Mythical History
Green Tara has a rich mythical history. So rich, in fact, that there are two myths narrating the origins of the Bodhisattva Green Tara. In the first myth, she is depicted as a celestial being, coming forth from the tears of another Bodhisattva, Avalokiteshvara. In this myth, as Avalokiteshvara gazed upon all of the suffering in this world, he cried tears of compassion until a lake formed (Vessantara, 1994). A blue lotus emerged from the lake of tears and Avalokiteshvara cried into its center, turning it into a white full-moon disc (Vessantara, 1994). Green Tara, the saviouress, rose from this white full-moon disc (Vessantara, 1994).
The first noble truth of Buddhism is, "Life is suffering." Life has been laced with pain, hurt,
In this story, Green Tara was Moon of Knowledge, a princess of an alternate universe called Manifold Light (Vessantara, 1994). In this world, the Buddha was being named Dundubhishvara, the lord of the drum (Vessantara, 1994). Moon of Knowledge was a remarkable and highly generous devotee of this Buddha, so much so that she eventually developed Bodhicitta (Vessantara, 1994). This garnered the attention and respect of the monks (Vessantara, 1994). These monks asked Moon of Knowledge to pray to be reincarnated as a man in her next life, so that she could continue upon the path of the Bodhisattva (Vessantara, 1994). Moon of Knowledge, however, refused (Vessantara, 1994). She saw the concepts of male and female as being socially constructed and having no basis in reality (Vessantara, 1994). She felt that female Bodhisattvas lacked representation, and so vowed to remain in a female body until the end of samsara (Vessantara, 1994). Every modern-day feminist can appreciate this version of the myth. Women hear voices from every direction, telling them how to look, how to act and how to live. "Be skinny." "Be curvy." "Show some skin." "Cover up." It 's an endless cacophony of contradictory
Though I haven 't received anything material, in a way, she has been very generous to me. I suppose somehow the open palm inspires openness to life itself. My work with Green Tara has caused me to follow my innate inclination towards openness to experience, which in turn has caused my creativity to soar to new heights. Additionally, I realized that my writing can be used to benefit others. I am so grateful to have a gift that can serve as a comfort to people. I am deeply appreciative of the fact that human beings can transform their own suffering into words of wisdom that may be of use to others. I recognize that ultimately, nothing new needs to be said. Every word that has been and will ever be useful, exists in some way in the collective unconscious. However, it is through participation in the human condition, that the dharma continues to be written in newly meaningful
In this paper, I will be explaining how Siddhartha had arrived at the Four Noble Truths. The first paragraph contains how Siddhartha’s life was full of suffering, pain, and sorrow. The second paragraph will be the cause of suffering is the desire for things that are really illusions in Siddhartha’s life. Following, in the third paragraph I will be explaining how the only way to cure suffering is to overcome desire. Finally, I will be explaining that the only way to overcome desire is to follow the Eightfold Path.
suffering hurts man spirit is does more good then constant happiness and power. We have to beat
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
Buddhism is considered as one of the leading religions throughout the world today. In order for a Buddhist to follow the religion, there are certain set of guidelines that one has to follow to gain a better life, but most people have other factors that they have to face along this path. The story, “The Journey of One Buddhist Nun” by Sid Brown, is an account of a Thai woman, Maechi Wabi, who entered a spiritual life along with life struggles and outside influences. According to Brown, Wabi faced many challenges along the way to liberation and two challenges she faced most are the gender and socioeconomic issues which she overcame during her spiritual journey.
It is held that when the would-be Buddha entered his mother's womb, there appeared an "unlimited and glorious radiance, surpassing even the majesty of the devas."5 This light was so powerful that the dark...
In Hermann Hesse's Siddhartha, a classic novel about enlightenment, the main character, Siddhartha, goes on a lifelong journey of self-discovery. Along the way, Siddhartha encounters many who try to teach him enlightenment, undoubtedly the most important being the Buddha himself. Although Siddhartha rejects the Buddha's teachings, saying that wisdom cannot be taught, we can see, nevertheless, that along his journey for understanding Siddhartha encounters the Four Noble Truths that are a central theme in Buddhism: suffering, the cause of suffering, the end of suffering, and the middle path.
Ashvaghosha’s Buddhacarita: The Life of the Buddha serves as one of the most relevant and profound texts regarding the Buddhist religion and it’s foundations. However, unlike other popular religious texts, this one does not serve as a historical document but rather a vessel for explaining the teachings of the Buddha, serving as a guide for the followers of the Enlightened One. Ashvaghosha’s descriptions of the Buddha, his life, and his actions provide an example of the Buddha’s disciplines and truths, giving his followers a detailed and structured idea of his way of life. The Buddhacarita’s descriptions in particular focus on the teaching of pervasive suffering, it’s causes, and the paths (both right and wrong) to breaking free from it.
