Posts Tagged ‘buddhism’

mandala

Even before the emergence of myths and drama, our ancestors produced symbols to express the quandary of their condition. No image encapsulates the pattern of human experience quite so precisely and succinctly as the ancient mandala, rendered most elegantly in the icons of Tibetan Buddhism, but dating back dozens of millennia to man’s most primordial symbol making and as far forward as his most contemporary dream weaving.

The circle in the square

Stripped bare of its elaborate ornamentation, the mandala essentially consists of three basic elements: a small circle, enclosed by a square, enclosed by a large circle. As I see it, these three simple shapes correspond ever so neatly with the three elementary components of every great story, namely every great myth that has endured the ages. In The Odyssey, the classic hero’s tale, we have departure, adventure and return. In the Riddle of the Sphinx we hear of childhood, manhood and old age. The Book of Genesis speaks of Paradise, Paradise lost and Paradise regained, or in the parlance of the New Testament, we have birth, death and rebirth. These are but four of the best known examples, from which we could extrapolate endlessly to draw parallels with every familiar storyline.

In other words, the simple geometry of a mandala acts as a metaphor for the simple structure of the myth, which is a metaphor in itself. So, let’s see if we can’t do a little metaphorical unpacking here to unravel the symbols of the human experience.

Birth

Our story begins in the small circle. A one-sided shape with neither top nor bottom, the circle signifies wholeness, unity. This is the circle of bliss, in the ignorance of infancy, where the undeveloped and undifferentiated psyche draws no distinction between itself and the other. Then the child grows and enters the square, defined as having a top and a bottom, a left and a right, perfect pairs of opposites. As she encounters the unknown, the child must learn to classify things, to differentiate between good and bad, and to categorize the objects of her world into neat little boxes. The hero spends a lifetime navigating this terrain, which many mandalas aptly portray as an intricate maze, much like the labyrinth of the Minotaur.

Death

The rigorous complexity of the square eventually takes its toll. The unity collapses, fracturing into all those pairs of opposites. In maturity, the mind requires order, logic, and categorization. We learn to identify things as good or bad, male or female, healthy or unhealthy. Everything must belong to one category or the other.

The individual longs for the simple unity it knew in the womb or in childhood. But there’s no going home again. To fulfill his destiny, he must advance to the next level, and this metaphor functions equally well for every stage of development and maturation. When the going gets rough, you can’t just move back in with your parents and resume the life of a happy child anymore than you can squeeze your toothpaste back into the tube.

And yet, how many unhappy adults do we know who try to pass themselves off as happy adolescents?

Rebirth, Atonement, the Hero’s Return

Finally, the page rescues the princess; the martyr is reborn and crowned king; the Jedi knight reconciles the forces of darkness and light. The protagonist overcomes his challenge after grappling with the pairs of opposites, and he comes to terms with weak and strong, good and evil, right and wrong. The cycle is now completed in this state of enlightenment. He enters the higher circle and recognizes his oneness with an understanding he never had as a child. He has differentiated himself from the other, wrestled with the unknown, and now he embraces a unity vast enough to include all of it.

The terminology of archetypal psychology describes these three stages with marvelous clarity. The mandala diagram essentially illustrates what Carl Jung calls unconscious perfection (of childhood), conscious imperfection (of middle age), and conscious perfection (of old age). We may recall a passage of the Bible that puts it similarly. “Except ye become as a child, ye cannot enter into the Kingdom of Heaven.” (Matthew 18:3) Indeed, the ultimate destination is a circle, just as the starting point is a circle, but a circle at a whole other order of magnitude.

Communion with the Universal Mind

It is vitally important, in the imagery of the mandala, that each shape is contained inside the other. Moving from one level to the next does not mean abandoning the previous stage, but requires the act of transcending and including. This is worth remembering through any and all stages of maturation, for the initiate will inevitably be tempted to reject his prior identity and cling to the “better” and more sophisticated self. But this is a mistake. The true sophisticate will retain all of it, understanding that even those inferior qualities contribute something valuable to the whole.

The large circle seems to represent the highest realm of consciousness, enlightened Buddhahood and oneness with the divine. For most of us then, the mandala provides a helpful roadmap for spiritual development, even as we realize we are unlikely to attain that state of total nirvana on any regular basis. It this case, it is useful to see the image as a metaphor for incremental improvements, as we climb upward step by step. So don’t get too comfortable when you reach the big circle; it is not the finish line, but merely the opening of the next mandala, in a cycle that repeats itself indefinitely, as we continue to step out of our comfort zones and into the unknown, always striving to include and transcend and grow as humans.

Evolution of Consciousness

Finally, we can read the mandala as a metaphor for human development on a larger, historical scale. In antediluvian times, our as forefathers gathered around the fire, danced naked in the moonlight, and threw virgins off of the pyramids, they experienced a unity with god, or imitatio dei. Even in more recent history, the prophets and patriarchs of the Old Testament spoke to God, through angels and shrubs.

