Buddhist Animism

[cm das]

We're all familiar with critiques of animistic elements in Thai religion as "un-Buddhist". Lately though I've been pondering how Buddhism and animism can not just co-exist (e.g. one is spiritual, the other magically mundane) but how they might actually harmonize with each other. My thinking on this was spurred by a close encounter with a venomous snake on my land in Chiang Dao. I recently wrote a blog post that's an exploration/defense of this idea of Buddhist animism. Below are some key excerpts. The whole article can be found at http://tripleharmony.com/2011/05/25/the-accidental-animist/

I'd love to hear any comments, questions or critiques.

"Animism generally gets a bad rap among those who hold to “higher” religious beliefs. It’s seen as a primitive, simple form of religion, where immaterial beings like supernatural personalities inhabit the world and exercise their powers according to whimsy, or in response to the deeds, good or bad, of people that come onto their turf.

It’s this kind of mundane & superstitious quid pro quo that draws criticism. People look at Thai religion, with all its amulets, tattoos, exorcisms and blessings, and say “That’s not Buddhism.” And to that extent, it’s not. But could something deeper and more subtle also be going on, cloaked in animist plumage? Is it possible to consider nature’s “spirits” as something other than fickle fairies, at turns either friendly or frightful? I think so.

My experience with the blue krait, along with a couple of similar encounters, has led me deeper into the notion of honoring the spirits. I considered: what is the root meaning of ‘spirit’ but ‘breath’, and what is breath but that which animates? And animation occurs by the constant exchange of elements between our bodies and the environments around us. So then, we can think of the spirit of a place as its breath, as its dynamic expression of life, all life that flourishes there. In this sense, the snake was indeed an emissary of the local spirit, and seeing it that way carries neither dumb superstition nor the cold objectivity of scientific materialism but rather a deep, meaningful sense of connection and appreciation. And the blue krait was more than that – it was a reminder that even small parts of the environment can hold great power over us, even the power of life and death. So by honoring the snake, or even the spirit of the land in the abstract, we can step outside ourselves and acknowledge the greater interconnectedness of which we are but one part. We can humble ourselves, not like a fearful servant before a capricious master, but with an attitude of compassion, gratitude and wonder in the face of the world’s creative, dynamic, organic and holistic evolution. These realizations – of interdependence, of the limits of a fixed notion of “self”, of humility, of the dynamic nature of existence – all fit with the Buddhist teachings quite well. So animism need not be a branch of alien superstition grafted onto a Buddhist trunk. With the right attitude, active respect for the spirit of life around you can be a means towards cultivating the qualities that are at the very heart of Buddhist practice.

There’s an old Buddhist line that says “Intention is karma.” Honestly, I think in many cases that is too simplistic but here it’s instructive. Two people approach a spirit house with offerings of candles, incense, flowers and food. One prays fervently for success in love and business. Another expresses his awareness of and kinship with all life in that place, whether subtle or gross. He sees this offering as another chance to cultivate the heavenly qualities of compassion, loving-kindness, sympathetic joy and equanimity. The karma of the first surely keeps him tied to the world and its tormenting cycles of desire & suffering. The karma of the second points embodies that supposed contradiction – Buddhist animism – and points towards coolness, peace and awakening. It’s in this sense that I guess I can call myself a newfound animist, an accidental animist, and I’m sure I’m not alone in taking this approach. So next time you see someone making offerings to the spirits, think twice before you leap to accusations of superstition. There may be something else going on."

[canuckamuck]

I assume your definition of animism is nearly identical to your definition of Buddhism. What about all the good luck charms, the curses, the cures, the fortune telling, or sacrifices. Where does this fit in your definition.

[sabaijai]

For Thais who practice animism, Brahmanism and Buddhism as an integrated system, there's no contradiction, rather layers of meaning and purpose. Each has its place within traditional Thai beliefs. Someone whose mindset is in the system wouldn't dream of practising one without the other two.

