Body Language in Buddhist Art Discover the Significance of Body Language in Buddhist Art Through Movement, Discussion, and Storytelling TEACHER INFORMATION
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In Japanese Zen Buddhism Y 3
Joel W. Krueger Danihish Natilional Research Foundidation: Center for Subjectivity Research jlk@[email protected] y 1. Motivation and Introduction y 2. What is bodily “cu ltiv ation”? Buddhism and the Body “Cultivation” within Japanese Zen Buddhism y 3. What happens to the “cultivated” contemplative body? Phenomenological and biological transformations y Investigation of the post‐contemplative body from the perspective of Japanese Zen Buddhism Japanese Zen emphasizes the soteriological primacy of agency and the situated body (e.g. Dōgen (1200‐1253): “The Way is surely attained with the body”) Zen insists that kensho and satori peak‐experiences are, in themselves, “nothing special”. Rather, the post‐contemplative, embodied transformations that sustain our “everydayness” are what matter. y Guiding Question: How is our bodily subjectivity purportedly transformed through “contemplative cultivation” (Jap: shugyō)? y Philosop hica l Sign ificance: theoreti cal iihtinsights itinto the nature of body and self (e.g. narrative vs. minimal accounts of self) y Scientific Significance: testable claims about the neurobiological basis of consciousness and bodily self‐ awareness (e. g. correlation between reported phenomenal states and their neural correlates (Lutz, Dunne, & Richardson 2007)) y Normative Significance: programs for enhancing our self‐ understanding and interpersonal sensitivity (e. g. moral phenomenology and moral perception (Horgan & Timmons 2005, therapeutic and health value) y 212.1 Buddhism and the body Coarse‐grained: Four -
LI GONGLIN, an EARLY CHINESE CHAN PAINTER Perceptions Of
CHAPTER THREE LI GONGLIN, AN EARLY CHINESE CHAN PAINTER Perceptions of Chan Painting Murals on the walls of monasteries in the two Tang capitals, Chang’an and Luoyang, and at major Buddhist pilgrimage sites such as Dunhuang, represented a pinnacle in Chinese Buddhist painting. Beginning in the Tang and continuing into the Song, with Chan widely popular and penetratingly in uential in Chinese society, and with Buddhism becom- ing ever more sinicized, Buddhist art began to diversify. Chan history and literature engendered a major departure from traditional Buddhist art, while Chan-doctrinal syncretism opened a wide spectrum of new possibilities. Chan subjects coexisted with traditional stra illustrations, doctrinal pantheons, and numerous freshly sinicized Buddhist deities, marking a new chapter in Chinese Buddhist art history. The rich Chan environment that nourished Li Gonglin’s spirit also in uenced his artistic direction and stimulated him to investigate Chan subjects and become a pioneer in Chan art. Yet many problems beset the study of Li’s Chan art. First, Chan subjects were not considered an independent category of Buddhist art during the Northern Song, and Chan art was scorned by the in uential connoisseurs and critics of the Southern Song and Yuan dynasties.1 Consequently, Li Gonglin’s Chan oeuvre has hitherto not been properly acknowledged. Later collectors, in] uenced by Southern Song and Yuan contempt, avoided Chan paint- ings. Chan art lay moribund until Japanese Zen art became popular in the West in the early twentieth century and stimulated inquiry into its Chinese origins. Second, due to the predominance of literati art in both past and present art-historical research, religious art in general was seldom judged on its own aesthetic merits and historical signi cance. -
Greece, the Mother of All Religious Art