Only in the last three or four centuries, thanks to the paradigm shattering discoveries of Galileo, Kepler, Newton, etc., whose discoveries literally moved the earth, mankind has been driven into a quagmire of spiritual uncertainty where God is dead. We have succeeded in naming the elements, categorizing the life forms, and dating the universe, but we have separated ourselves from Mother Earth and Father Sky.

We have learned to dominate our environment, but at what cost? The last century has seen a mad rush to return to the comfort of the small, infantile circle, in the form of religious fundamentalism, archaic astrology and backwards-looking wicca. Yet we know that this regression will get us nowhere, unless they can be directed at opening the larger circle of the One.

Enter the Kingdom

In order to thrive and regain the state of blissful unity, we must move forward, we must take the next step up that spiraling staircase. Our faith in the forces of the market are no substitute for an immovable faith in the All Father, but this is where we have arrived.  Adam Smith’s invisible hand cannot replace Neptune’s triton, but for many it has. To restore the lost paradise we must rediscover one another, we must reconnect with highest forms of human potential, we must abandon the false idolatry of materialism, and we must learn to see through the eyes of others as if they were our own.

If you enjoy these sorts of metaphysical speculations and interpretations, you’ll also like reading about the symbolism behind the Indian Ganesh, and the archetypal dimensions of Kermit the Frog. Be sure to check out our article on Bamboo Symbolism and Mythology as well. And you can always share your own thoughts and ideas in the comments section below.

 

As we prepare for the major undertaking of relocating the House of Bamboo, it’s a good time to pause and reflect on the fact — sometimes hard to swallow — that everything is always in a state of flux. Or as the ancient Greeks were wont to say, “Panta Rhei,” that is, everything flows. And as other philosophers have pointed out, “The more things change, the more they remain the same.” The Tao, like a steady stream, is in constant motion, permanent transition.

Consider the following story, about a boy, the son of a hardworking peanut farmer in the inner Shandong province.

 

“The Boy and his Horse”  |  A Zen Parable from Bambu Batu

One autumn, at the annual harvest festival, the young lad is awarded a handsome young horse for having grown the largest peanut in all the province, some eight inches in length.

The boy gallops back to his village at top speed and shares the great news with his family and friends. Hearing the story and admiring the healthy steed, the boy’s father proclaims, “This is truly marvelous! What good fortune you’ve brought on our family.”

Overhearing this brief exchange, the local Zen master nods his head and surmises, “We’ll see.”

Over the course of weeks, the boy and his horse become inseparable companions. Productivity on the farm increases; the family is in high spirits. But one night, in a fierce storm, the horse gets spooked by thunder, breaks loose and disappears. The boy is devastated and grief stricken. “Oh, what a disaster,” his father declares.

Looking on, the Zen master scratches his chin and mutters, “We’ll see.”

Another week goes by, and one morning the horse is seen coming over the hillside, returning to the farm with a new mare at his side. The boy and his family are ecstatic. “What wonderful news, son!” “Yes, daddy, everything is awesome now!”

The Zen master, hearing the commotion, raises his eyebrows. “We’ll see.”

The boy now spends all his spare time — getting up early and staying out late — working in the stables to break in his new mare. She’s a healthy mount, but stubborn too. One evening after supper, the boy takes her on a run across the field. In the dim twilight she grazes an irrigation ditch and throws the boy from his saddle. A small crowd has gathered when the village doctor arrives. He makes a splint for the boy’s leg which has been broken. “He’ll walk again, but I’m afraid he’ll always have a limp.”

“Oh, what rotten luck,” says the father. And the Zen master sighs, “We’ll see.”

Another year passes, and kingdom is now in turmoil. Mongol hordes are raiding many of the provincial villages, and the emperor is recruiting soldiers from the countryside. When they come to the farm of the boy, now a young man, he is exempted from military service on account of his limp. “Oh, thank heavens!” his mother declares.

The Zen master, observing from a distance, just shrugs his shoulders and mumbles, “We’ll see.”

THE END

 

For more enchanted Zen Parables to tickle your mind and soothe your soul, be sure to check out Heaven and HellThe Magician and the Prince, and Mind is the Forerunner of All Things.

 

It is a fundamental tenet of far eastern philosophy that the mind is the forerunner of all things. The idea echoes in the words of the Buddha, above. Shakespeare, too, in all his Elizabethan wisdom, was well versed in this universal truth. “It is neither good nor bad, but thinking makes it so.” From the tradition of Zen Buddhism comes a parable, much older if not as well-known as Hamlet, which illustrates this point with profound clarity.

“Mind is the Forerunner of All Things”

This is the story of another young prince, traversing the countryside in search of glory, romance and adventure. Having crossed rivers, climbed mountains, and made his way through deserts and forests, the young man finds himself nearly exhausted, as he treks over the sun-baked prairies of a high plateau. In need of shade and relief, he comes to a lone elm tree under which he takes his much needed respite.

