It may be difficult to imagine how the Chinese revolution, the Buddha, and a princess shaped the path of Tibetan Buddhism into the Hawaiian islands, particularly in the island of Kauai. This essay will illustrate how my experience at a Buddhist burial ground in Kauai had its roots in Beijing, Lhasa, and Lumbini. I will argue that the presence of Tibetan Buddhism on the island of Kauai was primarily driven by the Communist revolution in China in 1949 and their reannexation of Tibet in 1959. This paper will show how the Buddhism came to Tibet from India on the Middle Ages and moved to the United States in the 1950s and 1960s. The story of how Tibetan Buddhism got to Hawaii is followed by an analytical description of a Tibetan Buddhist burial mound in Kauai. Buddhism and Buddhist philosophy can have a substantial amount of unfamiliar terminology and specific meanings for words we think we know the definition to. In order to ensure comprehension and clarity a few terms need to be defined. Buddhism as a spiritual movement is the following of the teachings of a fifth century B.C. E. Indian spiritual leader named known as Siddhartha Gautama, Shakyamuni, or --in the case of this essay-- the Buddha. Tibetan Buddhism will be defined in a similar manner. Tibetan Buddhism is in the course of this essay will focus on one of the six schools of thought in the Tibetan Buddhist cannon. The “Oral Tradition” or the Kagyu School is the monastic linage that arrives in Kauai in the twentieth century. In order to know how Tibetan Buddhism got to Hawaii, we need to know where it is coming from. The namesake of the movement was a spiritual leader born around the fifth century B.C.E in northern Indian or present day Nepal. While initially completel... ... middle of paper ... ...els clean and calm. Like we discussed in class, Tibetan Buddhism probably would have died out if not for the excitement and curiosity of the west for what is seen as the most mysterious branch of Buddhism. I think the park itself is an expression of link being forged between Tibetans and the west. Their parks, services, and beliefs need to be compelling and interesting lest it die out at the hands of Chinese modernization and Sinification in Tibet. If China had not reannexed Tibet, that peace park would never have existed. Its entire raison d'etre is predicated on Chinese oppression and western interest. Without oppression the Tibetan traditions lose their most alluring aspect. Tibetan Buddhism is no longer dangerous or sexy. Without western interest, their potential converts and donation pool shrinks to a trickle crippling their ability to sustain the tradition.
I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
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Buddhism is currently the fourth most popular religion in our society today, following Christianity, Islam, and Hinduism. Its major ideologies are based on the philosophies of Siddhartha Guatama, also known as “Buddha”, who began his teachings in 598 BCE at the age of 35, according to Buddhist texts. A Buddhist’s foremost aspiration is the obtainment of Bodhi, or enlightenment through meditation and Anapana-sati (awareness of the breath). Buddhism shares many ideologies with India’s Hinduism and Yoga such as non-harming, non-violence, and self-awareness. In many instances, people regard Buddhism as a way of life rather than a religion, for it has no clear belief in the idea of a God or Gods. Its structure is built upon a hierarchy much like Christianity where superior orders such as Lamas or the Dalai Lama are said to be chosen by nature through the process of reincarnation rather than by a council like Christianity’s Pope. Though these “higher level” Buddhists are rare (not everyone is a reincarnation of an ancient Buddhist “priest”), all are permitted to follow “The Middle Way” either as a Buddhist monk or the simple attendance of a weekly teaching session from time to time. Throughout the last few hundred years the Buddhist population has blossomed into a healthy 381,611,000 and over fifteen different sects including Zen, Mahayana, and Theravada.
The Dalai Lama expresses the importance of publicity that has first been generated by the Tibetan Freedom Concert. Not only did it create awareness for the Chinese as the Dalai Lama suggested; it also created awareness around the world, especially in North America. Ask any North American teenager,"What they feel towards the idea of Tibetan oppression from the Chinese?", just ask him "Where Tibet is?" three years ago and he would probably look confused and answer by asking "Would you like fries with that?".<THIS MADE VERY LITTLE SENSE.> Ask that same teenager now, and he would likely give an educated response. The Tibetan Freedom Concert is just an example of how powerful modern media is if it can be used properly.
Birth, Death, and Rebirth: Sky Burial and the Cyclical Cosmos of Tibetan Buddhism. n.d. University of Missouri. Web. 2014 February 2014.
Xuanzang was a highly educated Buddhist monk from China, who in 629 C.E. made the long and treacherous journey along the Silk Road to India. His main objectives in his sixteen years away from home were fundamentally religious; he only wanted to study more complete scriptures to answer questions he had, which he deemed unsolvable in his own country. It is important to understand Xuanzang’s own position within the Chinese society and the type of situation it was in: Chinese Buddhists had many disagreements
The study of Buddhism over the past century or so has resembled the encounter of the blind men and the elephant in many ways. Students of Buddhism have tended to fasten onto a small part of the tradition and assume their conclusions held true about the whole. Often the parts they have seized on have been a little like the elephant's tusks a striking, but unrepresentative, part of the whole animal. As a result, many erroneous and sweeping generalizations about Buddhism have been made, such as that it is 'negative', 'world-denying', 'pessimistic', and so forth.
For my site visit reflection paper, I decided to visit the Thai Buddhist Temple in Homestead. The reason this particular site was my choice was because information acquired from the videos in lecture about tradition and Confucianism in Asia made me curious to learn more about the Buddhist way of life. Because so many South Eastern countries instantaneously adopted Buddhism from India and then China with open arms, I decided to make the visit in the morning to learn the reasons for the international success of this way of life. This would give me a more interactive comprehension of Buddhism.
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Tibet, with its isolated, harsh geographical location and history of political and social remoteness would seem an unlikely place to provide a “cradle for creative art” (Bailey 22). Yet it is in this desolate section of the world that one of the most intriguing artistic cultures has been cultivating over hundreds of centuries. One facet of what makes Tibetan art so unique and interesting is its interdependency on its religious beliefs.