Buddha Statues, Bodhisattvas and Artifacts
Why We Need Iconographies and Rituals in the Practice of Buddhism?
Oct 15, 2009
Unlike other major world religions, Buddhism does not prescribe to a theological concept of an overpowering Divine Creator-Presence that will sit on judgment on all sentient beings. Why then does its practice seem so replete with seemingly overt religious statues, artifacts and rituals? For example, why is there so much importance given to, say, the Mudra (ritualistic hand gesture) in a particular statue?
The answer to this question lies in understanding a few basic concepts of Buddhism as a philosophy, relevant to the present context, in a simple and instinctive manner. Fortunately, it is quite possible to do this without having to engage in complicated theological semantics or debates. This understanding serves as a “strategic roadmap” to further understand the significance of the diverse and mindboggling array of Buddha and Bodhisattva statues, artifacts, rituals and ceremonies.
Some Basic Concepts of Buddhism
- The Interdependent Nature of Reality - According to Tibetan Buddhism, “Reality” is perceived by our senses as a result of certain elements, events and circumstances combining together in a certain pattern. Taking the example of water, our senses understand the combination of Hydrogen and Oxygen atoms in a certain balanced chemical combination as “water”. However, when the two gases are separated, we do not see or perceive them in their earlier “reality”.
- The indestructible, Universal, “One” Consciousness - The same principle as stated above, when applied to non-physical entities, such as consciousness or “soul”, points to “limited” consciousness being part of the infinite, universal, indestructible “One” consciousness. In effect, one’s state of consciousness is dependent on its “causal” origins and constrained and limited by the immediate physical “reality” but is still connected and causal to other states of consciousness. On death of the immediate physical form, the consciousness is manifested in another physical form, evidencing the phenomenon of “rebirth”.
- The Creed of Non-Violence - Simply put, this creed is based on the rationale that if a conscious physical being is merely and temporarily a “part” of the universal “whole”, then any violence perpetuated against this “part” is violence perpetuated against the “whole”. In this viewpoint, violence harms both the perpetuator as well as the victim because both are “parts” of the same “whole”.
- Enlightenment and “Buddhahood” – In Buddhist terminology, a person who has attained “enlightenment” is a “Buddha”. The last term is, therefore, not confined merely to the historical founder of Buddhism, namely Gautama Buddha, or to iconographic representations of the same. Indeed, the Dalai Lama, in his book “A Simple Path” states that “We should understand that Buddhahood is a spiritual state of beingThis is whythe Buddhist scriptures can speak about past buddhas, buddhas of the present and buddhas of the future”.
An understanding of the foregoing concepts points out that although a person’s consciousness is part of the universal infinite consciousness, his/her ability to merge with this infinite consciousness and thus attain “Buddhahood” is still limited by his/her immediate physical sensory state and emotions. For example, if a person has been physically or emotionally injured by another person, it is natural for the former to feel anger and hatred, although he/she may be a potential Buddha at heart. The presence of such emotions “roots” the person to his/her immediate consciousness.
Buddhas, Mantras and Rituals as Aids to Liberation from Afflictive Consciousness
Being “rooted” then in a particular state of "being", what does a person do to overcome this state and move on to a higher state of peace and equilibrium? In the Buddhist “way”, he/she will seek out a statue most closely associated with the state of spirituality that he/she wishes to attain. By meditating and concentrating his/her spiritual energies on the statue, the person attains progressively higher levels of consciousness in the desired direction. This technique is called “visualization” and the whole exercise is accompanied by mantras, relevant rituals and their accompanying objects (concentrating all sensory activities to match the mind’s direction).
Becoming One’s Own Buddha
In time, for a regular practitioner, the physical Buddhas give way to mental visualized ones in various Mandalas, the mantras are heard in the mind, the rituals are performed by the practitioner’s energy chakras within the body. There is no noise without but only consciousness within. For advanced practitioners, temporal time and space becomes irrelevant. And perhaps one day, many years after their physical deaths, some talented sculptor will cast their likeness in metal or stone, giving them physical space and dimensions again. On that day, they become their own Buddhas.
Source
Lama, The Dalai. A Simple Path: Basic Buddhist Teachings by His Holiness The Dalai Lama. London: Thorsons, 2000
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