[Gladiator]

I am not sure as to relevant this is to this topic - but here goes...

I personally have an open mind. I follow Buddhist Philosophy as a code to living, But I am not sure as to what many Buddhists would make of the following:

A few years ago my Mum, in the natural course of events, passed on at 82 years - good innings as some would say. Naturally the family mourned. A short while after her passing a beautiful butterfly came into the garden of the house in which I was then living and settled on my hand. I then thought that the butterfly may have settled on my hand and was drinking my persiration salts. Perhaps. But this continued day in and day out until the mourning time had concluded - then the butterfly left and did not return.

Time passed. We moved to a new house and took Cassie, the family dog of 15 years with us. For those of you who may be animal or dog lovers - Cassie was more than a dog. She was a true family member and was confused to some extent if she was a dog or human... or what. Thankfully her passing was brief and relatively pain free.

After she left a small black and white bird visited the house several times each day. I later found out that this bird in Thailand is called a Magpie Robin. This particular bird was very distinguishable because of a previous broken wing. Initially the bird used to sit on the back of the pick-up truck. Cassie was always a grand traveller and used to love to go out in the back of the truck. Over and above that his bird use to visit my house very day - hop into the room and sit in one of Cassie's food/water bowels and sleeping mat and then hop out of thedoor on the other side of the house. Not just once but many times. This happened right up until we finally interred Cassie's ashes/bones down at the river. Then the bird left and has not returned.

Draw your own cnclusions but mine is that it is possible for loved oned departed to 'hitch a ride' with a living animals to come back and visit for a brief while before they go on to their next life, to visit and say hello and see if we are alright.

Sorry if I sound strange.

[Brucenkhamen]

http://tripleharmony...dental-animist/

What's a dental animist? Someone who worships the spirits inside teeth?

I guess that makes a transcendental animist a transexual who worships the spirits inside teeth.

Seriously though the online dictionary defines Animism as "The belief that natural objects such as rivers and rocks possess a soul or spirit. Anima is the Latin word for “soul” or “spirit.”"

As Buddhism questions the assumption that humans have a soul or spirit it would hardly seem compatible with a belief system based on the assumption that natural objects have a soul or spirit.

[cm das]

I assume your definition of animism is nearly identical to your definition of Buddhism. What about all the good luck charms, the curses, the cures, the fortune telling, or sacrifices. Where does this fit in your definition.

Fair enough raising the question of definition, but if my definitions were nearly identical then harmonizing the two wouldn't be anything to write about, would it?. So for the sake of argument let's say I define animism as the belief in and reverence of spirits in the natural world, and Buddhism as a path towards the end of suffering which involves "waking up" to the true, conditioned, impermanent nature of existence/experience. Hardly the same. Animistic practices and beliefs may involve charms, curses, etc. as you mention but don't necessarily do so, as I discuss in the full article.

[cm das]

For Thais who practice animism, Brahmanism and Buddhism as an integrated system, there's no contradiction, rather layers of meaning and purpose. Each has its place within traditional Thai beliefs. Someone whose mindset is in the system wouldn't dream of practising one without the other two.

Certainly I agree that for many Thais there is no problem with holding animist and Buddhist views concurrently. It is more the western critique of "corrupted" Buddhism that I was addressing. Still though, just because a person holds two sets of views doesn't mean that they are logically consistent or compatible. And then there are Thai Buddhist reformers, Buddhadasa being one of the best known, who themselves criticize the very integration you describe (at least in terms of its effect on Buddhist thought and practice). What interests me is trying to view elements of animism as being on the very same layer of meaning and purpose as Buddhism, in a way that is consistent with Buddhist teachings on suffering, dependent origination, impermanence, etc.

[cm das]

http://tripleharmony...dental-animist/

What's a dental animist? Someone who worships the spirits inside teeth?

I guess that makes a transcendental animist a transexual who worships the spirits inside teeth.

