities of leadership. They are also needed for
spiritual progress, for without them it would be impossible to come
close to God and attain self-realisation. Every human being possesses
those qualities but women are more easily and naturally able to tap
them, for feelings of love and devotion are often more natural to
women, combined with a profound sense of discipline and order. A true
leader leads through example.
Women know how to serve and how to
give. Often the notion of service or of putting others in front has
been seen as a sign of weakness or lack of power. Quite the opposite
is true. The ability to bow before others, with true humility, is the
sign of the greatness of a soul who has conquered ego.
However
this quality of giving to others must also be balanced with qualities
of courage, determination, clear thinking and self-respect. Too often,
women have a tendency to give to others and neglect their own spiritual
needs. It is one of the major reasons women find themselves depleted
and lacking in spiritual power. The foundation for assuming spiritual
leadership is thus a change of consciousness. Overcoming the huge
physical, religious and sociological barriers which have prevented
women becoming spiritual leaders can only be done through the
development of self-respect. The quality of self-respect comes from
the knowledge and experience of the eternal self which is beyond
social, cultural or physical identity. The eternal self or soul is
pure, peaceful and complete with divine and spiritual qualities. When
women touch this inner, eternal core, they gain the courage to play the
part they are capable of.
Spiritual power is an expression of
the inherent qualities of the spirit and has nothing to do with gender
or physical limitations. Feelings of domination or suppression occur
when there is the awareness of superiority or inferiority. Feelings of
equality, however, manifest when there is the consciousness of spirit
or soul. These feelings and attitudes can be expressed in actions with
positive results.
Women are still a long way from enjoying
positions of spiritual leadership, and society still doesn't fully
concur with the notion that women make good spiritual leaders. Yet,
society won’t necessarily change until someone, whether an individual
or a group of individuals, breaks the tradition and sets a new role
model. This, in part, was the thinking behind the work of Brahma Baba,
founder of the Brahma Kumaris World Spiritual University.
Historical Context of Brahma Kumaris
In
1936, at the age of 60, Dada Lekhraj, a wealthy diamond merchant from
the province of Sind (now Pakistan) experienced a series of powerful
visions. He had always been religious-minded and had also held a
highly reputable position in the community. Yet the visions changed
his life completely, revealing striking images of the world passing
through a period of immense unrest, as well as images of the change
required to usher in a new world for the future. Within a year or so,
Dada Lekhraj, later known as Brahma Baba, had sold his business and
established a spiritual university. He nominated a group of 12 young
women to assume all administrative responsibilities for the group of
almost 400 people which met regularly to study spiritual knowledge and
meditate.
At that time in India, women were treated as second
class citizens, perceived as little more than chattels belonging to
their husbands. Such attitudes have their roots in the traditional
Hindu scriptures. For example, in the Ramayan there is a reference to
four things being equal: a drum (that you beat), an animal (that you
push), a senseless fool and a woman.
For Brahma Baba to place
women in charge of a spiritual university at a time when they were
still hidden by the veil—literally and figuratively—caused a huge
uproar. But he was determined to carry out this gentle social and
spiritual ‘revolution’. He believed that the balance of spiritual and
social power wouldn’t change unless the inequalities were redressed,
and women, both young girls and mothers, were given the right to serve
the community as spiritual teachers.
By the time Brahma Baba
passed away in 1969, the knowledge he was given and the changes he
championed had found receptive and fertile soil. Within the space of
54 years, the University has grown considerably and now operates over
8,500 centres in 100 countries. All administrative and spiritual
duties are carried out by Dadi Prakashmani and Dadi Janki, the two most
senior women teachers who have been students since the University’s
establishment.
Student not Disciple
Today, from an
organisational perspective, both men and women assume responsibility
for teaching and running centres. By and large, however, men follow
the founder’s example and willingly put women “in front”.
For
the Brahma Kumaris the concept of discipleship does not exist. Brahma
Baba never positioned himself as a guru. He taught through example, by
putting into practice the spiritual knowledge and principles he had
received in his communion (yoga) with the Supreme Soul. He encouraged
others to do the same by creating their own communication directly with
the source.
Brahma Baba encouraged women to understand and
explore their potential, and inspired them with a vision of the
valuable contribution women can make as spiritual leaders. He found
that women have the serenity and gentleness to understand and accept
spiritual ideas easily without the barrier of arrogance which is so
often present in men. So, by putting women forward, he sought to
create a situation of equality and mutual respect and regard between
men and women, and indeed within all relationships regardless of
gender.
Sudesh Didi is Director of the Brahma Kumaris
Centres in the Germany. She has been a student and teacher with the
Brahma Kumaris University for nearly 50 years.
Articles