GREECE, THE MOTHER OF ALL RELIGIOUS ART BY THE EDITOR. the of eternal principles we may IF revelation means discovery justly declare that the Greek nation has been the medium for the revelation of art to mankind as well as the founder of science. The Greek style of literature, Greek methods of artistic represen- tation. Greek modes of thought have become standards and are therefore in this sense called "classical." We stand on the shoul- ders of the ancient Greeks, and whatever we accomplish is but a continuing- of their work, a building higher upon the foundations they have laid. This is true of sculpture, of poetry and of the basic principle of the science of thought, of logic, and also of mathematics. Euclid, more than Leviticus or Deuteronomy, is a book inspired by God.^ Whatever the non-Euclideans- may have to criticize in the outlines of Euclid's plane geometry, we must say that the author of this brief work is, in a definite and well-defined sense, the prophet of the laws that prevail in the most useful of all space- conceptions. By Euclid we understand not so much the author of the book that goes under his name, but the gist of the book itself, the thought of it, the conception of geometry and the principles which are embodied in it. In our recognition of Euclid's geometry we include his predecessors, whosoever they may have been. The man who for the first time in the history of mankind conceived the idea of points, lines, planes as immaterial quantities, as thought-constructions or whatever you may call the presentation of pure figures and their interdependence, was really a divinely inspired mind. -
Ushnisha Vijaya Bodhisattva Homa Ceremony
Ushnisha Vijaya Bodhisattva Homa Ceremony Please rise and chant the Guru Heart Mantra as we invite the presiding Vajra Master and Reverends to the ceremonial area. Incense offering by presiding Vajra Master. Great Homage to the Lineage Root Guru and the Three Treasures represented on the altar using visualization: First homage to the Root Guru and all Buddhas in all times and directions Second homage to all Bodhisattvas Third homage to all Dharma Protectors Fourth half-bow Inviting presiding Vajra Master to take the Dharma seat, Reverend to take the seat and everyone please be seated. Introducing presiding Vajra Master. Offering Khata to honour presiding Vajra Master by temple representative. 1. Form the Padmakumara Mudra. Visualize the Root Guru appearing above one's crown and radiating white light for linage empowerment. Chant the Guru Heart Mantra OM GU-RU LIAN-SHENG SIDDHI HUM (7 times). Inviting presiding Vajra Master to encompass the boundary protection for the ceremony. Recite the ceremonial scroll Blessing of the ceremonial scroll and the registration forms 2. Incense Praise The Incense is now lit, suffusing the dharma realm, and from afar the scent is inhaled by the True Buddha Assembly Lu- xiang- zha- r , fa-jie-meng-xun, zhu-fo-hai-hui-xi-yao-wen Auspicious are the gathering clouds, as we now request, with sincere and earnest heart, that all Buddhas manifest. Sui -chu-jie-xiang-yun, cheng-yi-fang-yin, zhu-fo-xian-quan-shen Namo cloud canopy of fragrance, Bodhisattvas, Mahasattvas Na-mo-xiang-yun-gai-pu-sa-mo-he-sa ( 3 times) 3. -
SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhism Along the Silk Road) BUDDHIST ART and ARCHITECTURE on the Silk Road
SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhism along the Silk Road) BUDDHIST ART and ARCHITECTURE on the Silk Road Online Links: Bamiyan Buddhas: Should they be rebuit? – BBC Afghanistan Taliban Muslims destroying Bamiyan Buddha Statues – YouTube Bamiyan Valley Cultural Remains – UNESCO Why the Taliban are destroying Buddhas - USA Today 1970s Visit to Bamiyan - Smithsonian Video Searching for Buddha in Afghanistan – Smithsonian Seated Buddha from Gandhara - BBC History of the World BUDDHIST ART and ARCHITECTURE of China Online Links: Longmen Caves - Wikipedia Longmen Grottoes – Unesco China The Longmen Caves – YouTube Longmen Grottoes – YouTube Lonely Planet's Best In China - Longmen China – YouTube Gandhara Buddha - NGV in Australia Meditating Buddha, from Gandhara , second century CE, gray schist The kingdom of Gandhara, located in the region of presentday northern Pakistan and Afghanistan, was part of the Kushan Empire. It was located near overland trade routes and links to the ports on the Arabian Sea and consequently its art incorporated Indian, Persian and Greco- Roman styles. The latter style, brought to Central Asia by Alexander the Great (327/26–325/24 BCE) during his conquest of the region, particularly influenced the art of Gandhara. This stylistic influence is evident in facial features, curly hair and classical style costumes seen in images of the Buddha and bodhisattvas that recall sculptures of Apollo, Athena and other GaecoRoman gods. A second-century CE statue carved in gray schist, a local stone, shows the Buddha, with halo, ushnisha, urna, dressed in a monk’s robe, seated in a cross-legged yogic posture similar to that of the male figure with horned headdress on the Indus seal. -
