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A lotus
The earliest datable image of the Buddha: a coin of about 150AD
A classic Ghandara style image.
Lighting candles and incense at the shrine.
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RELIGION:
We have a need to seek, find or create (not
necessarily in that order) something related to but 'beyond' the limited
experience of our seemingly separate being. Living a life of total
selfishness is very difficult and the more one tries the more destructive
the results. So, centre stage, we have . . . God; or some cosmology
or 'other than' which represents or provides a link to 'the whole',
a release from the existential isolation. Whether or not such a God,
absolute Truth or Reality exists is for most an article of faith.
What reinforces that faith is the existence (past or present) of a
being that personifies aspects of this 'thing' of which we have an
intuitive sense. That so many prophets and sages find historical,
religious perpetuity is merely testimony to human variety not, to
the variety of Truth(s).
BUDDHISM:
It all started about 2500 years ago in Northern India
with the first teaching given by the man now thought of as 'The Buddha'
(family name: Gotama, of the Sakyan clan). There seems little doubt
that he lived and his life can be extensively read about although
much is conjecture; with myth, folklore, and history blurring - often
indistinguishably. In terms of religion historical precision is not
important. What matters is that a sufficient number of people were
sufficiently inspired - or enlightened? (by the man, the movement,
whatever) by something, such that it has formed into a tangible, traditional
structure that has been sustained for long enough to be recognisable
as 'the same thing', i.e.. Buddhism. Even so, because of the human
variable, this term has taken on a variety of outward forms. Within
this variety there is a relatively clear and consistent goal - Nibbana;
reasonable agreement as to the obstructions, and a clear path of practice
to access that goal - The Eightfold Path.
COMMON ELEMENTS:
The Man: Born to a royal family in the city of Kapilavatthu
(now southern Nepal) in the sixth century BCE; given the name Sidhattha.
His mother died a week after the birth and he was raised by his aunt.
Married at 16 to his cousin Yashodara, who bore him a son, Rahula.
At the age of 29 he left home to become a wandering ascetic, finally
attaining enlightenment under the Bodhi tree at Gaya six years later.
He gave his first teaching not far from Varanasi and for the next
45 years he extensively traveled the Ganges plain, finally dying at
Kusinara aged 80.
Aniconic symbols: There were no Buddha images for 500 years
after the Buddha's death. Symbols were used and many of these were
transposed from existing social and religious traditions. The major
symbols popular both then and now are the lotus, the stupa, the throne,
the wheel and the footprints. Umbrellas, lights, flowers and elephants
can be seen as lesser symbols. One symbol that has evolved independently
is the Bodhi tree, being directly connected with the Buddha's enlightenment.
Buddha images: These come in a variety of styles but are all
representations of the human form. Some traditions now use images
of various deities and Buddhas prior to Gotama Buddha (Sakyamuni).
Five hundred years after the Buddha's death two separate schools of
art began developing the Buddha image - Gandhara in the northwest
and Mathura in central India. Common elements are the robe, the topknot,
long ears and haloes in various guises. The earlier aniconic symbols
were often incorporated and a range of hand gestures has become traditional.
It is important to see the image as a symbol - not an idol (although
some may regard it as such).
The Sangha: From very early on the power of the Buddha's teaching
inspired many to take the robe and follow him, and many others to
become disciples. Five years after the enlightenment the Buddha agreed
to give ordination to women - probably considered quite a radical
move at the time. During the early years organisation was minimal.
The system of training now used was developed rule by rule over many
years as various monks and nuns caused problems - either in relation
to the laity or other monastics. Similarly the establishment of monasteries
was gradual, with the tradition of the homeless wandering seeker still
very evident - even to this day.
Shrines: A collection point for the various symbolic elements.
A Buddha image is almost always central - there may be (many) more
than one - and they would be placed in a raised position. The shrine
acts as a focal point, not only for the placing of physical objects
but for the direction of faith and devotion. The shrine is usually
central for most rituals.
Ritual: This varies enormously between traditions. Bowing is
universal: to most symbols and to ordained persons (both as general
symbols of the order and as known and respected individuals). The
offering of flowers, candles and incense is also widely spread. The
law of kamma (Skt. 'karma') is fairly standard (with a variety of
interpretations) and the idea of making merit often initiates ritual
- do good, get good. The idea of 'blessings' is a popular concept
and ritual is usually in relation to the Sangha. Chanting was the
original form of propagating the teachings and this tradition is still
widely maintained although with the advent of books it has tended
to be reserved for ritual situations. The essential, transcendent
potential of engaging in ritual is important to contemplate - connecting
with the value of selfless, wholesome acts (as a balance to the tendency
to expect a 'return' on the ritual) and the energy of a group inclined
toward that which is pure, holy. Symbols, as 'created' manifestations
of spiritual qualities can provide a nonintellectual, internal access
point to those same qualities.
Teachings - The internal World: read on - - -
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