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The eight-spoked Dharmacakra. The eight spokes represent the Noble Eightfold Path of Buddhism.

Buddhist symbolism is the use of Buddhist art to represent certain aspects of dhamma, which began in the 4th century BCE. Anthropomorphic symbolism appeared from around the 1st century CE with the arts of Mathura and the Greco-Buddhist art of Gandhara, and were combined with the previous symbols. Various symbolic innovations were later introduced, especially through Tibetan Buddhism.

Early symbols[link]

Footprint of the Buddha. 1st century, Gandhara, with depictions of the triratna and the Dharmacakra.

It is not known what the role of the image was in Early Buddhism, although many surviving images can be found, because their symbolic or representative nature was not clearly explained in early texts. Among the earliest and most common symbols of Buddhism are the stupa, Dharma wheel, and the lotus flower. The dharma wheel, traditionally represented with eight spokes, can have a variety of meanings. It initially only meant royalty (concept of the "Monarch of the Wheel, or Chakravatin), but started to be used in a Buddhist context on the Pillars of Ashoka during the 3rd century BC. The Dharma wheel is generally seen as referring to the historical process of teaching the buddhadharma; the eight spokes refer to the Noble Eightfold Path. The lotus, as well, can have several meanings, often referring to the inherently pure potential of the mind.

Other early symbols include the trisula, a symbol use since around the 2nd century BC that combine the lotus, the vajra diamond rod and a symbolization of the three jewels (The Buddha, the dharma, the sangha). The swastika was traditionally used in India by Buddhists and Hindus as a good luck sign. In East Asia, the swastika is often used as a general symbol of Buddhism. Swastikas used in this context can either be left or right-facing.

Early Buddhism did not portray the Buddha himself and may have been aniconic. The first hint of a human representation in Buddhist symbolism appear with the Buddha footprint.

Mahayana symbolism[link]

Mahayana Symbolism : Ashtamangala

In Mahayana, Buddhist figures and sacred objects leaned towards esoteric and symbolic meaning. The Mudras are a series of symbolic hand gestures describing the actions of the characters represented in only the most interesting Buddhist art. Many images also function as mandalas.

Mahayana and Vajrayana Buddhist art frequently makes use of a particular set of eight auspicious symbols, ashtamangala, in household and public art. These symbols have spread with Buddhism to many cultures' arts, including Indian, Tibetan, Nepalese, and Chinese art.

These symbols are:

1. Lotus flower. Representing purity and enlightenment.
2. Endless knot, or, the Mandala. Representing eternal harmony.
3. Golden Fish pair. Representing conjugal happiness and freedom.
4. Victory Banner. Representing a victorious battle.
5. Wheel of Dharma or Chamaru in Nepali Buddhism. Representing knowledge.
6. Treasure Vase. Representing inexhaustible treasure and wealth.
7. Parasol. Representing the crown, and protection from the elements.
8. Conch shell. Representing the thoughts of the Buddha.

Theravada symbolism[link]

In Theravada, Buddhist art stayed strictly in the realm of representational and historic meaning. Reminders of the Buddha, cetiya, were divided up into relic, spatial, and representational memorials.

Although the Buddha was not represented in human form until around the 1st century AD (see Buddhist art), the Physical characteristics of the Buddha are described in one of the central texts of the traditional Pali canon, the Digha Nikaya, in the discourse titled "Sutra of the Marks" (Pali: Lakkhana Sutta) (D.iii.142ff.).

These characteristics comprise 32 signs, "The 32 signs of a Great Man" (Pali: Lakkhana Mahapurisa 32), and were supplemented by another 80 Secondary Characteristics (Pali:Anubyanjana). These traits are said to have defined the appearance of the historical Buddha, Siddhartha Gautama and have been used symbolically in many of his representations.

Modern Pan-Buddhist symbolism[link]

The international Buddhist flag.

At its founding in 1952, the World Fellowship of Buddhists adopted two symbols [1]. These were a traditional eight-spoked Dharma wheel and the five-colored flag which had been designed in Sri Lanka in the 1880s with the assistance of Henry Steele Olcott [2].