Seriously though the online dictionary defines Animism as "The belief that natural objects such as rivers and rocks possess a soul or spirit. Anima is the Latin word for “soul” or “spirit.”"

As Buddhism questions the assumption that humans have a soul or spirit it would hardly seem compatible with a belief system based on the assumption that natural objects have a soul or spirit.

Dude, where does sex come into it? A transcendental animist is clearly a spirit worshipper who has gone beyond the need to chew.

Sure, "soul" sounds incompatible with the Buddhist idea of anatta (no meditating to James Brown, then). But anima can also be considered as the enlivening or anima-ting principle and spirit at root means breath, as in respiration, not something more like "ghost". This is more the sense that I'm getting at.

Anyway, thanks for the replies so far.

Edited June 29, 2011 by cm das

[kirk0233]

There are two types of spirit houses in Thailand. One in which an angel protects you and your house and another where your dead ancestors protect you. I suppose both require food. Although when my wife provides food to a spirit house she says she is giving food to Biddha. What is your reconciliation of the spirits of dead ancestors and angels with Buddhism. I don't see a contradiction with Buddhism and the notion of spirits of animals since Buddha himself was once a deer. Scientifically it could be said we all become dust at death and our atoms are recombined in a sort of scientific reincarnation. Our atoms become part of corn, animals, people etc. We are currently the possessors of atoms that are 5 billion years old. In this sense inanimate objects are potential spirits. I see no problem with science and Buddhist thought of reincarnation from this perspective although reaching nirvana would be impossible i suppose with a scientific view. However, the problem remains, dead ancestors and angels protecting you that need an offering of food. Seems illogical from both a Buddhist and scientific standpoint. Kindly give me your thoughts.

[canuckamuck]

I assume your definition of animism is nearly identical to your definition of Buddhism. What about all the good luck charms, the curses, the cures, the fortune telling, or sacrifices. Where does this fit in your definition.

Fair enough raising the question of definition, but if my definitions were nearly identical then harmonizing the two wouldn't be anything to write about, would it?. So for the sake of argument let's say I define animism as the belief in and reverence of spirits in the natural world, and Buddhism as a path towards the end of suffering which involves "waking up" to the true, conditioned, impermanent nature of existence/experience. Hardly the same. Animistic practices and beliefs may involve charms, curses, etc. as you mention but don't necessarily do so, as I discuss in the full article.

Well then I have to agree with you that the two are compatible; in the sense that in both systems, practice is mainly self directed/compiled, and there is no doctrinal definition of either. One man's animism may be another man's Buddhism but it is also true that the two can be poles apart.

[rockyysdt]

In Buddhist cosmology there are 31 realms including 10 spiritual ones.

If realms exist they needn't be places but states.

Perhaps encounters with spirits occur when the human realm intersects or comes into contact with a spiritual realm.

On the other hand there are many who subscribe to the Buddhas teachings of "anatta" (nothing inside such as spirit, soul, ego, I, self).

That the ten spiritual realms are actually mind states, not places where souls or spirits exist, and that death followed by re birth is actually a split second cycle.

An object comes into contact with eye,ear,nose,skin,tongue, and/or mind.

This contact sets off the birth of an incidence of consciousness which is perceived as self.

The brain associates this contact with a memory to identify the object.

A pleasant, unpleasant or neutral feeling is then experienced by the perception of self.

The identification of self may then act in response.

This will then be registered in memory before the consciousness dissipates or leaves the body (dies).

This is then followed by another split second contact, either mental, brought about by the previous cycle or physical brought about by a new sensory contact.

Thus the cycle of birth, death, & re birth.

The great Ajahn Buddhadasa studied the Buddhas teachings and came to the conclusion that the cycle of birth to death followed by re birth occurs in the minute part of a split second and a human has countless numbers of deaths/re births in their lifetime.

Ajahn Buddhadasa concluded that re birth didn't mean to come back into another life as the self which we experience is illusion (not real) as there is no spirit, soul, ego, I, or self inside (anatta).