Buddhist Art and Architecture Ebook
BUDDHIST ART AND ARCHITECTURE PDF, EPUB, EBOOK Robert E Fisher | 216 pages | 24 May 1993 | Thames & Hudson Ltd | 9780500202654 | English | London, United Kingdom GS Art and Culture | Buddhist Architecture | UPSC Prep | NeoStencil Mahabodhi Temple is an example of one of the oldest brick structures in eastern India. It is considered to be the finest example of Indian brickwork and was highly influential in the development of later architectural traditions. Bodhgaya is a pilgrimage site since Siddhartha achieved enlightenment here and became Gautama Buddha. While the bodhi tree is of immense importance, the Mahabodhi Temple at Bodhgaya is an important reminder of the brickwork of that time. The Mahabodhi Temple is surrounded by stone ralling on all four sides. The design of the temple is unusual. It is, strictly speaking, neither Dravida nor Nagara. It is narrow like a Nagara temple, but it rises without curving, like a Dravida one. The monastic university of Nalanda is a mahavihara as it is a complex of several monasteries of various sizes. Till date, only a small portion of this ancient learning centre has been excavated as most of it lies buried under contemporary civilisation, making further excavations almost impossible. Most of the information about Nalanda is based on the records of Xuan Zang which states that the foundation of a monastery was laid by Kumargupta I in the fifth century CE. Vedika - Vedika is a stone- walled fence that surrounds a Buddhist stupa and symbolically separates the inner sacral from the surrounding secular sphere. Talk to us for. UPSC preparation support! Talk to us for UPSC preparation support! Please wait Free Prep. -
Color Symbolism in Buddhist Art There Exists in Buddhism the Concept of a Rainbow Body
Color Symbolism in Buddhist Art There exists in Buddhism the concept of a rainbow body. The “rainbow body” is the penultimate transitional state of meditation in which matter begins to be transformed into pure light. The rainbow body signifies the awakening of the inner self to the complete reservoir of terrestrial knowledge that it is possible to access before stepping over the threshold to the state of Nirvana. The enumeration of the colors may change but the number remains five. Thus the five transcendental Buddhas, personification of the abstract aspects of Buddhahood, are each endowed with a different color in their sadhanas: 1. Vairochana - White bodied 2. Ratnasambhava - Yellow bodied 3. Akshobhya - Blue bodied 4. Amitabha - Red bodied 5. Amoghasiddhi - Green bodied It is relevant to note that each of these five Buddhas and their associated colors are said to further the transformative process whereby specific human delusions are changed to positive qualities. Specifically it is believed that by meditating on the individual colors, which contain their respective essences, the following metamorphosis can be achieved: - White transforms the delusion of ignorance into the wisdom of reality - Yellow transforms pride into wisdom of sameness - Blue transforms anger into mirror like wisdom - Red transforms the delusion of attachment into the wisdom of discernment - Green transforms jealousy into the wisdom of accomplishment Further investigation into the five colors takes us to the Mahavairochana-Sutra, which states that a mandala, the quintessential symbol of Tibetan Buddhism should be painted in five colors. It further prescribes that one should start at the interior of the mandala with white and to be followed by red, yellow, blue and black. -
SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhist Art of Tibet and Southeast Asia) BUDDHIST ART and ARCHITECTURE of TIBET and SOUTHEAST ASIA Online Links
SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhist Art of Tibet and Southeast Asia) BUDDHIST ART and ARCHITECTURE of TIBET and SOUTHEAST ASIA Online Links: Borobudur - Wikipedia Borobudur The Lost Temple of Java – YouTube Borobudur – YouTube About the Jowo Rinpoche Behind the scenes of the Jokhang monastery in Lhasa, Tibet Jokhang Temple, Lhasa - Places of Peace and Power Jokhang Temple - Famous Historic Buildings Jokhang Temple - Sacred Destinations Seated Buddha preaching the first sermon, from Sarnath (India) fifth century CE The Guptas, the founders of a dynasty in the eastern region of central India known as Magadha, expanded their territories during the course of the fourth century to form an empire that encompassed northern and much of southern India. Though the peak of Gupta power lasted only about 130 years (c. 320-450 CE), the influence of Gupta culture was felt for centuries. The Mathura-Gupta style was refined and perfected at Sarnath, where a great concentration of Buddhist sculptures has been unearthed. One unique group is known as the ‘wet Buddhas’, because the figures look as if they had been immersed in water. The beauty of his idealized features and his serene, downcast eyes reflect his inward focus, away from the transitory world around him, and is emphasized by the concentric circles on the nimbus behind his head. The textures of the repeating patterns of detailed foliate forms in the nimbus and on the back of the throne contrast with the smoothness of the Buddha’s body which, in its serene pose, reflects his state of enlightenment, tranquility, inner spiritual strength, and other-worldliness. -
Buddhist Community Views on Objects in the Collection
Buddhist Community Views on Objects in the Collection From April to September 2006, seven advisory groups were held with members of different faith community groups. The aims of these were to consult with the communities that the V&A collections were relevant to and see what reactions they had about the V&A collections. The participants were asked to select from groups of pictures of V&A objects and prioritise what items struck them most. These could be for personal reasons or how important they were from a cultural or faith point of view, artistically or whether they still had relevance to their lives today. A Buddhist Stupa in Manikiala 'I chose this stupa for more personal reasons because when I was in India on pilgrimage I saw some similar brick stupas to house the relics of the Buddha. Nowadays they don't look very much like stupas, you have to be told they are stupas. They look more like mole hills because, over time, I think the villagers took the stones away to build their own houses. They have a strangely peaceful impression on me and the mind goes into a kind of emptiness which is what these stupas are about really, to come to this place of contained emptiness.' Sister Cittapala ( Amaraviti Monastry) Majestic Calm of The Great Buddha 'We don't have many old big Buddha statues left and so I think it is very important. When they see Buddha statues it brings peacefulness in their minds.' Lelung Tulku (Tibetan Monk) 'I chose the Great Buddha at Kamakura in Japan and I found it particularly moving to look at this image. -
Chan Eccentrics in the Art and Culture of Song and Yuan China
Wandering Saints: Chan Eccentrics in the Art and Culture of Song and Yuan China Paramita Paul Printed at Wöhrmann Print Service, Zutphen, the Netherlands. On the cover:Hanshan reading a scrollby Luochuang. University ArtMuseum of the University of California (after Weidner 1994: cat. no. 72). 2 Wandering Saints: Chan Eccentrics in the Art and Culture of Song and Yuan China Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van Rector Magnificus prof. mr. P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 3 november 2009 klokke 11.15 uur door Paramita Paul geboren te Amsterdam in 1979 3 Promotiecommissie: Promotor: Prof. dr. M. van Crevel Co-promotor: Dr. O.J. Moore Overige leden: Prof. dr. B.J. ter Haar Dr. M.J. Klokke Prof. dr. J. Murray (University of Wisconsin) Deze promotie is mogelijk gemaakt door een beurs van de Nederlandse Organisatie voor Wetenschappelijk Onderzoek (NWO). 4 Acknowledgments This study would not have been possible without the support of many institutions, teachers, colleagues, friends and relatives. I would like to acknowledge the financial support of a research award fromthe Nederlandse Organisatie voor Wetenschappelijk Onderzoek (Netherlands Organisation for Scientific Research NWO). Material support came from the Leiden Institute for Area Studies (LIAS), and my thanks go to the LIAS secretaries Ilona Beumer and Wilma Trommelen. I am grateful to the Foguangshan Chan monastery, Gaoxiong, and Venerables Yifa and Huifeng for organizing the 2004 Woodenfish Project, which gave me a unique chance to experience Chan Buddhismfirst-hand. I would like to express my gratitude to Prof. -
