Siddhartha Gautama, the founder of Buddhism, was the son of a warrior king but gave up his life of riches to live as a monk due to encounters with those who were less fortunate (The Buddha, 2009). This realization led him towards a path of enlightenment and became known as the Buddha or ‘the awakened one’ (The Buddha, 2009). The Buddha spent the remainder of his life traveling throughout India and teachings others what “he had come to understand” (“Basics of Buddhism”, 2018). Buddhism is a spiritual tradition that focuses on “personal spiritual development and the attainment of a deep insight into the true nature of life” (The Buddha, 2009).  Buddhism has become known as one of the oldest religions practiced today with over 480 million followers.

The first paper in this chapter, by Sophie Horville, will address the variety of Buddhist rituals and practices which are intended in one’s journey towards enlightenment. Some ritualistic practices incorporated by traditional buddhist are meditation, mantras, mudra, prayer wheels and pilgrimages. Moreover, a variety of rituals are now associated with marriage and death. There has been a growing desire in Modern Western society to search for mental or spiritual fulfillment. Evidence shows how individuals can adopt Buddhist values without necessarily converting to the religion itself, which is why it has become so popular among Western culture. Thus, Buddhist teachings allow the opportunity for individuals to learn how to manage their emotions and strengthen the values they have chosen to live by.

The next paper in this chapter, by Samantha Lang, will address how the four main pilgrimage sites of Buddhism were chosen by Siddhartha Gautama as places worthy of worship because they evoked a sense of “spiritual urgency”. These sacred sites are known as Bodh Gaya, Lumbini, Sarnath, and Kusinagara, each of which play a key role in the development of Buddhism as a whole. Siddhartha Gautama chose these four sites as the ones worthy of pilgrimage because they each are able to produce “spiritual urgency” within the individuals who visit them, and each site is able to produce this feeling in different ways. Since Siddhartha chose these sites for very specific reasons, these sacred spaces form the basis for Buddhist theology. It is through these sites that followers of Buddhism are able to connect with the Buddha and feel as if they are a part of something greater than themselves.

This next paper in this chapter, by Kieran Burns, will address the struggles within the past century of a specific school of Buddhism: Tibetan Buddhism. Ever since the Chinese invasion half a century ago, the Tibetan people have been criticized, stomped on, and forced to abandon much of culture. Throughout this time, Potala Palace in Lhasa, Tibet which was once the winter palace of the countries political and religious leader, the Dalai Lama,  has stood tall. Potala Palace represents the true essence of the Tibetan way of life. Its sacredness has grown throughout the years of oppression as the tibetan people can always look towards it as a reminder of the true Tibetan culture.

The final paper in this chapter, by Kaitlin Kean, will address how Buddhism views and worships nature as a sacred place. Within these sacred places are Zen Gardens. Zen Gardens have been around since the very beginning of Japanese culture and eventually spread to the Americas.  Buddhist strive to find enlightenment and one’s self within these spaces. Each garden produces different emotions and thoughts within a person and because of this truly allows an individual to reflect. These gardens signify and impact Buddhism and exemplify the religions simplicity, individualism, and life that is bring to individuals all around the globe.

Accordingly, it is important to recognize how Buddhism ties into the sacredness of various spaces. Buddhist ritual and practices have become more secular among various Western cultures, which impacts the space in which these practices are experienced since one has the opportunity to adopt “the idealized version of Buddhism” as a belief framework (Choe & McNally, 2013). Since the four main pilgrimage sites form the basis for understanding the Buddha and Buddhism as a whole, it is important to understand the symbolism within these sites and why the Buddha considered these sites to be sacred. In regard to Tibet schools of Buddhism, the sacredness of the Dalai Lamas Potala Palace has grown for the Tibetan people as it stands tall representing the true Tibetan way of life. Ultimately, the “personal spiritual development” (The Buddha, 2009) can best be exemplified within Zen Gardens and shows how Buddhism is an individualistic journey.

Basics of Buddhism (n.d.) Siddhartha Gautama: The Buddha. PBS. Retrieved from http://www.pbs.org/edens/thailand/buddhism.htm (accessed April 15, 2018)

The Buddha (2009, November 17) Buddhism at a glance. BBC – Religions. Retrived from http://www.bbc.co.uk/religion/religions/buddhism/ataglance/glance.shtml (accessed April 14, 2018)

Buddhist Ritual & Practices: The Secularization Among Modern Western Society

By Sophie Horville

Introduction

Buddhism is the new model of morality in America and is a religion of reason, rejecting faith: ‘its truths are to be accepted based on reason (applied to experience), and its goal (nirvana) is to be attained by intellectual process of meditation (Choe & McNally, 2013). It teaches methods which enable people to gain realization to transform and take responsivity of their lives (“Introduction”, 2018). Practices include the support of the monk, earning merit, the avoidance of various forbidden or sinful activities such as taking of lie, human and animal (Choe & McNally, 2013). In Buddhism, there is no God and Buddhist teachings are “straightforward and practical: nothing is fixed or permanent; actions have consequences; change is possible” (“Introduction”, 2018). Additionally, Buddhism sees life as a “process of constant change, and its practices aim to take advantage of this fact” (“Introduction”, 2018). The experience of the Buddhist tradition has evolved, creating a path of enlightenment for anyone who wishes to fulfill spiritual development.

It has been theorized that there has been a desire in modern Western society to search for mental or spiritual fulfillment: to achieve nirvana through intellectual meditation (Choe & McNally, 2013). Nirvana is a “transcendent state in which there is neither suffering, desire, nor sense of self, and the subject is released from the effects of karma and the cycle of death and rebirth” (Google Dictionary Definition, 2018). Many psychologists have found that Buddhism helps people manage their emotions, which allows people to reshape their values to work towards a more simple and compassionate lifestyle (Choe & McNally, 2013). Author Paul Ekman concludes that if we can become aware than at emotion had begun to drive our behavior, we can consciously consider whether “our emotional reaction is appropriate to the situation we are in, and whether our reaction is at the right intensity and manifesting itself in the most constructive way” (Choe & McNally, 2013). American ‘secular spiritualty’, especially among the white middle and upper classes, goes beyond to explain those who are still not satisfied with what they have and who want something more—who may be searching for more self-acceptance or self-satisfaction (Bielefeldt, 2001). It is perhaps these ideals provided by meditation that can lead a person to consider adopting the “idealized version of Buddhism” as a belief framework (Choe & McNally, 2013). This paper will explore how Buddhism practices and ritual have become more secular among modern Western culture. Moreover, if the level of sacredness is impacted by the space in which the ritual is experienced.

