An Anthropological Perspective ofa Buddhist Ceremony - Essay Example

? An Anthropological Perspective of a Buddhist Ceremony An Anthropological Perspective of a Buddhist Ceremony IntroductionBuddhism is a religion that targets approximately over 300 million followers from all spheres of the world. Buddhism originates from the term “Budhi” which simply means “to awaken” (Buswell 2003). Buddhism has been in existence for many years now and approximately 2500 years ago, Siddhartha Gautama, referred to as Buddha, was on his own awakened (enlightened) at the age of 35 (Bechert, & Richard Gombrich 1984). Buddhism goes further than religion or ritual and is significantly related to a philosophy or a way of life. The reason why Buddhism is seen as a philosophy is due to the fact that philosophy stands for love of wisdom and the Buddhist course can be summarized as a religion that fosters moral lifestyle, is mindful and aware of thoughts and actions and helps in developing wisdom and understanding (Bechert, et al.,1984). Buddhism illustrates a value of life, goals and objectives as it explains evident unfairness and inequality in all parts of the world and it offers a code of customs, way of life or actions that bring about proper happiness (Ajahn 2010). In the present day, Buddhism is becoming accepted for a wide range of reasons. This is due to the fact that Buddhism is said to provide solutions to a number of problems in the contemporary material world. Buddhism also encompass the people who are concerned with profound understanding of the cognitive world the human beings and the natural therapies that that expert psychologists in all spheres of the world are finding out to be equally very sophisticated and helpful (Davidson 2003). Siddhartha Gautama was born in a noble family in Lumbini, found in Nepal in 563 BC. At the age of 29 Gautama discovered that riches and lavishness did not ascertain happiness, therefore he discovered the diverse teachings of religions and philosophy with the intention of finding the explanation to human happiness (Donath 1971). 6 years after study and meditation, he in the end established “the middle path’ and was enlightened. Subsequent to becoming enlightened, Buddha used most of his time imparting knowledge, values and principles of Buddhism referred to Dhamma, or truth, until his passing away at the age of 80 (Dzongsar 2011). Gautama was never a God and he never claimed to be one. He was a man who focused in teaching a course to enlightenment from his own experiences. Buddhists at times pay tribute to images of the Buddha, however not in worship not to solicit favors (Gethin 1998). A statue Buddha with hands rested lightly in his lap and a gentle smile is reminiscent of the need to working hard to create peace and love in ourselves. Bending over ritual to the statue in the Buddhism ceremony is a gesture of appreciation for the teachings. Above all, one major lesson in the ceremony of Buddha is the riches do not guarantee happiness and as well riches are not permanent. Today, it is evident that many people from different parts of the world suffer however those who fully understand the teaching of Buddha can find true happiness (Goldstein 2002). There are varying kinds of Buddhism for the reason that the focus alternates from nation to nation on account of traditions and way of life. In actual fact, the real meaning of the teaching does not vary at all despite in the Dhamma or the truth (Goldstein, et al., 2002). Buddhism is as well a belief system that tolerates other beliefs, myths, taboos or religions. Buddhism is in agreement with the moral values of other religions. However, Buddhism goes ahead to provide a long lasting objective in our existence based on wisdom and true understanding (Bechert, et al., 1984). Actual Buddhism is significantly forbearing and not worried with labels like Christian, Muslim or Hindu. This is in fact the main reason why there have never been any conflicts based on the name of Buddhism. This is because Buddhists do not preach and attempt to convert, only illustrate in case a clarification explanation is required. Many researchers seek to find out whether Buddhism is scientific. Science is knowledge that can be made into a structure that highly relies on seeing and proving facts and stating wide-ranging natural legalities. In the actual fact, the foundation of Buddhism fits accurately into the scientific definition, on account of four Noble Truths. These leading truths can be tested, proven by anyone in fact Buddha himself requested his followers to rest the teaching to a certain extent than accepting his words as true. Above all, Buddhism relies on understanding than faith (Ajahn 2010). Buddha teaches a number of factors, but the fundamental perceptions in Buddhism are summarized by the four Noble Truths and the noble Eightfold Path. The first truth entails suffering where it depicts life as painful associated with growing old, contracting diseases and finally dying (Donath 1971). We go through psychological suffering as well for instance solitude, aggravation, anxiety, embarrassment, dissatisfaction and annoyance (Bechert, et al., 1984). This is an indisputable fact that cannot be disproved. It is real to a great extent than pessimism for the reason that negativity is anticipating events to go bad. On the other hand, Buddhism describes how suffering can be prevented and how we can truly be happy. The second truth is that suffering is brought about by desire and hatred. It is possible for us to suffer in case we anticipate other people to be consistent with our expectations, in case we want other people to like use or in case we cannot get hold of something that we so much desire (Donath 1971). On the other hand, obtaining what you desire does not guarantee happiness. Rather than frequently struggling to obtain what you want, attempt to alter your desire. Desire denies us the satisfaction and happiness we need. An existence of desire and yearning and in particular the desire to continue to exist brings about a strong energy that makes individual to be born. Therefore, longing brings about physical suffering