Buddhism is a path of practice and spiritual development leading to Insight into the true nature of reality. Buddhist practices like meditation are means of changing yourself in order to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition over thousands of years has created an incomparable resource for all those who wish to follow a path — a path which ultimately culminates in Enlightenment or Buddhahood. An enlightened being sees the nature of reality absolutely clearly, just as it is, and lives fully and naturally in accordance with that vision. This is the goal of the Buddhist spiritual life, representing the end of suffering for anyone who attains it.
When Buddhism was established 2,500 years ago, it incorporated the Hindu belief in reincarnation. Although Buddhism has two major subdivisions and countless variations in regional practices, most Buddhists believe in samsara or the cycle of rebirth. Samsara is governed by the law of karma: Good conduct produces good karma and bad conduct produces evil karma. Buddhists believe that the soul’s karma transmigrates between bodies and becomes a “germ of consciousness” in the womb [source: Encyclopaedia Britannica]. Periods of afterlife, sometimes called “the between,” punctuate samsara, coming after death and before rebirth [source: NPR].
Like Hindus, Buddhists see unenlightened samsara as a state of suffering. We suffer because we desire the transient. Only when we achieve a state of total passiveness and free ourselves from all desire can we escape samsara and achieve nirvana, or salvation. Many Buddhists believe an individual can end the cycle of reincarnation by following the Eightfold Path, or middle way.
One of the first stumbling blocks that Westerners often encounter when they learn about Buddhism is the teaching on Anatta, often translated as no-self. This teaching is a stumbling block for two reasons. First, the idea of there being no self doesn’t fit well with other Buddhist teachings, such as the doctrine of Karma and rebirth: If there’s no self, what experiences the results of Karma and takes rebirth? Second, it doesn’t fit well with the predominate Judeo-Christian background, which assumes the existence of an eternal soul or self as a basic presupposition: If there’s no self, what’s the purpose of a spiritual life? Many books try to answer these questions, but if you look at the Pali Canon — the earliest extant record of the Buddha’s teachings — you won’t find them addressed at all. In fact, the one place where the Buddha was asked point-blank whether or not there was a self, he refused to answer. When later asked why, he said that to hold either that there is a self or that there is no self is to fall into extreme forms of wrong view that make the path of Buddhist practice impossible (Samyutta Nikaya XLIV.10). Thus the question should be put aside. To understand what his silence on this question says about the meaning of Anatta, we first have to look at his teachings on how questions should be asked and answered, and how to interpret his answers.
The Buddha divided all questions into four classes:
Those that deserve a categorical (straight yes or no) answer. Those that deserve an analytical answer, defining and qualifying the terms of the question. Those that deserve a counter-question, putting the ball back in the questioner’s court. Those that deserve to be put aside.
The last class of question consists of those that don’t lead to the end of suffering and stress. The first duty of a teacher, when asked a question, is to figure out which class the question belongs to, and then to respond in the appropriate way. You don’t, for example, say yes or no to a question that should be put aside. If you are the person asking the question and you get an answer, you should then determine how far the answer should be interpreted. The Buddha said that there are two types of people who misrepresent him:
Those who draw inferences from statements that shouldn’t have inferences drawn from them. Those who don’t draw inferences from those that should.
These are the basic ground rules for interpreting the Buddha’s teachings, but if we look at the way most writers treat the Anatta doctrine, we find these ground rules ignored. Some writers try to qualify the no-self interpretation by saying that the Buddha denied the existence of an eternal self or a separate self, but this is to give an analytical answer to a question that the Buddha showed should be put aside. Others try to draw inferences from the few statements in the discourse that seem to imply that there is no self, but it seems safe to assume that if one forces those statements to give an answer to a question that should be put aside, one is drawing inferences where they shouldn’t be drawn.
So, instead of answering “no” to the question of whether or not there is a self — interconnected or separate, eternal or not — the Buddha felt that the question was misguided to begin with. Why? No matter how you define the line between “self” and “other,” the notion of self involves an element of self-identification and clinging, and thus suffering and stress. This holds as much for an interconnected self, which recognizes no “other,” as it does for a separate self. If one identifies with all of nature, one is pained by every felled tree. It also holds for an entirely “other” universe, in which the sense of alienation and futility would become so debilitating as to make the quest for happiness — one’s own or that of others — impossible. For these reasons, the Buddha advised paying no attention to such questions as “Do I exist?” or “Don’t I exist?” for however you answer them, they lead to suffering and stress.