Traditional Buddhist Ritual & Practices

Buddhism incorporates a variety of rituals and practices, which are intended to aid in the journey to enlightenment and bring blessings on oneself and others (“Buddhist Practices”, 2017). Rituals are “a form of language that expresses many dimensions of our human condition, including our relationships to others and to our spiritual life” (Fronsdal, 2018). There are different schools of Buddhism through India, Japan, Tibet, China and Southeast Asia which all utilize a few similar sacred rituals. Some of the other ritualistic practices incorporated by traditional Buddhists are as follows: meditation, mantras, mudras, prayer wheels, and pilgrimages (“Buddhist Rituals”, 2017). These practices help towards strengthening the values, intentions, and experiences individuals have chosen to live by (Fronsdal, 2018). Once Buddhism encountered Western culture, it began to develop its own life cycle rituals (“Buddhist Practices”, 2017). A variety of rituals have come to be associated with marriage, ordination, and death, which vary significantly between Buddhist schools and geographical regions (“Buddhist Practices”, 2017).  The practice of meditation is central to nearly all forms of Buddhism and allows for the transformation of our minds through techniques which “encourage and development concentration, clarity, and emotional positivity” (“Meditation”, 2018).

Meditation

Buddhist meditation is a form of mental concentration that allows one the opportunity to learn the habits of their mind and cultivate a more positive outlook on life. The variations between Buddhist schools of thought produced different types of meditation: vipassana (insight) and samatha (tranquility) which are often combined or used one after the other (“Buddhist Rituals”, 2017). When Buddhism is reduced to a psychology or psychotherapy strategy practices become “isolated, decontextualized, commodified, and marketed as stand-alone therapies” (Higgins, 2012, pg. 114). Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced. Buddhist modernists have created decontextualized practices which primarily focus on the fulfillment gained from consumers drawn to the Buddhism brand rather than its intended purpose, therefore, not correctly allowing one the opportunity to experience the ritual properly.

Mantras, Mudras, & Prayer Wheels in Pilgrimages

Aside from the practice of meditation, Mantras are sacred sounds that are believed to possess supernatural powers and are often used for protection from evil and misfortune; which is specifically practiced in Tibetan Buddhism (“Buddhist Practices”, 2017). They are chanted during large public rituals to avert collective danger and in private rituals to protect individuals against illness or other misfortune (“Buddhist Practices”, 2017). Less commonly known than mantras, mudras are a Buddhist ritual that involves the use of symbolic hand gestures to “evoke specific ideas, Buddhas, deities, or scenes” (“Buddhist Rituals”, 2017). Furthermore, prayer wheels are hollow cylinders which hold scrolls of mantras that are mounted on rods and spun by Buddhists in lieu of chanting the mantras out loud used by mainly Tibetan and Nepalese Buddhists (“Buddhist Rituals”, 2017). Prayer wheels are especially popular among pilgrimages; a ritual of great significance occurring within four main sites: Lumbini or Buddhas birthplace, Bodh Gaya or Buddhas place of enlightenment, Sarnath or where Buddha first preached, and Kusinagara or where Buddha achieved Parinirvana (“Buddhist Rituals”, 2017). Evident Buddhist practices such as these tie into the journey to enlightenment but has been altered to fit a commercial brand, which removes from Buddhist “dharmic, communal and ethical framework” (Higgins, 2012). Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced because the placement of this label on Buddhism overrides one’s ability to genuinely experience self-fulfillment within a space which allows them to concentrate; the brand takes away from its intended purpose.

Buddhist Modernism in Western Society

Of all the religions in America, Buddhism seems to have been the one best to be able to tap into this desire for spirituality and present itself as a “free-floating spiritual resource not tied to an institution, community, dogma, or ritual” (Bielefeldt, 2001). Americans tend to want something more than institutional religion—something more personal, more private, more narrowly focused on themselves (Bielefeldt, 2001). Scholars such as Prebish (1993) and Numrich (1996) noticed that there is a tendency for Buddhism to fall into one of the two broad categories: immigrants from Asia who brought Buddhism with them (and their descendants), and Americans typically of European ancestry who, as teens or adults, decided to pursue Buddhist practice (Spencer, 2014). Given that adaption is the norm for U.S immigrant religions, it makes sense that market and cultural pressures force the immigrants’ religious institutions to adapt to meet the needs of existing members and recruit new members; if groups do not adapt they will gradually die out (Spencer, 2014). This allows for the market of “Buddhist cosmetics”: bars called Buddha and rock bands called Nirvana—all without imagining that were being sacrilegious or insulting anyone’s religion (Bielefeldt, 2001). This evidence shows how individuals can adopt Buddhist values or practices without converting to the Buddhist religion, which is why it has become so popular among Western culture (Bielefeldt, 2001). Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced due to ones’ introduction into Buddhism which alters the genuine experience.

Buddhist Churches of America (BCA) Research Study – Professor A. Spencer

To determine how much impact Buddhist secularism has within modern society, I will draw upon two research studies to see how the level of sacredness can be modified within different spaces. As part of her graduate research at the Institute of Buddhist Studies in Berkeley, CA, Professor Anne Spencer used a survey to collect data on members of Buddhist Churches of America (BCA). It analyzed whether groups perceive the center of practice to be the individual or the community in which concluded the individual practice of choice is meditation (Spencer, 2014). The survey finds that 34% of respondents claim to mediate by themselves at least once a week, and 13.5% participate in a meditation group at least once a week (Spencer, 2014). The data also demonstrates that respondents are more active in communal activities than individual ones; about 85% attend service at least once a month (Spencer, 2014).

Regarding the survey involving Buddhist practices, 94.3% of participants agreed to the statement, “I go to the temple because Buddhist teachings are relevant to my life” (Spencer, 2014). This suggests that while the temple serves cultural purposes (Spencer, 2014), it can also relate back to personal and habitual purposes. She concluded that BCA temples seem to provide support for their members to engage in a variety of practices, both individual and communal (Spencer, 2014). This study proves that Buddhism has been immersed into Western cultures but shows how participants still feel the need to practice in a temple since “Buddhist teachings are relevant” to their lives. Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced due to the relevance of Buddhist teachings in relation to the advertisement of the Buddhist brand.