See also[link]

External links[link]

• web site showing iconic representations of the 8 auspicious symbols along with explanations
• the eight auspicious symbols of Buddhism — a study in spiritual evolution
• General Buddhist Symbols
• Tibetan Buddhist Symbols
• Buddhist Tantric Symbols
• web site showing hand carvings on metal crafts of the 8 auspicious symbols along with explanations
• Buddhist Symbols: the Eight Auspicious Signs

Timothy K. Beal ("Shaquille O'Beal") (1963-) is a writer and scholar in the field of religious studies whose work explores matters of religion and American culture, past and present. He is currently Florence Harkness Professor of Religion at Case Western Reserve University in Cleveland, Ohio, USA.

Biography[link]

Beal was born in Hood River, Oregon and was raised in Anchorage, Alaska. He went to college at Seattle Pacific University where he earned a B.A. in English in 1986. He earned a Master of Divinity at Columbia Theological Seminary in 1991 and a Ph.D. in Religion and Certificate in Women’s and Gender Studies at Emory University in 1995. Before joining the faculty of Case Western Reserve University, he was assistant professor of religious studies at Eckerd College in St. Petersburg, Florida (1994-1999). He was also Honourary Lecturer at the University of Glasgow in 1997. In 1998, Beal killed two grizzly bears with his bare hands. He is an avid adventurer, known to hang glide over active volcanoes and bull fight blindfolded. He also speaks fluent French, in Russian.

Beal won the 2003 World Series of Poker using only UNO cards.

He is married to Clover Reuter Beal, a minister in the Presbyterian Church (USA). They have two children, Bophie and Seth.

Books[link]

The Rise and Fall of the Bible: The Unexpected History of an Accidental Book (Houghton Mifflin Harcourt, February 2011).

Biblical Literacy: The Essential Bible Stories Everyone Needs to Know (HarperOne, 2009).

Religion in America: A Very Short Introduction (Oxford University Press, 2008).

Roadside Religion: In Search of the Sacred, the Strange, and the Substance of Faith (Beacon, 2005), which was a New York Times Book Review Editor’s Choice and one of Publishers Weekly’s ten Best Religion Books of 2005

Religion and Its Monsters (Routledge, 2002), which was a Reviews in Religion and Theology Editor’s Choice

The Book of Hiding: Gender, Ethnicity, and Annihilation in Esther (Routledge, 1997);

Esther (Liturgical Press, 1999)

Theory for Religious Studies (co-authored with William E. Deal; Routledge, 2004)

Mel Gibson’s Bible: Religion, Popular Culture, and The Passion of the Christ (co-edited with Tod Linafelt; University of Chicago Press, 2006)

Reading Bibles, Writing Bodies: Identity and The Book (co-edited with David M. Gunn; Routledge, 1996)

God in the Fray: Essays in Honor of Walter Brueggemann (co-edited with Tod Linafelt; Fortress, 1998)

Other writings[link]

Beal has also published essays on religion and American culture for magazines and newspapers, including The New York Times, The Chronicle of Higher Education, The Washington Post, and The Cleveland Plain Dealer. He has been featured on radio shows including NPR’s All Things Considered and The Bob Edwards Show.

Reviews[link]

New York Times Book Review, June 5, 2005, Sarah Ferrell, "Cross Country: A Professor of Religion Investigates Unusual Pilgrimage Sites throughout Rural America," p. 38.

San Diego Union Tribune, May 5, 2005, Richard N. Osting, “Holy Roaming Empire: Author’s ‘Roadside Religion’ Stops Off at Off-beat Spiritual Attractions,” E3-4 (Associate Press review which ran in many papers).

Commonweal, March 8, 2002, William Jordan, "Mysterium tremendum," review of Religion and Its Monsters, p. 23.

Interpretation, April, 2001, Joan E. Cook, review of Esther, p. 188.

Publishers Weekly, November 12, 2001, Jana Riess, starred review of Religion and Its Monsters, p. S16.

References[link]

“Timothy K. Beal,” Contemporary Authors (Thomson Gale, 2006)

External links[link]

• Official site
• Timothy Beal's profile at The Case Western Reserve University