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The importance of religious symbols
Religious symbols importance essays
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From the past until now, there have been myriad transformations and renderings of the Buddha’s image. There are different functions of an image of the Buddha. While it evokes certain emotions to some, it can just be a beautiful representation to others. However, the most important function or role of an image of the Buddha is to serve as evidence. Its purpose is to mark a certain time period in history, to signify a religion, but it never exists to define a religion. An image is a visual aid to offer a glimpse to the viewers of what the religion may be about. It enforces questions and provokes thoughts, bringing forth curiosity to explore different cultures that believed in the particular religion. The Kannon Bosatsu (Avalokitesvara Bodhisattva) from Japan during the 12th century is an example. Made out of wood, it can be identified as a preview of what the audience might be learning in the future. An image of the Buddha is not as celestial and dynamic as the Buddha himself. In his essay, “The Story of Buddhism”, Lopez points out the importance of Buddha Images. In this particular section, he examines the various ways in which one can view the Buddha through images. Lopez first discusses the importance of the image of the Buddha, describing Buddhism as “the religion of images” (Lopez, …show more content…
One of the most evident concepts behind this essay was Lopez’s firm belief in the power of the Buddha’s image. Yes, he did mention that there are various ways to look at the Buddha but his presentation of support on the image, as the religion was most convincing. As soon as the analysis progressed, there was an immediate call for attention on how compelling and impressive an image can be as opposed to being in the physical existence of the Buddha. For me, Lopez’s thoughts on the images were a bit exaggerated with dramatic adoration that resulted from what may have been an emotional study of the
The Buddha was and is an important figure in several different cultures, and his influence has spread over large areas. Across these different cultures, many forms of art portrayed him in different ways. In Japan, one of the Buddha’s titles stood out as the “Amida Buddha.” The statue that this paper will be detailing portrays “Amida, the Buddha of Infinite Light” (“Amida”). The statue is located in the Dayton Art Institute’s Japanese Art Gallery 105 with the acquisition number 1935.1. Created in the thirteenth century during the Kamakura period, this statue stands out in the Dayton Art Institute as a prominent Buddha figure. It is made of wood with lacquer and gilt, and it was built to be approximately the size of a normal person.
Thích Nh’at Hanh is a world renowned Vietnamese Zen Buddhist monk, religious figure and accomplished writer. Living Buddha, Living Christ is only one of his many famous publications. Thích Nh’at Hanh, is famous for his insights into spiritual heritage and mindfulness in the present moment. Many Americans are seeking religious understanding and personal spirituality, even if they do not practice in the traditional manner. Throughout this book Nh’at Hang encourages readers to find meaning, understanding, mindfulness, and peace in the teachings of Buddha and Christ. His main focus is to open meaningful dialogue between different traditions, cultures, and religious groups around the world, for the betterment
Analysis of Buddhism Plain and Simple by Steve Hagen The book Buddhism Plain and Simple, by Steve Hagen, caught my attention and became more interesting to me than I thought. I have always heard of the religion Buddhism, but I never knew what it was all about. I never thought that Buddhism was as huge as it is. I knew that it existed in other countries, but I never knew what exact countries. Many of the views in this book surprised me and the book taught me a lot about morals and better ways to live your life.
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
It is said that history is shaped by the lives of great men. Great men are leaders. They bring about change; they improve the lives of others; they introduce new ideas, models, and theories to society. Most of the world's religions were founded, developed, or discovered by great men. Two particular religions - Christianity and Buddhism - developed in different parts of the world, under different circumstances, and in different social atmospheres. But each religion is based upon the teachings of a great man. When one compares the life of Buddha with the life of Jesus, one finds that the two share many things in common. This essay aims to compare and contrast the lives of Buddha1 and Jesus in two key areas: conception and birth. In these two areas, one finds that the Buddha and Jesus share many similarities.
Ashvaghosha’s Buddhacarita: The Life of the Buddha serves as one of the most relevant and profound texts regarding the Buddhist religion and it’s foundations. However, unlike other popular religious texts, this one does not serve as a historical document but rather a vessel for explaining the teachings of the Buddha, serving as a guide for the followers of the Enlightened One. Ashvaghosha’s descriptions of the Buddha, his life, and his actions provide an example of the Buddha’s disciplines and truths, giving his followers a detailed and structured idea of his way of life. The Buddhacarita’s descriptions in particular focus on the teaching of pervasive suffering, it’s causes, and the paths (both right and wrong) to breaking free from it.