Ethnographic Research Study – Anthropologist B. Russell

Among previous research regarding Buddhist secularism, an additional study was used to help draw on the implications of Buddhist practices and ritual. In an ethnographic study, conducted by anthropologist Bernard Russell, participant observation and informal interviews were used to gather data on participants attending weekly meditation sessions. Many of the participants were women in their 50s and 60s where an average of ten to twelve individuals came to participate in weekly meditation sessions (Choe & McNally, 2013). This meditation group follow Tick Nat Han’s Buddhism: ‘meditating with sitting on chairs’, and ‘walking mediation’ that is easy to do in everyday life (Choe & McNally, 2013). According to this meditation technique, it is “not about following strict rules”, but being able to meditate as part of their everyday life. Therefore, focusing on meditation methods such as walking meditation: you simply focus on your breath while walking, avoiding any thoughts in your mind (Choe & McNally, 2013).

After a meditation session, participants stay and have tea time, or do activities like chanting or dancing. (Choe & McNally, 2013). Meditation only takes roughly an hour while tea time and other activities often took an additional two hours (Choe & McNally, 2013). One of the participants whom prepared the chanting and dancing sessions said, “it is good for mindfulness, and it cleans up the mind” (Choe & McNally, 2013). In the end of meditation, the participants bow to the Buddha statue and bow to each other which was an interesting feature since when one of the researchers went to Buddhist temples in Korea, for example, bowing to others was not experienced (Choe & McNally, 2013). This is a different ritual dynamic and perhaps reflects the worldview of American people—being equal and individual (Choe & McNally, 2013). Especially since, among the twelve of the regular attendees observed in this ethnographic study, only three considered themselves Buddhists (Choe & McNally, 2013). This qualitative research study highlights how Buddhism rituals such as meditation have become more common within various non-religious cultures. Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced due to the additional activities that took place which impacted how “sacred” one would feel upon entering the space to participate in a meditation session.

Is One Experience More Sacred Than Another?

Due to the secularization of Buddhist ritual and practices among modern Western culture, the level of sacredness is impacted by the space in which the ritual is experienced. Buddhism incorporates a variety of rituals and practices, which are intended to aid in the journey to enlightenment and bring blessings on oneself and others (“Buddhist Practices”, 2017). Once Buddhism encountered western culture, there were shifts and alterations that occurred among modernists which decontextualized the intended purposes of such practices including the most popular: meditation. Buddhist meditation is a form of mental concentration that leads ultimately to enlightenment and spiritual freedom (“Buddhist Practices”, 2017). Apart from meditation, other practices include mantras, mudras, prayer wheels and pilgrimages.

Mantras or “that which protects the mind” (“Buddhist Rituals”, 2017) are sacred sounds that are believed to possess supernatural powers and are often used for protection from evil and misfortune, specifically practiced in Tibetan Buddhism (“Buddhist Practices”, 2017). Mudras are a Buddhist ritual that involves the use of symbolic hand gestures to evoke specific ideas, Buddhas, deities, or scenes (“Buddhist Rituals”, 2017). Prayer wheels are hollow cylinders which hold scrolls of mantras that are mounted on rods and spun by Buddhists in lieu of chanting the mantras out loud used by mainly Tibetan and Nepalese Buddhists (“Buddhist Rituals”, 2017). Lastly, pilgrimages consist of four main sites: Lumbini or Buddhas birthplace, Bodh Gaya or Buddhas place of enlightenment, Sarnath or where Buddha first preached, and Kusinagara or where Buddha achieved Parinirvana (“Buddhist Rituals”, 2017).

Therefore, we seem to be dealing with something that might be referred to as American “secular spiritualty” which especially among the white middle and upper classes goes beyond to explain those who are still not satisfied with what they have and who want something more—who may be searching for more self-acceptance or self-satisfaction (Bielefeldt, 2001). A professor of religious studies for the Center for Buddhist Studies at Stanford University explains how we can “Add a dash of Buddhism whenever we need some spiritual flavor” (Bielefeldt, 2001). We can even adopt Buddhist values or practices without converting to the Buddhist religion (Bielefeldt, 2001). Regarding Buddhism from this perspective it can be understood how the level of sacredness one would feel in a space depends on if Buddhist practices and ritual on a commercial, brand-fulfilling level has impacted their ability to experience the journey to enlightenment.

Works Cited

Bielefeldt, C. (2001) The Direction of Buddhism in America Today. Urban Dharma: Buddhism in America http://www.urbandharma.org/udharma5/tension2.html (accessed March 26, 2018)

Buddhist Practices: Mantras, Meditation, Monasticism (2017) www.religionfacts.com/buddhism/practices (accessed March 21, 2018)

Buddhist Rituals: From Mantras to Mudras (2017) https://buddhists.org/buddhist-symbols/buddhist-rituals-from-mantras-to-mudras/ (accessed March 26, 2018)

Choe, J. and McNally, J. (2013) Buddhism in the United States: An Ethnographic Study. International Journal of Religious Tourism and Pilgrimage https://arrow.dit.ie/ijrtp/vol1/iss1/9/ (accessed March 21, 2018)

Fronsdal, G. (n.d.) Rituals in Buddhism. Insight Meditation Center. Retrieved from https://www.insightmeditationcenter.org/books-articles/articles/rituals-in-buddhism/ (accessed April 10, 2018)

Higgins, W. (2012) The Coming of Secular Buddhism: A Synoptic View. Journal of Global Buddhism www.globalbuddhism.org/jgb/index.php/jgb/article/view/128 (accessed March 21, 2018)

Introduction: What is Buddhism? The Buddhist Centre: Buddhism for Today. Retrieved from https://thebuddhistcentre.com/buddhism (accessed April 10, 2018)

Meditation: What is it? The Buddhist Centre: Buddhism for Today. Retrieved from https://thebuddhistcentre.com/text/what-meditation (accessed April 10, 2018)

Padgett, D. (2000) Americans Need Something to Sit On: Zen Meditation Materials and Buddhist Diversity in North America. Journal of Global Buddhism www.globalbuddhism.org/jgb/index.php/jgb/article/view/16/22 (accessed March 21, 2018)

Spencer, A. (2014) Diversification in the Buddhist Churches of America: Demographic Trends and Their Implications for the Future Study of U.S. Buddhist Groups. Journal of Global Buddhism https://doaj.org/article/54ab0ca6fe2540a5bab7b71cd7e278f7 (accessed March 26, 2018)

Pilgrimage Sites in Buddhism

By Samantha Lang

Siddhartha Gautama, the founder of Buddhism, lived and died in an area of Northern India and Southern Nepal known as the Gangetic plains (Buddhist Pilgrimage, 2018). Within this region the Gautama Buddha, as Siddhartha is sometimes referred to, declared four sites to be areas that invoke a “feeling of spiritual urgency” (Buddhist Pilgrimage, 2018) and are worthy of pilgrimage by followers of Buddhism. One aspect of Buddhism that fascinated so many people was the belief that “everyone has responsibility for their own happiness in life” (Buddhist Pilgrimage, 2018). This belief began to appeal to people who were of lower social status because it meant that enlightenment was not exclusively for those in the upper class, it was in fact within their own reach. It was possible for anyone to attain enlightenment or salvation because Siddhartha strongly emphasized each individual having a unique path (Hesse, 2008). These sites that the Gautama Buddha acknowledged as places worthy of pilgrimage were the place of his birth, the place where he delivered his first teaching, the place where he began to understand enlightenment and Buddhahood, and lastly the place where Gautama Buddha died and attained Parinirvana (Buddhist Pilgrimage, 2018).