To avoid the suffering implicit in questions of “self” and “other,” he offered an alternative way of dividing up experience: the four Noble Truths of stress, its cause, its cessation, and the path to its cessation.
Rather than viewing these truths as pertaining to SELF or OTHER, he said, one should recognize them simply for what they are, in and of themselves, as they are directly experienced, and then perform the duty appropriate to each.
Stress should be comprehended, its cause abandoned, its cessation realized, and the path to its cessation developed. These duties form the context in which the Anatta doctrine is best understood. If you develop the path of virtue, concentration, and discernment to a state of calm well-being and use that calm state to look at experience in terms of the Noble Truths, the questions that occur to the mind are not “Is there a self? What is my self?” but rather “Am I suffering stress because I’m holding onto this particular phenomenon? Is it really me, myself, or mine? If it’s stressful but not really me or mine, why hold on?” These last questions merit straightforward answers, as they then help you to comprehend stress and to chip away at the attachment and clinging — the residual sense of self-identification — that cause it, until ultimately all traces of self-identification are gone and all that’s left is limitless freedom.
In this sense, the Anatta teaching is not a doctrine of no-self, but a not-self strategy for shedding suffering by letting go of its cause, leading to the highest, undying happiness. At that point, questions of self, no-self, and not-self fall aside. Once there’s the experience of such total freedom, where would there be any concern about what’s experiencing it, or whether or not it’s a self?
In Buddhism, the elephant is seen as an earthly manifestation of the qualities embodied in the Buddha himself. Even at his inception, Buddha was linked to the elephant. When his mother became pregnant, she dreamt of a pure, white elephant offering a white lotus from his trunk, circling around her three times and entering her womb with his tusk. She knew immediately upon waking that she had experienced a divine omen. This prophecy helped solidify the symbolism of elephants in Buddhism. A classic symbol of strength, patience, loyalty and wisdom, the elephant epitomizes the boundless powers of the Buddha. Here are a few of the most honorable characteristics that the mighty elephant has come to symbolize.
STRENGTH & MIGHT
In Buddhism, the elephant is a symbol of mental strength. At the beginning of one’s path toward enlightenment, the uncontrolled mind is represented as a wild, gray elephant, erratically demolishing everything in its path. After the dharmic practice of “taming” one’s mind, the controlled, strengthened mind is symbolized by a white elephant, mighty and powerful, who can be directed with purpose to destroy all obstacles in its way. By taming the mind, we strengthen it, channeling its thoughts into resolution. When you begin an important endeavor, try invoking the elephant with the Ganesha Mudra. God of Knowledge and Destroyer of Obstacles, Ganesha bears the head of an elephant and can serve as a reminder to crush the obstructive thoughts that keep you from realizing your true potential.
PATIENCE & TRANQUILITY
Just as the violent gray elephant stampedes anything barricading its path, an uncontrolled mind can go haywire, leading to self-destruction. The white elephant, on the other hand, is a symbolic representation of a tranquil and obedient mind, which can be channeled by will. As strong as the white elephant is in body, it’s his patient mind and gentle demeanor that make him a sacred part of the Buddhist faith.
LOYALTY, RESPONSIBILITY & PERCEPTIVITY
The symbolism of elephants in Buddhism offers a compelling role model for the spiritual lifestyle. These magnificent creatures are unwaveringly obedient to their companions, loyal and loving to their family, calm in threatening circumstances, resolved when set on a path, and they possess massive ears made for listening and analyzing. It’s no wonder the Buddha saw such meaning in the elephant and chose this miraculous beast as the vital force to be embodied by all who seek enlightenment.
WISDOM & KNOWLEDGE
In Buddhism, elephants are known for their superior traits of power and wisdom. When placed on top of a pillar, an elephant is said to evoke the Light of Knowledge, and is thus depicted in a great deal of Buddhist architecture. Many Buddhist icons feature the Bodhisattva riding an elephant as a display of the power of knowledge, which can awaken us to the consciousness of our own destiny. Wisdom is power. It often comes with age or experience, but in the case of the elephant, it comes by listening. Sometimes the wisest thing to do is to observe our thoughts and feelings without chasing them or trying to lead them toward self-created outcomes. The wise elephant knows better than to stampede unless danger is real.