Similar to Hinduism, the cycle of rebirth is undesirable and life is marked by suffering in Buddhism (p.177). Suffering is referred to as dukkha and Buddhism seeks to end suffering through nirvana.While techniques vary, Buddhists share common core beliefs. Suffering is the problem and nirvana is seen as the
It seems if a woman does not follow what the television or magazines do, they will be considered a ‘disgrace’ to society. “By the 1930’s, mass advertisements on radio and in magazines persuaded women to purchase cosmetic products by appealing to her fear of growing old or being rejected by social acquaintances,” (Gourley 56). The beauty industry specifically targeted women, using the ideas of an often highly feminine related idea of vanity. This also talked about women’s apparel in clothing and how they weren’t able to dress casually since they would be titled, slob. As looks represent a lot in a woman, the body type of a woman has always struggled with maintaining since the ‘perfect’ body types are not what everyone has. “In the 1890’s women had full bosoms, round hips. In actual measurements they were probably no rounder than Miss Cox but they seemed so because they were shorter, tightened their waists into an hour-glass effect … Now, though, the ideal figure must have a round, high bosom, a slim but not wasp-like waist, and gently rounded hips” (“This is What…”). Ideals women that society has pushed onto women to be for them to have any chance in romance. Though many women can drift away from this the women, though they won’t admit to it, had struggled to meet the ‘set standard’ for women. This shows how after women have gained the rights of voting, gender roles
Throughout the history of humankind, man has always searched to find answers to the many existential questions. Numerous different religions and denominations have developed around the world over time. Though, most wonder about the origin and purpose of our existence. Buddhism was founded on the teachings of Siddhartha Gautama about 2,600 years ago in India. After he had experienced that everyone was subject to “birth, sickness, death, and old age”, he tried to find a way to break from the cycle of rebirth (Bloom).
“In Tantric Buddhism, we are dealing with a misogynist, destructive, masculine philosophy and religion which is hostile to life – i.e. the precise opposite of that for which it is trustingly and magnanimously welcomed in the figure of the Dalai Lama.”[1] Within Tibetan Buddhism, there is an inherent contradiction regarding the status of women. Although in many aspects women are seen and treated as inferior to men, several of the ancient and fundamental values of Tibetan Buddhism, and more specifically Tantric Buddhism, emphasize equality of the sexes, universal compassion, and most importantly the significant and essential role of the woman. Tibetan Buddhist nuns have been trying to correct this contradiction for years to remove the inferior and degrading stereotype that defines them and to be seen as equal to men. Beginning with the emergence of Tibetan Buddhism from India until today, the status of women, both physically and symbolically has declined due to the patriarchal system adopted by Tibet. “The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to attain universal androcentric power.”[2] In their patriarchal society, the symbol of the woman is used by men now as an instrument; manipulated by men in order to acquire control and power.
The Four Noble Truths of Buddhism capture ethos of the spirituality and its teachings. By just these four lessons, Buddha preaches the principles of tranquility within meditation of mere concentration. From these truths he developed a guidance referred to as the Eightfold Path, a series of principles that lead to awakening when practiced and understood. He preaches that inevitable suffering comes from desire, however he concludes with a solution to a life lived in nirvana. The first two of the Four Noble Truths are Dukha and Avidya, focusing on the primitive presence of suffering within day to day life. The other two are Nirodha and Magga, contributions to having faith that solvents for all suffering do exist and how it is accomplished. The combination of each understanding is a simple recipe to ultimate salvation, hence the contribution to development of self awareness and happiness within cultures across the map.
Men and women were not seen as equal human beings; instead it has been obvious that men were more likely to be on the upper hand. In 1987, it has been recorded that 2/3 of the people who were presented in the media were male. However, it is evident that the media usually presents and sexualizes women who are “young, fit and beautiful” hence probably creating self esteem issues more than confidence, especially in younger women who are religious towards the media’s expectations. This stereotype of a desired body shape only forces women to meet unattainable, perfect physical standards (Gill 2015).
The Ramayana as retold by R.K. Narayan, explores the roles and duty of women and what it takes in order to be a good woman in Indian society. He explores these roles through the women through out the epic whether it is the wife of a King or some form of deity. While in general women were viewed as subpar to men and were seen as second-class citizens, the women in the book shape the men into who they become and account for much of the manipulation of the individuals and the caretaking of the individuals. Women such as Sita and Kausalya demonstrate those women that are good. These women were regarded as beautiful, not only for their physical attributes, but for their behavior in regards to the males in the epic. They are everything women should be- they are kind and respect the males in their lives above all else. However these women are also met with their opposites, those women who have much improvement to make before being recognized as good women in the Indian society. These women, like Kaikeyi and Soorpanaka go against all Indian ideals. They use their sexuality in order to attempt to manipulate the men of the epic. They do everything in their power in order to get their way, even if it is at the cost of others.
Tibetan thanka[1] paintings are a wonderful example of the interconnectedness of religion and art. These images are “not meant to be the object of simple idolatry” (Jackson 11), but rather take on a more interactive role, which can be applied to nearly every facet of traditional Tibetan life. Tibetan Buddhism pervades all aspects of the creation and use of thanka paintings—in the training and requirements of the artists who create the paintings, in the physical creative process itself, in the iconography used, and in all the painting’s multiple functions. Tibetan thanka paintings, throughout their entire lifespan—from concept to consecrated image—help devotional religious activity for Tibetan Buddhism[2].