The most important religious site and place of pilgrimage, due to both the events that took place there and the natural aspects of the landscape, is Bodh Gaya. This is believed to be the location where Siddhartha sat beneath the Bodhi Tree and attained enlightenment (Hesse, 2008). Siddhartha being the most important figure in the religion makes this a significant milestone for Buddhism, therefore making this land sacred to all Buddhists. In addition, attaining enlightenment is a major life goal for most Buddhists, which further emphasized just how sacred this site really is. The site also marks a stepping stone for Buddhists on the path towards Nirvana. Bodh Gaya offers a sense of hope to Buddhists that they also can reach enlightenment. It is said that once the Gautama Buddha reached enlightenment he continued to sit beneath the Bodhi Tree for seven days meditating (Olcott, 2006). A descendant of the Bodhi Tree is said to be located inside the Maha Bodhi Temple in Bodh Gaya. The Maha Bodhi Temple was founded by the Buddhist Emperor Ashoka, and it was constructed for the purpose of being a monument to the Buddha. Located inside the temple is not only a descendant of the Bodhi Tree, but also a depiction of the Buddha in bhumisparsha mudra, or “the touching the ground pose” (Olcott, 2006). This is the pose in which the Buddha was sitting when he was meditating underneath of the Bodhi Tree when he first achieved enlightenment. The descendant of the Bodhi Tree paired with the depiction of the Gautama Buddha attempting to reach enlightenment help to make Buddhists who go to the temple feel more connected to the Buddha. In addition to the temple, multiple shrines were built in order to be used as places of worship (Olcott, 2006). Theses shrines offer the followers a place to connect to the Buddha as well as show their appreciation for all he has done.

It is important to note that the significance of the Bodhi Tree stretches back even further than the day Siddhartha Gautama reached enlightenment underneath of it. Most Buddhists believe that it was created, or “born”, on the same day in which the Buddha himself was born. I feel that this not only connects the Buddha directly to the Bodhi Tree but it also connects him to nature as a whole. This is important because nature and reincarnation are substantial aspects of Buddhism. It is a common belief that although the Bodhi Tree is born on the same day as the Buddha, it does not die when the Buddha dies. The Bodhi Tree lasts until the Earth itself is destroyed, and even then the site of the tree will be the last place destroyed (Mcrae, 1995). The Bodhi Tree is special but trees in general are a popular theme throughout Buddhism. It is said that “the tree which not only provides sustenance and shade to man but also adds colour to his environment is truly one of the most precious gifts of nature” (Disanayaka, ?). Disanayaka also states that “infinite are the ways in which Nature creates life and preserves it”. This statement draws attention to the parallel between the life of the Buddha and the Bodhi Tree because they are both born on the same day so it can be seen as if the Tree gives life to the Buddha. Also the Tree preserves life because even when the Buddha dies it still exists for the rest of the Earth’s existence. This is essentially the Tree preserving the life of the Buddha that it originally created. Although Buddhists see all trees and nature as sacred is some way, shape, or form, they also believe that the Bodhi Tree possesses magical powers which no other tree can possess (Disanayaka, ?). It is the connection to the Buddha that his followers feel when they are at this site that produces the feelings of “spiritual urgency” that I referenced previously (Wikipedia, 2018).

While Bodh Gaya is the most important and sacred religious site according to the Gautama Buddha, the site of the Buddha’s birth and the beginning of his journey, called Lumbini, is also quite important to Buddhism. The legend of the birth of Siddhartha Gautama is fairly miraculous and forms the basis for the whole of Buddhism. It is said that Gautama’s mother, Maya, gave birth while she was standing between two Sala trees. When Maya gave birth she was in no pain and the birth went smoothly. Immediately after Siddhartha Gautama was born he spoke and his first words were “this is my final rebirth”. After telling his mother that he will no longer be reborn, he precedes to walk to the four cardinal points in seven steps. With each step he took a lotus flower appeared. It is then said that both Maya and Siddhartha Gautama were “washed by the divinities”. Seven days after the birth of Siddhartha his mother passed away (Hesse, 2008). The story of the birth of the Buddha incorporates both reincarnation and different aspects of nature. As I stated previously, these are two very important aspects to the core of Buddhism and they will also be a recurring theme throughout these places of pilgrimage.

Lumbini was almost lost before it was again identified as the place of the Buddha’s birth by Emperor Ashoka who was also responsible for the temple being erected in Bodh Gaya. In order to offer respect to the Buddha, Emperor Ashoka erected a pillar with an inscription commemorating Siddhartha’s birth (Violatti, 2013). Not only did the Emperor build the pillar but he also built a wall and ordered that four stupas be built that would mark the spot of the Buddha’s birth. All of these pillars, temples, and tall structures that were erected to commemorate the Buddha are used as ways to make the Buddha seem as if he is greater than the common individual. When Buddhists come pilgrimage to these places they experience a feeling of “otherness” which evokes a sense of sacredness and makes followers feel as if there are greater things beyond this life. This feeling of sacredness and “otherness” is what could also be described as “spiritual urgency”. This sense of urgency pushes followers to continue on their path to enlightenment. Although Lumbini was identified as the spot where the Buddha was born, there is no absolute proof that this is a fact. This is an idea that is believed by the majority of the Buddhist community due to it being identified by Emperor Ashoka (Violatti, 2013). Not only is Lumbini a spot of pilgrimage for Buddhists, but it is also an important place of pilgrimage for Hindus. Hindus believe in a god named Vishu and they believe that the Buddha is one of the manifestations of this god (Violatti, 2013).