MAKE AN EFFORTLESS IMPACT
Simply by walking, an elephant’s force can be felt reverberating into the earth. Its effortless echo reminds us that sometimes, all we have to do is be patient. We’re often making waves, simply by standing still. While you wait, stay comfortable and feel strong in the Elephant Print Clothing collection from Inspired By Stephanie Rose. We have the perfect blend of durable-yet-cozy, yoga-inspired clothing designed for the spiritual, the active, and the patient. Here are just a few of the pieces you can find there!
“Happiness is a journey, not a destination.” – Buddha
“Happiness comes when your work and words are of benefit to yourself and others.” – Buddha
“If you are quiet enough, you will hear the flow of the universe. You will feel its rhythm. Go with this flow. Happiness lies ahead. Meditation is key.” – Buddha
“There is no path to happiness: happiness is the path.” – Buddha
“Generosity brings happiness at every stage of its expression. We experience joy in forming the intention to be generous. We experience joy in the actual act of giving something. And we experience joy in remembering the fact that we have given.” – Buddha
“To be angry is to let others’ mistakes punish yourself.” – Buddha
Home For lay people, daily worship usually takes places at home. A small home shrine might include incense, candles and a representation (image or statue) of the Buddha. Home worship might also include the “puja” or the offering of flowers and the recitation of Buddhist chants such as the “Three Refuges.” Statues of the Buddha aid meditation in a home shrine. Although no single unified representation of the Buddha exists, common features include elongated earlobes and hands positioned in a mudra or a symbolic gesture. The Buddha statue is not worshiped, but rather, acts a reminder of the Buddha reaching nirvana.
Temples Famous Buddhist temples can be important pilgrimage destinations. Traditionally, Buddhist temples have been designed to represent five elements: fire, air, earth, water and wisdom, and most contain a statue or image of the Buddha. Their architectural features vary from culture to culture. For example, while Chinese and Japanese temples are one-story buildings with atria or pagodas, Thai Buddhist temples tend to be wats, a classic form in Thai architecture. Famous Buddhist temples include Haeinsa Temple in South Korea; Thailand’s Wat Arun Temple; and Indonesia’s Borobudur. Although the laity may traditionally worship at home, worship during annual festivals (such as the Rain Retreat for Theravada Buddhists or Buddha Day in Mahayana Buddhism) or special monthly worship regulated by the patterns of the moon can take place in temples. Monks’ daily worship might include the chanting of mantras, the reading of holy texts such as sutras, prayers and meditation.
Stupas Stupas, spherical Buddhist commemorative monuments, are freestanding and believed to house sacred relics related to the Buddha or other Buddhist figures. The structures have a circular base that supports an expansive dome; worshipers circle the structure in clockwise direction. The oldest and perhaps the most famous is the Great Stupa of Sanchi, in Bhopal, which contains the remains of Shariputra, a student of the Buddha, and is famous for lush carvings. Other important Buddhist pilgrimage sites include Lumbini, Nepal, the birthplace of the Buddha; the Maha Bodhi Temple, India, where the Buddha is thought to have reached Enlightenment; the Dhamekha Stupa in Sarnath, India, which commemorates where the Buddha disseminated his first teachings; and the Mahaparinirvana Temple in Kusinara, India, commemorating the place where the Buddha passed away.
The earliest known appearance of the Hamsa was in ancient Mesopotamia (modern-day Iraq area). Here it could be seen in the amulets worn by certain female goddesses. From there, it’s theorized it spread to Egypt as a two-finger amulet representing Osiris and Isis. It then began spreading to different religions in several different forms- including Buddhism and Hinduism.
Depending on who you ask, the Hamsa may mean different things. But its symbology means very different things to Hindus and Buddhists. For Hindus and Buddhists, it symbolizes the interplay of the chakras, the energy flow in the body, the five senses, and the mudras that effect them.
These energies can be combined to change the flow of energy in the body and heal psychological and physical ailments. In Buddhism, it symbolizes the chakras to a less extent, but the mudras are still important nonetheless. Often times, the Hamsa is used to ward off what’s known as “the evil eye”. The evil eye is considered to be the sum of destructive energies that come from negative emotions in the world. This is why it’s often used on walls or jewelry!