This paper is a comparison between two very different religions. Specifically Christianity and Buddhism. Coming from opposite sides of the globe these two religions could not be any farther apart in any aspect. I will discuss who Christ is for Christians and who Buddha is for Buddhists. I will also get into the aspects of charity, love, and compassion in both religions and I will be looking at the individual self and how christians see resurrection where the buddhists feel about the afterlife. One thing to keep in mind is that the two religions are very different but they seem to have a very similar underlying pattern. Both believe that there was a savior of their people, Buddha and Christ, and both believe that there is something good that happens to us when our time is done here on earth. This is a very generalized summarization but in order to go in to depth I need to explain the two religions more to fully convey this theory.
Malcolm Brown’s photo from 1963 demonstrates enlightenment through altruistic behaviour. Steve-MCcurry’s 2004 photo explores gender roles and minimalistic roles in Buddhism and the commitment to its practice. The photo published in 2011 by anonymous source is an excellent example of the bodhisattva discipline, and demonstrates the importance of reincarnation in Buddhist culture. In comparing these three photos one can see similarities such as (insert text here). Although these photos share these similarities, there are different messages attributed to each photo such as (insert text here). Without the dedicated study of these Buddhist monks, the tasks occurring in each photo would not occur without their commitment to Buddhism. This commitment has driven these monks beyond laymen’s terms, and their advancement physically and spiritually has led to them being able to perform tasks such as those depicted in these three
Hindu and Buddhist cultures are both rich in religion and expressing their faith through art. The Buddhist culture was formed by Buddha who went out to discover the causes of pain and suffering. Once Buddha realized what the cause was, he provided a set of four guiding principles know as the “Four Noble Truths” that are exercised in Buddhism (Kleiner, p. 13). The Four Noble truths are “Life is suffering, the cause of suffering is desire, one can overcome and extinguish desire, the way to conquer desire and end suffering is to follow Buddha’s Eightfold Path…” (p. 13). These truths are expressed in the following of Buddhism and commonly carried out through art. Buddhism is practiced throughout Southeast Asia and southern India where there is a strong presence of Buddhist artwork. This includes art in the form of statues, temples, paintings, and architecture. The two dominant forms or art are the stupas and the chaitya halls that often house the stupas.
Ondaatje’s characterization of Palipana conveys his personal opinions towards truth, where all his claims on the discovery and translations of historical subtexts had “no real evidence” and “they were a fiction”. Ondaatje heavily influences Palipana’s point of view with postmodernist principles, which contradicts Anil’s positivist mindset. The integration of both perceptions construct a dichotomous effect to reveal the empirical and experiential viewpoints to present the complexity of truth. During the exposition of Ananda, Palipana states “without the eyes there is not just blindness, there is nothing. There is no existence” which acts as a symbol for the the relativist truth. Ondaatje symbolizes the eyes of the Buddha to reflect on Palipana’s perception of truth. The correspondence of the eyes and truth contribute the exposition of Palipana’s relativist perspectives. The composer undermines the provable truth by the establishment of Palipana’s post colonialist perspective, in which he neglects the empirical
Buddhism began in the 500’s B.C.E. Unlike Hinduism, Buddhism began by only 1 person. Buddhism’s path began when an Indian Prince named Siddhartha was born. Prince Siddhartha’s father (the king) was afraid that Siddhartha might become a Buddha if he sees the horror of the world, instead, his father wanted him to be the ruler of the universe. The king provided Siddhartha anything he wanted, his life was so simple. When Siddhartha turned 16 he got married. When Siddhartha turned 29 years old, he got a son. The king decided to let him roam freely outside the palace. The prince took 4 trips outside the palace. The first trip, the prince saw an aging man. On the second trip, he saw a sick man. On the third trip, he saw a dying man. On last and final
Q2 There are many people considerable standing in western societies who are either Buddhists or who are sympathetic towards Buddhism. A statue of buddha with his hands rested gently in his lap and his compassionate smile reminds us of how to generate peace and love within ourselves. When we bow we express our gratitude to the Buddha for what his teachings have given us. This is the nature of Buddhist worship and how wonderful he is(source2).This shows that he brings love and joy to the world. And to know what his statue means. That’s amazing!!! This information is reliable because
Strong, John. The Experience of Buddhism: Sources and Interpretations. 3rd ed. Belmont, CA: Thomson/Wadsworth, 2007. Print.
The shift from the ‘Aniconic’ to the ‘Iconic’ depiction of the Buddha in Early Indian art