After Siddhartha’s birth at Lumbini and his attainment of enlightenment at Bodh Gaya, he went to Sarnath and delivered his first teachings. Siddhartha Gautama was said to have started his teachings because of his compassion for helping human beings (Carus, 2011). These teachings reflect the Buddha’s compassion because they were known as the basis for “redeeming humanity” (Hodous, 2015) and they also started what is known as the ‘Wheel of Dharma’. The ‘Wheel of Dharma’ depicts both the cycle of samsara and the Noble Eightfold Path (Wikipedia, 2018). The Noble Eightfold path follows alongside the Four Noble Truths and forms the foundation for each individual’s path towards enlightenment. The Four Noble Truths consists of the knowledge that there is suffering, that suffering has a cause, that the cause is removable, and that there are ways to remove the causes (Carus, 2011). These truths provide a sense of hope for Buddhists striving for enlightenment by telling them that they have the ability to remove their own suffering. The knowledge that suffering can be removed as long as the causes are removed is important because without removing suffering enlightenment cannot be achieved. Once someone learns the Four Noble Truths they can begin to work their way through the Eightfold path which discusses the removal of what causes suffering. In order for an individual to remove the causes of their suffering they must follow the eight steps of the path; right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right attitude, and right view (Carus, 2011).

Siddhartha’s teaching of the ‘Wheel of Dharma’ is what propels each follower down their own unique path towards enlightenment. Sarnath is considered to be such a sacred place and a place worthy of pilgrimage by Buddhists because this is the place where the religion essentially began. Siddhartha began the spread of the core concepts in Buddhism within Sarnath. Buddhists come to this place and can feel connected to the Buddha. By feeling connected to the Buddha, Buddhists can feel connected to the “bigger picture” as if they are a part of something greater than themselves. This is why this site can create a sense of “spiritual urgency”, because feeling connected to something greater evokes a sense of motivation in the follower. The feeling of motivation pushes the individual to become the best version of themselves and reach enlightenment. I feel that this sense of motivation is a common theme throughout the different pilgrimage sites because it is what propels these individuals along their path to achieving enlightenment themselves. Within Sarnath there is a structure known as the Dhamekha Stupa, which is the most conspicuous structure in the area. It is said that a Colonel by the name of Cunningham discovered a stone tablet at the top of the stupa, which had the word “Dhamekha” inscribed on it. This tablet reportedly mentions that this stupa is the spot where the Buddha delivered his first teachings. Sarnath and in particular this stupa are considered to be sacred places because this is the place where “the voice of the Buddha was first heard” (Carus, 2011).

The last of the main pilgrimage sites is the place where Buddhists believe the Gautama Buddha died and attained Parinirvana. This place is known as Kusinagara. Attaining Parinirvana is what the majority of Buddhists strive for because it marks the end of their path in the physical world and the end of their reincarnation. Even though there is no visible evidence that Siddhartha Gautama attained this final state, I feel that this site stands as a reminder to Buddhists of their end goal therefore it invokes a sense of purpose and motivation for each of them to follow in his footsteps to reach that point. After the death of Gautama Buddha, he was cremated and is said to have reached Parinirvana where he will never be reincarnated again. This site marks the final stepping stone for Buddhists who wish to also reach Parinirvana. The site of the Buddha’s cremation was later marked by a stupe called Rhambhar which was also erected by Emperor Ashoka. Ashoka subsequently ordered a temple to be built in a grove of sal trees known as the Mahaparinirvana temple (Olcott, 2006). As I mentioned previously, the Buddha was said to have been born in between twin sal trees, therefore this temple was used as a symbol to commemorate his life. The sal trees are also significant because it is said that when the Buddha died and reached Parinirvana the four sal trees that surrounded his body turned white. The temple also contains a six foot tall statue of the Buddha with the head of the statue pointing north (Olcott, 2006). Not only has Kusinagara been a modern day pilgrimage site for Buddhists, archaeological evidence suggests that this was a site of ancient pilgrimages as far back as the 3rd century as well (Hodous, 2015). This evidence shows that even back in the 3rd century people still felt a sense of sacredness about the place. The last stupa to be erected was the Nirvana stupa. No one knew what this stupa signified until excavations uncovered a copper vessel with a Brahmi inscription on it. This inscription discussed the possibility of relics of the Buddha being located somewhere within the stupa itself.

Although there are many sites that Buddhists pilgrimage to today, these are the four places that Siddhartha Gautama stated were worthy of pilgrimage. Each of these places incorporates an important event of Siddhartha’s life and shows his path to enlightenment and Buddhahood. These important events are the foundation for the core values of Buddhism. Bodh Gaya provides the confirmation that enlightenment can be reached. Lumbini offers a connection to Buddha by being in the place where it all began. Sarnath provides the concepts and beliefs to follow, and Kusinagara offers a sense of purpose and motivation to better oneself by providing an end goal. When followers of Buddhism come to these sites they are able to connect with the Buddha and feel as if they are a part of something greater than themselves. They feel a sense of otherness and as I stated at the beginning they feel a sense of “spiritual urgency” that causes them to be the best version of themselves and strive for enlightenment. The Buddha is able to motivate his followers through these different sites by simultaneously being greater than any individual but also being their equal. People can relate to the Buddha while still striving to be as great as they feel that he was but in their own unique way, just as he preached. I feel that Buddhism brings out the greatness in its followers because they are focused on helping humanity but also focused on bettering themselves and reaching Nirvana. This to me is the perfect balance between being selfish and selfless.

Works Cited

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2018. http://webspace.ship.edu/cgboer/buddhahist.html.

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The Sacredness of Potala Palace in Lhasa, Tibet

By Kieran Burns

Introduction

Potala Palace or the former winter palace of His Holiness the Dalai Lama is in the city of Lhasa, Tibet. Construction of the present palace began in 1654, under Ngawang Lobzang Gyatso, His Holiness the Fifth Dalai Lama. Lobzang Gyatso, or “The Great Fifth”, is said to be the reasoning behind the reunification of Tibet in the 1600s. Such an important figure in the Tibetan world, his spirit lives on with all Tibetans and in what he left behind, Potala Palace. The palace itself is built on Red mountain in the center of Lhasa Valley. At an altitude of 3,700 meters it sits high with the appeal of a grand structure. Although, it is not just the size of the palace that appeals to the people of Tibet, The United Nations Educational, Scientific, and Cultural Organization stated that “the complex symbolizes Tibetan Buddhism and its central role in the traditional administration of Tibet” (UNESCO, 2001). It is a primary visual symbol for the religious and governmental leader of Tibet, the Dalai Lama.

The political pressures that China has put on Tibet has greatened the sacred nature of Potala Palace. China has systematically sought to suppress Tibetan culture across the nation, ruling with an “iron fist” and forcing the absence of Tibet’s religious and governmental leader, the Dalai Lama.