After a short nap, he wakes up feeling rested, recharged and most contented. Then he thinks to himself, “After all this hiking, I could sure use something cold to drink.” And looking over his shoulder, he sees on the rock beside him, a great pitcher of ice-cold jasmine tea.

“Oh, how wonderful,” he says, and draws a long draft from the pitcher. For a good half hour or so, he enjoys himself in the cool shade, sipping from his tea and listening to the rustle of elm trees.

“This is truly idyllic,” he reflects, “but I could really use a bite to eat.” And just as he looks down, he notices a picnic blanket all laid out with a full spread of spring rolls, noodles, sauces, tempura and rice. “Fantastic!” he marvels, and quickly dives in. “This is just what I needed. Now I’m completely satisfied.”

After a good hour of feasting away on all manner of delicacies and quenching his thirst with refreshing jasmine tea, it occurs to him that he’d be much happier if he had some company here to share in these pleasures. And just as he thinks this, a lovely young maiden strolls across the prairie and joins him under the shade of the great elm tree. He offers her a cup of tea and bowl of sustenance. Soon they are laughing and smiling, and before long they are making passionate love in the rolling grass.

By now the young man is feeling perfectly contented. His belly is full, and he wears a wide smile on his face. He and his partner rise and see that the sun is getting low. Wondering what they’ll do as it gets dark, he thinks how nice it would be to have a small cabin with some furniture and a bed and blankets. No sooner does this thought enter his mind than a small cabin appears before them. So the two walk inside and make themselves at home.

Sitting by the window watching the sun set, the young man turns to his tender companion. “There’s something very strange about all of this. Ever since I arrived under this elm, each of my thoughts has been effortlessly fulfilled. I’m beginning to worry that this tree may be cursed.”

And just as he utters these words, the majestic elm transforms into a giant goblin and swallows them both.

THE END

For more enchanted Zen Parables to tickle your mind and soothe your soul, be sure to check out Heaven and HellThe Magician and the Prince, and Everything Flows. You might also be interested in our article on Bamboo Symbolism and Mythology.

Faces of Buddha

As we’ve just gotten in a beautiful new batch of mythic eastern statuary, this seems like an apt moment to review the line-up of Far Eastern iconography. The mighty Buddha is known to take many shapes and forms, sometimes even the absence of form. For those not so well versed in the Buddhist mythology and symbology, it can get a little confusing. So whether your looking to invoke serenity, attract prosperity, remove obstacles, or perform some other mystical transformation, here’s a quick primer on the many faces of Buddha.

Buddha in Deep Meditation

The slender, cross-legged figure depicts the young Buddha seated in deep, mindful meditation. Legend says that Siddhartha Gautama lived off just a single grain of rice a day for six years in hopes of discovering the truth. Finally he sat under the Boddhi tree in quiet solitude, and after 49 days achieved Enlightenment. At that time he became known as the Buddha, or “The Awakened One.” He serves as reminder of what can be accomplished through concentrated mindfulness.

Fat Laughing Buddha

In order to reach enlightenment, the Buddha first had to discover the Middle Way, the path of moderation between self-indulgence and self-mortification. By following this path, the Buddha was able to transcend duality and all the pairs of opposites, such and good and evil, joy and sorrow, human and divine. With this realization he broke the cycle of suffering, and the fat, laughing Buddha expresses this state of bliss.

Hotei, the Rejoicing Buddha

Arms lifted overhead in a display of joyful victory, Hotei is considered the god of good fortune, the representation of contentment and abundance, and sometimes the guardian of children. Whether seated or standing, his message of prosperity and satisfaction remains the same. You don’t need to spend a dozen years in cave in profound meditation to appreciate the sense of joy and levity conveyed by this version of the Buddha.

Guan Yin

The eastern goddess or bodhisattva of compassion, female embodiment of Avalokiteshvara, Quan Yin’s worship goes back thousands of years, throughout China, Japan, and southeast Asia. Also known as the goddess of mercy, her name literally means “She who hears the cries of the world.” Westerners might think of here as a loose equivalent to the Virgin Mary, full of grace and mercy.

In most imagery, Guan Yin is seen holding a vase or a vessel of some kind. Sometimes she holds her vessel upright, collecting the tears of the world and bearing our sorrows. In other instances she appears to be pouring the tears outward, emptying her vessel, releasing the pain and suffering of the world.

(Also spelled Kuan Yin or Quan Yin.)

Ganesh

The story of this iconic Indian deity goes back many thousands of years and incorporates dozens of myths from the ancient Vedic texts. He is most commonly known as the remover of obstacles, but in his negative aspect he can also be the creator of obstacles. Ganesh is also revered as the lord of success and a guardian of travelers. He is easily recognized with his elephant head and six arms, but has many different incarnations.

Most representations of Ganesh include a small mouse at his feet, and often he is even riding on the mouse’s back. This imagery evokes the unity of opposites and a special balance between the grandest and the most humble of creatures. Other names for Ganesh include Ganesha and Ganapati. Check out the complete article on Lord Ganesh to learn more.

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