for the reason that it leads to us to be reborn (Dzongsar 2011). The third noble truth is that suffering can be defeated and happiness can be achieved which entails that true happiness and satisfaction is possible. If we relinquish worthless desires and learn to live every day at a time, without referring to the past of anticipated future, then we can be happy and free (Bechert, et al., 1984). As a result, we have extra energy to assist other people. Lastly, the fourth noble truth is that the noble 8 fold Path is the path that set in motion the end of suffering. In a nutshell, the noble 8 fold path is being morally upright, via what we utter and our livelihood, focusing the mind on being fully aware of our ideas and our behaviors and advancing wisdom by comprehending the four noble truths and by advancing compassion for other people (Dzongsar 2011). Gethin, Rupert (1998) indicates that the moral codes in the Buddhism is the precepts of which the major 5 are not to end the life of anything living, not to take anything not given free, to restrain from sexual misconducts and bodily overindulgence, to desist from untrue verbal or written communication and to avoid intoxications that in the end makes one lose his or her mindfulness. Buddhism has a myth referred to as Karma that works as a law which entails that every action has consequences. This simple law illustrates a number of taboos which include inequality in the world, why some are born handicapped whereas others are gifted and why some live a very short life in earth (Buswell 2003). Karma underscores the significance of people being accountable for their past and present actions. How can we evaluate the Karmic consequence of our actions? The solution is arrived at by checking on the intention behind an action, the impact of the action on a person and the impact on other people (Donath 1971). Buddhists as well participate in ritual travels to sacred places. Comparable to Mecca in Islamic religion or the Vatican in the Catholics, Buddhists travel to 4 major sites in Northern India and Southern Nepal to take part in Buddhism ceremonies. These sites are important locations in the life of Siddartha Gautama, the initiator of Buddhism. Gautama explained in his teachings that these foaaaur significant sites would make his followers feel an element of spiritual necessity as they correspond with the life and spirituality important experiences of the religious leader. These four important locations include Lumbini, where Siddartha Gautama was born, Bodh Gaya, where he became enlightened, Sarnath, where he offered his initial teaching, and finally Kusinara, where Siddartha passed away (Bechert, et al., 1984). Beside from the 4 major ritual sites, there are as well 4 other pilgrimage sites held to elevated level of status for the reason that the miracles that Buddha carried out there. These are all referred to the 8 great locations. The last 4 locations are Srazasti- a significant town in India where Buddha spent most of his time and is believed to be the "Place of the Twin Miracle" and Rajgir- where the irritated elephant, Nalagiri, was restrained owing to friendliness (Buswell 2003). Finally, Sankasia known to be the "Place of the descending to earth from Tusita heaven" and the Vaishali - the capital of the Vajjian Republic and the location where a contribution of honey from a monkey was collected are as well ritual sites where Buddhism ceremonies are conducted (Bechert, et al.,1984). According to Dzongsar Jamyang Khyentse (2011), in the book What Makes You Not a Buddhist, “Buddhism teaches what wisdom is all about and how it can be grown with care”. In one instance, you can be generous fool and at another end, you can acquire knowledge devoid of any feeling. Buddhism applies the middle path to advance wisdom and knowledge. The utmost wisdom is making sure that in the real sense, every occurrence is unfinished, temporary and do not comprise of an unchanging unit. True wisdom is never merely to accept as true what we are told as an alternative experiencing and comprehending truth and actuality. Wisdom needs an approachable, impartial, unprejudiced mind. The Buddhist path needs bravery, persistence, flexibility and mental power (Donath 1971). In conclusion, Buddhism narrows down compassion that entails qualities of giving out, readiness to provide reassurance, understanding, empathy and care. It is possible to understand other people when we can, in actual fact understand ourselves via wisdom (Goldstein, et al., 2002). The teachings of Buddhism can be comprehended and evaluated by every person. Buddhism teaches that the answers to our problems are in our reach but not outside. The Buddha requested his followers not to take his word as true and valid but to a great extent to evaluate the teachings on their own (Goldstein, et al., 2002). In this regard, every individual comes up with their own decisions and actions or understanding. This makes Buddhism ceremony a preset event that presents a pack of beliefs that is to be acknowledged in its totality and additionally a teaching that every individual learns and applies in their own means. References Ajahn Sucitto (2010). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching. Shambhala Bechert, Heinz & Richard Gombrich (ed.) (1984). The World of Buddhism, Thames & Hudson. Buswell, Robert E. (ed.) (2003). Encyclopedia of Buddhism. MacMillan Reference Books. ISBN 978-0-02-865718-9. Coogan, Michael D. (ed.) (2003). The Illustrated Guide to World Religions. Oxford University Press. ISBN 1-84483-125-6. Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press. ISBN 0-231-12619-0. Donath, Dorothy C. (1971). Buddhism for the West: Theravada, Mahayana and Vajrayana; a comprehensive review of Buddhist history, philosophy, and teachings from the time of the Buddha to the present day. Julian Press. ISBN 0-07-017533-0. Dzongsar Jamyang Khyentse (2011). What Makes You Not a Buddhist. Shambhala, Kindle Edition Gethin, Rupert (1998). Foundations of Buddhism. Oxford University Press. ISBN 0-19-289223-1 Goldstein, Joseph (2002). One Dharma: The Emerging Western Buddhism. HarperCollins Read More