Potala Palace

Potala Palace on Red mountain, the Jokhang Temple monastery, and the Norbulingka are the three components that ensemble Potala Palace property (UNESCO, 2001). Their history, Tibetan Buddhist symbolistic style architecture, and ties to the religious leader, His Holiness the Dalai Lama is what has and continued to make them sacred to the Tibetan people.

Potala Palace itself is made up of two main parts, the Red Palace and the White palace. The White Palace, easily detectable by the color, was completed in 1648. It holds the main ceremonial hall with the throne for His Holiness the Dalai Lama. On the Uppermost level of the White Palace are the Dalai Lamas private rooms and audience halls. There are 698 murals and almost 10,000 painted scrolls, sculptures, carpets, canopies, curtains, porcelain, jade, gold and silver objects relating to Tibetan Buddhism and history. In addition to, a large collection of sutras and important historical documents all within the walls of the White Palace (UNESCO, 2001).

The Red Palace, added around 1690, is located slightly higher and to the west of the White Palace. It is known to be used mostly for religious purposes. The Red Palace holds the Gilded burial stupas, or Tibetan Buddhist tombs for past Dalai Lamas. In the 18th century, the “Namgyel Dratshang” or His Holiness private monastery, was moved into the Red Palace to better the needs of His Holiness the Dalai Lama and the other Tibetan governmental officials by preforming rituals and prayers within the Palace (Namgyal Monastery, 2018).

The Jokhang Temple monastery is located in the old town, in the center of Lhasa, Tibet. The temple was founded in the 7th century to promote the Buddhist religion. Like Potala Palace, Jokhang Temple is quite grand being 2.5 hectares within the city center (UNESCO, 2001).  The Jokhang Temple is known to be one of the most celebrated temples in Tibet, since it is not controlled by any sect of Buddhism in Tibet (Sacred Sites, 2017). This makes it a very popular and welcoming place for all Buddhist pilgrimages.

Norbulingka Palace or the former summer palace of His Holiness the Dalai Lama was constructed in the 18th century on the bank of the Lhasa river about 2 kilometers away from Potala Palace on Red mountain. Just like Potala Palace and the Jokhang Temple monastery, Norbulingka Palace is very large covering 36 hectares of lush green environment, the palace complex’s, and monasteries (UNESCO, 2001). The Norbulingka Palace property is known for the signing of many political agreements for Tibet. In addition, as a place of contemplation for His Holiness the Dalai lama.

All three of the Potala Palace property components have been declared worthy for the United Nations Educational, Scientific, and Cultural Organization “World Heritage List” and are now Protected by “the Law on the Protection of Cultural Relies of the People’s Republic of China” (UNESCO, 2001). First Potala Palace in 1994, followed by the Jokhang Temple monastery in 2000, and the Norbulingka Palace in 2001 as extensions of the property (UNESCO, 2001). Being selected for the United Nations World Heritage List shows that the significance and sacredness of these structures has stood through time. The Tibetan Buddhist style architecture in these buildings has been a cultural icon throughout the tough times in history as Tibetan way of life was continually contested.  Other than Tibet and Buddhism, the thing all three properties have in common is the relation to the Dalai Lama. His influence as the former religious and political leader of Tibet is intertwined with the buildings that he once called home, as a shining beacon of hope for the Tibetan people.

History of Tibet with China

In 1912, His Holiness the 13th Dalai Lama declared the independence of Tibet from China stating, “we are a small, religious, and independent nation” as Chinese troops were expelled from Lhasa (Free Tibet, 2015). From this came the Shimla Treaty in 1914, where China, Tibet, Britain negotiated the borders. The treaty stated control of the Qinghai region to China, and recognized Tibet as an autonomous country (Free Tibet, 2015). Furthermore, south Tibet was given to British India and because of this the treaty was never signed by China. This refusal to sign the Shimla Treaty marked the start of modern political relations between Tibet and China. In 1950, on October 7th, the Chinese alleged “people’s liberation army” invaded Tibet with an estimated 40,000 troops. The Chinese going up against a Tibetan force of merely 8,000 had fought in 21 battels and lost an estimated 5,700 men (Tethong, 2001).

The invasion of Tibet had multiple agendas behind it, China believe the country as one of its own territories and Mao Zedong, the leader of the Peoples Republic of China, took it upon himself to take what was “rightfully” theirs. Furthermore, strategically Tibet offers China access to rich natural resources at their disposal and gave them the opportunity to militarize the border with India to the south. Tibet being a small peaceful religious country knew they were outnumbered and wanted nothing more than to keep the cultural traditions to continue.

After talks with United Nation officials, His Holiness the 14th Dalai Lama Tenzin Gyatso, the age of 15 at the time, recognized Chinas rule. In order to protect Tibet’s political system and Tibetan Buddhism, His Holiness the Dalai Lama assumed power of Tibet but as a territory of China. In 1951, through the 17-point agreement China would say that they would not “alter the current political system in Tibet” (Free Tibet, 2015). Furthermore, other clauses state that there could only be 500 personal guards for the Dalai Lama and there must be 20,000 troops of the Peoples Liberation Army stationed in Tibet (Tethong, 2001). After this time, China had begun re-educating Tibetan officials and people on the ways of the Chinese Communist Party policies. China efforts to change Tibetan culture increased overtime as Mao Zedong continued to rule with an “iron fist”. The 14th Dalai Lamas efforts to hold his countries religious and political culture backfired over time as Chinas strived to change Tibet into their ways.

China over the years had brought turmoil to Tibet and a resistance movement grew. On March 10th, 1959, Lhasa had become filled with refugees from eastern Tibet and many became fearful of plans to abduct or assassinate the Dalai Lama. The people of Tibet, offering protection to their leader surrounded Potala Palace in numbers estimated around 300,000 (Free Tibet, 2015). As these days led on, the Chinese People’s Liberation Army stationed in Tibet became more and more brutal in their dealings with the Tibetans resulting in the death of around 2,000 Tibetan rebels (University of Central Arkansas, 2015). A week later the Tibetan officials decided it was no longer safe in Lhasa or Tibet at all and fled over the Himalayan mountains into India. March 10th to this day is still considered “National Uprising Day” to Tibetans across the world as they still carry pride for their country. This time in Tibetan history shows how important the Dalai Lama is to the people of Tibet. Although His Holiness had to flee for his safety, his importance and cultural symbolism for the Tibetan people is still represented in Potala Palace today.