Expanding East Asian Studies
Buddhist Art in East Asia: Three Introductory Lessons towards Visual Literacy De-nin D. Lee Department of Art Bowdoin College [email protected] Table of Contents 1. Introduction 2. Lesson One: Iconography A. The Buddha Introduction The Buddha: Example for the Instructor The Buddha: Exercises for Students B. Bodhisattvas Bodhisattvas: Introduction Bodhisattvas: Example for the Instructor Bodhisattvas: Exercises for Students C. Narratives Narratives: Introduction Narratives: Examples for the Instructor Narratives: Exercise for Students 3. Lesson Two: Formal or Stylistic Analysis Formal Analysis: Introduction Formal Analysis: Exercises for Students 4. Lesson Three: Contextual Analysis Contextual Analysis: Introduction Contextual Analysis: Example for the Instructor 5. Select Bibliography 6. Web Resources 7. Glossary All terms appearing in bold are included in the glossary. Introduction A picture paints a thousand words, and for students of things foreign, a picture can make an immediate and lasting impression. Images of Buddhist art can be powerful pedagogical additions to courses that teach about Buddhism or Asian culture. Buddhist art comprises a tremendous range of objects, images, and sites including jewel encrusted reliquaries fashioned from precious metals, simple yet mesmerizing monochromatic ink landscape paintings, and temple complexes housing shrines and votive sculptures for the pilgrim to worship. The vast quantity of Buddhist art can easily overwhelm, and by necessity this unit selects a limited number of works of art to introduce students to the subject of Buddhism. The most immediate goal of this unit is to familiarize students with a few examples from the vast array of East Asian Buddhist art. A more general goal is to achieve visual literacy, which means being able to analyze and articulate how art conveys meaning to and solicits reactions from its audience. -
I the GIANT BUDDHA STATUES in BAMIYAN Description, History And
I THE GIANT BUDDHA STATUES IN BAMIYAN Catharina Blänsdorf, Michael Petzet Description, History and State of Conservation before the Destruction in 2001 The Bamiyan valley, 230 km northwest of Kabul and 2500 seated Buddhas, 55 meter Buddha and surrounding m above sea-level, separates the Hindu Kush from the Koh- caves, Kakrak Valley caves including the niche of the i-Baba mountains. The city of Bamiyan is the centre of the standing Buddha, Qoul-I Akram Caves in the Fuladi valley and the largest settlement of the Hazarajat. From Valley, Kalai Ghamai Caves in the Fuladi Valley, Shahr- West to East, the Bamiyan river runs through the valley. i-Zuhak, Qallay Kaphari A, Qallay Kaphari B, Shahr-i- The Cultural Landscape and Archaeological Remains of the Ghulghulah. Bamiyan Valley were inscribed on the World Heritage List 2. Recommends that the State Party make every effort in July 2003 and at the same time placed on the List of World to guarantee an adequate legal framework for the Heritage in Danger: protection and conservation of the Bamiyan Valley; 3. Further urges the international community and various organizations active in the field of heritage protection The World Heritage Committee, in the Bamiyan Valley to continue its co-operation and assistance to the Afghan authorities to enhance the 1. Inscribes the Cultural Landscape and Archaeological conservation and protection of the property; Remains of the Bamiyan Valley, Afghanistan, on the World Heritage List on the basis of cultural criteria (i), 4. Recognizing the significant and persisting danger posed (ii), (iii), (iv) and (vi): by anti-personnel mines in various areas of the Bamiyan Valley and noting the request from the Afghan authorities Criterion (i): The Buddha statues and the cave art in that all cultural projects include funds for demining; Bamiyan Valley are an outstanding representation of the Gandharan School in Buddhist art in the Central Asian 5.