The Om symbol is often placed at the beginning and/or end of Buddhist mantras and texts. One of the most commonly known mantras is Om mani padme hum, the mantra of compassion. Many people interpret this mantra as the “totality of sound, existence, and consciousness.”
During the 14th century, the Dalai Lama described Om as consisting of 3 separate letters, these being A, U, and M. There are various symbolizations associated with these 3 letters including the “pure exalted body, speech, and mind of the enlightened Buddha.
The Om also symbolizes “wholeness, perfection, and the infinite.” On many statues and Eastern Asian monuments, the Buddhist Om is featured by a pair of fierce guardian kings, one which pronounces the A part while the other pronounces the UM. Together, these kings are considered to be saying “the absolute.”
The Heart of the Buddha’s Teaching by Thich Nhat Hanh introduces the core teachings of Buddhism. The book explores concepts like the four noble truths, the eightfold path, the three doors of liberation and demonstrates their power to transform lives.
‘Real Happiness’
Real Happiness, by renowned Buddhist teacher Sharon Salzberg, is a must-read for those interested in learning about the life-changing effects of starting a meditation practice.
‘On The Path To Enlightenment’
On the Path to Enlightenment by renowned Buddhist monk Matthieu Ricard is an anthology of key teachings from some of the most famous Buddhist teachers in history. The teachings touch on topics like the qualities of the mind, altruism, meditation and how to remove obstacles in your path.
‘Zen Mind, Beginner’s Mind’
Zen Mind, Beginner’s Mind by Shunryu Suzuki presents a clear, relatable exploration of Zen practice, from breathing techniques to the concept of non-duality. The book explains the importance of “beginner’s mind,” starting off with the line: “In the beginner’s mind there are many possibilities, but in the expert’s there are few.”
‘When Things Fall Apart’
Written by renowned Buddhist nun Pema Chödrön, When Things Fall Apart offers wisdom for dealing with pain and life’s difficulties from a Buddhist perspective. Chödrön shows how we may cultivate compassion and courage through painful experiences.
Buddhism is Only Practiced in China People often associate Buddhism with China, partly due to the common sight of Buddhist statues in Chinese restaurants. But the truth is that Buddhism is a major religion in many Asian countries, including Thailand, Japan, and India.
Statues Depict the Buddha Since we mentioned Buddhist statues, we should clarify that most of these statues do not actually depict the original Buddha, Siddharta Gautama. The statues depicting a large-bellied bald man (pictured above) are known as “the laughing Buddha,” and are separate from the original Buddha, who was thin.
All Buddhists are Vegetarians Although many Buddhists, especially in Asia, are vegetarians, vegetarianism is not considered a requirement of the religion. While some Buddhists believe that abstaining from meat is an important way of maintaining a healthy mind and body, others believe that eating ethically-sourced meat is acceptable.
Buddhism is a Philosophy, Not a Religion Many Western adopters of Buddhism, who are disenchanted with organized religion, will claim that Buddhism does not “count” as a religion. In reality, Buddhism is one of the seven major world religions and is represented by several different philosophical sects.
Buddhists Worship Buddha On the flip side, some folks who recognize that Buddhism is a religion believe Buddhists worship Buddha. Instead, Buddha was a historical person whose teachings regarding Enlightenment Buddhists follow.
Buddhists Believe in Reincarnation While some Buddhists believe in reincarnation, most don’t. Buddhists do believe in rebirth, which is an entirely different concept regarding the passing on of emotions, memories, and tendencies.
Nirvana is the Buddhist Version of Heaven In Nirvana, Buddhists believe they will be free from their personal identity and desires. These beliefs conflict with the concept of Christian heaven, where personal identity is maintained.
Karma is Fate In Buddhism, karma is an energy that people put out in the world through their actions. This is different from fate, which is unchanging in spite of actions.
Meditation is Central to Buddhism While some sects of Buddhism emphasize meditation, it is less stressed in others. In fact, most Buddhists surveyed report that they don’t meditate often.
The Dalai Lama is the Buddhist Pope The Dalai Lama and the Pope are often the two major religious figures that come to people’s minds. But the Dalai Lama is only the leader of a small sect of Tibetan Buddhism, not of all Buddhists.
Buddhism 101 