After the fleeing of the Dalai Lama, Mao Zedong began to transform Tibet into a full communist society. This rapid transition from Tibet’s once agrarian society to a communist society brought famine and destruction to the region. During this time, thousands of Tibetan nomads and peasants died, some estimate upwards of 340,000 (University of Central Arkansas, 2015). In addition, the destruction of monasteries began. Mao started to change many things of Tibet, even the name of regions like Qinghai to be incorporated into Chinese provinces. While Mao sought to destroy the spirit and culture of Tibetan people the remembrance of Tibet’s true leader, His Holiness the Dalai Lama stood tall in the sacredness of Potala Palace as a reminder to all Tibetans of their true way of life.

The mid 1960s is known to be the start of a cultural revolution for Tibet as a result of Mao Zedong’s “May 16th notice” (Phuntsok, 2016). In a letter sent to the Chinese Government from the 10th Panchen Lama, he states that around 97 percent of the monasteries and nunneries were destroyed, and the number of monks and nuns living in monasteries was reduced 93 percent as a result (Phuntsok, 2016). China continued to attack the Tibetan way of life throughout the “Cultural Revolution.” Tashi Phuntsok, Director of The Tibet Museum said that during this time, “Tibetan language, dress, customs and habits were considered backward, filthy, useless and favoring old society, and anyone who defied the authorities were subjected to thamzing (public “struggle sessions”)” (Phuntsok, 2016). Tibetan culture and religion is so sacred and intertwine with their identity they would continue to practice any way. Although, this would not stop the oppressive Chinese government as they aimed to continue to destroy a culture and diminish Tibetan spirit. Religious books and text were labeled “poisonous weeds” and destroyed, very often burned for everyone to see (Phuntsok, 2016). Everything from the names of buildings, streets, shops and villages were changed from Tibetan to Chinese. A decade had passed as the “Cultural Revolution” came to an end. A result of the Peoples Republic of Chinas leader, Mao Zedong’s death in September 1976. The destruction of Tibetan culture, their religion, their way of life left Tibetans across the region struggling to identify with what they once knew. The ability of Potala Palace and its surrounding properties to stay standing during all of this is remarkable. To the people of Tibet, the palace represents their identity and true culture of Tibet.

A quarter of a century of unrest in the region as nearly all of Tibet laid in ruin and still under the rule of China. Over 6,000 religious institutions and monasteries crumbled, millions of ancient manuscripts burned to dust, and religious artifacts of gold, silver and bronze shipped to china (Phuntsok, 2016). As for the people, Tashi Phuntsok (2016) said, “The physical torture and psychological traumas endured by Tibetans during public “struggle sessions” and imprisonment were beyond human comprehension. At least 92,000 Tibetans who were subjected to “struggle sessions” died or committed suicide and around 173,000 Tibetans died in prison, or in “Reform Through Labor Camps”” (Phuntsok, 2016). Out of all the turmoil Tibet’s lived on through their faith in religion and faith in the return of the Dalai Lama. I believe that through all the oppression that China has ruled on Tibet, places like Potala Palace have been a beacon of hope. This massive ornate structure reminds them so much of their history, culture and religion. It gives them hope for the return of their true leader His Holiness the Dalai Lama.

Conclusion

Throughout Tibet’s history there has been invasion, oppression, and turmoil. The Dalai Lama which holds the upmost respect of the Tibetan people hasn’t been able to return in over 50 years, his spirit has been held in the sacredness of Potala Palace. From the start, China ruled over the territory with an “iron fist” as they nearly destroyed everything in association of Tibetan culture. The one thing that remained sacred to the people of Tibet is Potala Palace. As a result of joining the World Heritage List the Palace will continue shine as a beacon of sacredness to all Tibetan people as they desperately want the return of His Holiness the Dalai Lama and their way of life.

Works Cited

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Zen Gardens

By Kaitlin Kean

The world today is consumed with technology and forced to move in a fast pace that has been instilled in our lives. We are constantly moving and hardly living in the present. Buddhism has the opposite approach on life. Buddhism focuses on the simplicity of life and being aware of each moment. Zen gardens have been a sacred space in Buddhism, they have been around since the very beginning of Japanese culture, but the West was unaware of many of these practices. It was not until Professor D. T. Suzuki published his first works in 1937 that the West was exposed. These works sparked interest in the West and are largely responsible for the spread of this religion. Buddhist ideas were spread by large sums of people particularly from Great Britain moving to Europe. Many individuals studied Buddhism and the West slowly became exposed the religion. Although the spread of Buddhism was slow, eventually the religion began to spread past the boundaries of the West and along with that, Zen Gardens. Within this chapter I will analyze why and how these gardens signify and impact Buddhism and exemplify the religions simplicity, individualism, and life that is bring to individuals all around the globe.

Nature is one of Earths most simple and pure creations. To understand Buddhism, one must understand the vital role that nature plays and how nature is linked in their day to day life, “Everyone was born with Buddha nature, but as we age, we become attached to things and experiences we have encountered. To rediscover our Buddha nature doesn’t mean to forget everything or to be naïve, but to see things with a mind that is open to all possibilities, ready to accept and to doubt; a mind that isn’t hindered by ego, desires, prejudice or selfish obsession….Zen monks create a miniature image of the universe in its rawest form, which they believe can remind humans of their own deepest nature” (Parmapoonya, 2016). Buddha nature is pure and naturalistic. One of the primary components of Buddhism is nature. Buddhism looks at nature as a sacred space and because of this respects it. This differs from the public eye today. Many look at nature as a sacred place, but often we lose the sense of sacredness and begin to take the nature around us for granted. It is not until we completely remove ourselves from urbanization and place ourselves in an environment composed of only natural elements such as the mountains or watching the sun rise on the beach shore that we get this sense of awe. Zen Gardens are full of simple natural elements. Typically, there is a lot of green space, but this bare space serves a purpose, “Contemplating bareness and simplicity of a Zen rock Garden, one may learn how to perceive the true value of nature and see thinks beyond their meaningless appearances” (Patton, 2002). Zen Gardens create an atmosphere that allows one to let go of their obsessions and become part of a simply detailed environment. These environments are meant for individuals to travel to find serenity and peace and concentrate only solely that particular moment in time, just as Guatama Buddha once states “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment”(Jd, 2015). Suppose the location had background noise and other distractions. This would result in the feeling found in a simple and quiet garden to be lost. To an observer the garden might look very simple, but thought and reflection within the garden are the exact opposite. These gardens are full of complex thoughts created by the individual that fill the space. The simplistic space of the Gardens allows for thoughts to grow and stimulate. Without the simplistic details of the Garden the environment reflection of the self becomes more and more difficult. Buddhism can appear to be simple to an outsider. I do not have much background with the religion and when I was first exposed to it I was captivated by the simplicity and naturalistic elements. The goals of the Buddha are simple, but it is achieving them they require thought, reflection, and individual strength. The simplicity in both Zen Gardens and Buddhism allow for an individual to make the space their own, which in turns allows each experience and journey towards enlightenment to be individualistic.

