While perusing Reddit, I stumbled upon an unusual post that drew connections between semen retention and Buddhism. This surprised me, as renunciation has always seemed to be the focal point of early Buddhism in my understanding, and such discussions had not crossed my path in my readings thus far. The information originated from a book authored by John Powers, a Buddhist Scholar residing in Australia. Below are the pertinent excerpts from his work A Bull of a Man: Images of Masculinity, Sex, and the Body in Indian Buddhism:
Contemporary readers may wonder why absolute sexual continence is considered necessary for Buddhist monks and nuns. Todayâs conventional wisdom holds that sexual intercourse is beneficial to physical and mental health if it is done in moderation, but the literature of ascetic movements in India presents a very different assessment. In ancient India, semen was associated with the energy of life, and men who recklessly shed their seed were said to become physically diminished. Excessive ejaculation leads to various morbidities and premature death. By contrast, the heroic ascetic who retains his seed is the most manly and virile of men and enjoys robust health, tremendous physical energy, and mental alertness, and he also develops supernatural powers (siddhi). Those who practice celibacy and other acts of austerity accumulate an energy called tapas, which literally means âheat.â Sages who remain chaste for long periods and who combine this with advanced levels of meditation can even challenge the gods in terms of power and wisdom. Unfortunately, a single ejaculation can undo the accumulated tapas of decades, or even centuries, and so men must be constantly vigilant in guarding their senses against the seductive blandishments of women."
On p.80 he writes "Because of its association with life and energy, semen is linked to longevity, and sages who successfully resist the urge to copulate can live for centuries. Thus Caraka cautions men: If due to excessive mental excitement a man indulges in sexual intercourse in excess, his semen will soon diminish and he will become emaciated. He will succumb to various diseases, and even death. Therefore, a man who wishes to have good health should definitely preserve his semen. Caraka adds that semen becomes polluted due to sexual indulgence, and he praises yogis who retain their seed. Caraka warns against seminal retention by men who do not engage in yogic training, because this can also lead to seminal morbidity, but if one remains chaste while pursuing the physical and mental disciplines of yoga, oneâs semen is converted into a buttery consistency that is thick and rich and promotes health and vitality
On p.81 he writes âOne paradox of this process is that a man who refrains from seminal emission becomes more and more attractive to women, who use their wiles to seduce him, but as soon as he succumbs he loses all his hard-won energy and descends to the level of other men. Thus the Truth of Yoga cautions, âthe yogi becomes as strong and beautiful as a god, and women desire him, but he must persevere in his chastity; on account of the retention of semen an agreeable smell will be generated in the body of the yogi.â Celibate men are even said to be better lovers than their more passionate counterparts, because those who are not overly lustful can sustain lovemaking for long periods of time and are not subject to premature ejaculation.â
I was really surprised when I browsed A bull of a man since I didnt connect masculinities and other concepts within Buddhism :
The book focuses on the figure of the Buddha and his monastic followers to show how they were constructed as paragons of masculinity, whose powerful bodies and compelling sexuality attracted women, elicited admiration from men, and convinced skeptics of their spiritual attainments
So what I did is read more on this topic and read his [interview] and browsed his book(Rethinking Buddhist Practices and the Buddhaâs Bodily FeaturesâAn Interview with John Powers - Buddhistdoor Global):
Q:Can a Woman be a âGreat Manâ?
A:âUntil the tantrasâand even there itâs very problematicâthereâs no sense in Indian Buddhism that women can attain any of the advanced stages of the path, and certainly not Buddhahood.â He went on to explain that, if the texts are correct, females will have to develop disgust for their form and engage in practices designed to prevent them from being reborn in a female body. And if females want to visualize themselves as a Buddha, this involves visualizing an Indian ideal of a male body, including a perfect male organ.
and
In fact, meditators are often reminded to practice âletting go,â or detaching from their bodies, through practices such as asubha.* I wondered whether such spiritual practices affect our physical appearance. As John explained, there are numerous practices that purportedly lead to physical changes, such as phowa (transference of consciousness), which can cause a hole to develop in the crown of the head, and sometimes a flow of blood and lymph. Shamatha practice (single-pointed concentration on an object) can also lead to physical changes. Geshe GedĂŒn Lodröâs book Walking Through Walls (Lodrö 1992) begins with a discussion of possible effects, including physical lightness, which can lead to the ability to pass through solid objects. Eventually, according to hundreds (or perhaps thousands) of Indian Buddhist texts, successful meditative practice will cause one to develop the 32 major characteristics of a great man. John added that although many Buddhist teachers strive to guide their students towards Buddhahood, he has never heard that they remind them not to be concerned if they develop a large lump on their head or elongated arms as a result of an extended meditative retreat or engagement in meritorious activities.
So, I went down the rabbit hole and was pretty stoked to come across a fresh book that just dropped last year. Itâs called: Buddhist Masculinities edited by Edited by Megan Bryson and Kevin Buckelew and published by the Columbia University Press .Here are the relevant excerpts:
BUDDHIST TEXTS DESCRIBE the Buddha as âthe ultimate manâ and extoll
his extraordinary, manly body as the Bhagavat.During his previous lives, the
Bodhisattvaâthe historical Buddha ĆÄkyamuni (a.k.a. SiddhÄrtha Gautama)
prior to his awakeningâpracticed various perfections working toward his
buddhahood. In doing so, he karmically built the body he had as SiddhÄrtha
Gautama, endowed with the thirty-two major marks of a âgreat manâ
(P. mahÄpurisa-lakkhaáča; Sk. mahÄpuruáčŁa-lakáčŁaáča), which is by definition male.
Early Buddhist tradition held that women could attain awakening as
arahants (Sk. arhat), but that buddhahood could be reached only in a male
body, so a woman must first be reborn as a man to achieve that state. This
attitude clearly reflects the patriarchal society in which a female birth was
deemed undesirable. Even aspiring to future buddhahood was possible only
in a male body
As John Powers has pointed out, Indian Buddhist texts âposit a close linkage between a personâs physical endowments, social status, and wealth and
both past and present ethical behavior.â The body is a particularly important marker of morality, and physical beauty indicates past or present virtue.1âSomatic consequences of actions,â Powers writes, âare construed as
both testimony to oneâs attainments and powerful tools that are used to promote virtue in the world
So here am I wanting to open discussions regarding this Personally I have some questions:
-Was the Buddhaâs decision for renunciation related to semen retention ? In the sense that he saw semen as energy of life?
-Does this affect how he viewed or construed meditation as accumulating energies or tapas or other things? Like for men the impetus is accumulating tapas or energy but how would it affect women practitioners?
-Were the Jhanas connected to accumulating tapas or semen retention?
-Does meditation in the suttas really support the idea that being virtuous i.e meditating etc. would lead to changes in the physical body including gaining marks of the great men?
-How much was forms of masculinity embedded in the early buddhist suttas? Like how the Buddha was seen as a masculine paragon of a man?
I am open to the discussion regarding this seldom talked about topic Genuinely I am flabbergasted when reading about this.