Achieving enlightenment is one of the many goals of a Buddha throughout their lifetime. Enlightenment is defined as “an understanding of both the relative mode of existence (the way in which things appear to us) and the ultimate mode of existence (the true nature of these same appearances). This includes our own minds as well as the external world. Such knowledge is the basic antidote to ignorance and suffering.” (Ricard, 2010). For one to reach this state they must discover their “self”. There is an important distinction between finding ones “self” and selfishness. Finding one’s self is opening the mind and being able to live in the most relative mode of existence as stated by Ricard previously. Selfishness occurs when one becomes too individualistic and ignorant, “ignorance, which is the most fundamental of all the ills the flesh is heir to” (Suzuki, 1960). Ignorance results in selfishness which results in suffering and to overcome suffering one must put their desires behind them. Therefore, how can Buddhism be an individualistic religion if it leads to selfishness? Simply because enlightenment in an individual seeking journey. Meditation can be done in many places. About eight percent of the world meditates, “Mediation training provides a wide range of willpower skills, including attention, focus, stress management, impulse control and self-awareness” (Schocker, 2017). Including Zen Gardens, “A Zen garden is a sacred place to ponder on the lessons of Buddha, whatever that may mean to the spectator. Each distinct garden will not hold the same meaning to the onlooker as it did to the gardener. This sanctions the garden to truly serve its purpose, which is meditation through thought and reflection.  The Zen garden is a great embodiment of how aesthetics portrays a huge role in Zen Buddhism and their practice of contemplation” (New Skills academy, 2014). Gardens differ in appearance. Image A and B are both examples of Zen gardens. Image A is from the Tofuku-ji Temple in Kyoto and Image B is a typical residential Zen garden planted in an individual’s backyard. Both gardens serve the same purpose but look different and when observed by an individual will bring out different emotions and thoughts. An individual could consider image B to be more sacred because it is in their backyard, or an individual could consider image A to be more sacred because it is located at a temple. It is all up to the individual. To experience the emotions and thoughts stimulated from a Zen Garden I traveled to a nearby garden location on the University of Mary Washington’s campus. Mary Washington stated their goal of the garden “The space will provide a chance to slow down, shrug off negativity and reflect, Hirshberg said, even for those who aren’t well-versed on contemplative practice. “You don’t have to be able to paint like Monet to enjoy his artwork. Given their three-dimensionality, emphasis on spatial relationships and scale, Zen gardens have an immediate aesthetic impact on the viewer” (Mathews, 2017). I wanted to see if I would be able to accomplish what Hirshberg aimed to do while visiting the Garden. Walking into the garden was a shocking experience. My first impressions consisted of peaceful emotions.  I felt as if I was in another world. Bamboo was strung up and plants were hung by the dozen. Unlike any place I had ever been before I felt confident that Hirshberg had achieved his goals. After I finished observing the area I found a corner where I sat for 20 minutes. Once the 20 minutes was up I reflected on Hirshberg’s goals once again. Personally, these goals were met. Not many places allow one to fully reflect and slow down life, but Zen Gardens are one of the few places were this is possible. This experience individually was incredible, and although it is up to the individual to interpret the landscape I cannot see how one would feel differently. I interpreted the garden, I reflected, and I stopped and focus on the moment. “Zen is often a form on iconoclasm, a breaking down of the more intellectual images of the living reality, knowing only by personal experience (Watts, 1957)” Zen Gardens allow for Buddha’s to have a personal experience on the journey to Zen, which allows for individualism.

Buddhism is a lifelong journey. Zen gardens are home to many species and provide them with the resources to live. Not only does Buddhism and Zen Gardens bring simplicity and individualism but they allow life to grow. As stated previous Buddha’s are trying to reach enlightenment, once enlightenment is reached they begin trying to reach nirvana. Nirvana “is the end of green, hatred, and delusion…It’s a transformed state of personality characterized by peace, deep spiritual joy, compassion, and a refined and subtle awareness…is that it means the end of suffering and rebirth” (Keown). Rebirth and suffering can transparently be seen in Zen Gardens. In the winter many plants die, they wilt away slowly, becoming smaller and smaller until eventually they are nothing. Six months later the when spring comes around the plant sprouts only to become as beautiful as it has ever been. This cycle repeats over and over again. Think of the plant as reaching nirvana. Once the Buddha reaches nirvana he is rebirthed only to sprout again just like the plant. Many Zen gardens have a water component, typically a small pond filled with lily pads and other aquatic plants, the water represents Buddhism, always moving trying to achieve a goal (either at a fast or slow pace) and serves a purpose. The water in the garden is slow and is providing a home for the Goldfish and Coy fish. The water is nurturing them, without it they are lost, dead. Buddha’s are on a journey of purpose, just like the water providing purpose and life to the fish.  Zen Gardens provide life to many plants, just like Buddhism overall which provides life to individuals around the world. Not only do Zen Gardens nurture Buddhism as a whole they nurture the reflection and analyzation of ones thoughts and self which is what Buddhism is all about. Looking at the space of a Zen Garden there many things that are represented, but as stated earlier this is all up to the individual. These spaces are designed to have different representations depending on the person and the personal ties associated with that space. When an individual has stronger personal ties to a space the emotional effect tends to be greater. Therefore if an individual has been practicing Buddhism and walks into a Zen Garden then they will have a more sacred feeling than an individual who does not practice Buddhism. Zen Gardens have many elements and each element is organized in an organic and free flowing way.  Much like Buddhism in which there is no step by step manual as to how to reach enlightenment. These features all come together to represent Buddhist beliefs. Each element stands alone, but together they form the journey of the simple and individualistic life of a Buddha.

Religion provides purpose and hope to many people. Buddhism specifically provides peace and insight into lives. Zen Gardens reflect Buddhism and show how the religion can seem simply until built upon. Zen Gardens allow for Buddha’s to practice individuality. Each individual interprets and experiences a garden differently which is much like the individual journey to become enlightened and reaching nirvana. Lastly, Zen Gardens reflect Buddhism by providing life and nurturement to species. Full of symbology, we can see many aspects of Buddhism within Zen Gardens. Such an environment allows for the reflection of one’s self. Zen Gardens allow for Buddha’s to grow and that is due to the simplistic, individualistic, and lively qualities that one receives when in a Zen Garden.

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