If there is enlightenment and nibhanna, that these are states, not places, and this lifetime is the place and time to aim for them.

So you see, one can cling to the notion of spirits, good luck, and many lives which Ajahn Buddhadasa suggests is clinging to ego, or have a red hot go at practicing what the Buddha taught and find out here and now what he has to offer.

Perhaps clinging to the notion of spirits, many lives, and a second chance takes the momentum off your practice with a mindset that you'll be offered another crack at it at a later time, place, world.

Isn't this similar to Christianity in which you must have total faith and will only know after you die.

A big risk.

Practicing for enlightenment in this life is the only sure way to maximise your chances of becoming enlightened.

Animism, like Christianity doesn't require effort, as it is all about belief.

Edited June 30, 2011 by rockyysdt

[ekayana]

Hello,

Having come to Thailand with the intention of learning about/practicing 'Buddhism', I was initially surprised to see so much superstition and superficiality going on. I'm now beginning to realise, that for some, the practice of honouring local 'spirits' of nature/deities inhabiting trees etc. can, as you said, be quite compatible with the teachings of the Buddha. Ofcourse, in many cases it is clear that the devas are implored to grant wishes/aid their supplicants but I recognise too that there are those who are making the offerings out of respect and appreciation of nature. They understand the interconnectedness between all things and they see the humble offering both as a salutation to the inhabitants of the spiritual realms aswell as an ornament for the heart; it is an act of lifting the mind/heart, therby cultivating a sense of joy within oneself through the practice of generosity.

These days, whilst keeping the Buddha, Dhamma, Sangha as my Refuge and guide, I also occasionally give a nod in the direction of those inhabitants of the spiritual world with a fervent wish for their well-being.

:-)

[rockyysdt]

Hi E.

Your avatar has quite a beauty about it.

There is a truth about what you say.

Sadly I experienced both sides on my last trip to this country.

I witnessed the envelopes stuffed with notes and placed into the alms bowl from poor.

This has a number of consequences.

It detracts from effort as practice the way the Buddha taught is the real way.

Perpetuation of ignorance.

Malpractice can destroy the faith of the many.

Hello,

Having come to Thailand with the intention of learning about/practicing 'Buddhism', I was initially surprised to see so much superstition and superficiality going on. I'm now beginning to realise, that for some, the practice of honouring local 'spirits' of nature/deities inhabiting trees etc. can, as you said, be quite compatible with the teachings of the Buddha. Ofcourse, in many cases it is clear that the devas are implored to grant wishes/aid their supplicants but I recognise too that there are those who are making the offerings out of respect and appreciation of nature. They understand the interconnectedness between all things and they see the humble offering both as a salutation to the inhabitants of the spiritual realms aswell as an ornament for the heart; it is an act of lifting the mind/heart, therby cultivating a sense of joy within oneself through the practice of generosity.

These days, whilst keeping the Buddha, Dhamma, Sangha as my Refuge and guide, I also occasionally give a nod in the direction of those inhabitants of the spiritual world with a fervent wish for their well-being.

:-)

Edited June 30, 2011 by rockyysdt

[sabaijai]

http://tripleharmony...dental-animist/

What's a dental animist? Someone who worships the spirits inside teeth?

I guess that makes a transcendental animist a transexual who worships the spirits inside teeth.

Seriously though the online dictionary defines Animism as "The belief that natural objects such as rivers and rocks possess a soul or spirit. Anima is the Latin word for “soul” or “spirit.”"

As Buddhism questions the assumption that humans have a soul or spirit it would hardly seem compatible with a belief system based on the assumption that natural objects have a soul or spirit.

From an academic or philosophical perspective, no.

And yet from within the system, ie from a hermeneutic perspective, it is.

"The test of a first-rate intelligence is the ability to hold two opposing ideas in mind at the same time and still retain the ability to function." -- F Scott Fitzgerald

[cm das]

I assume your definition of animism is nearly identical to your definition of Buddhism. What about all the good luck charms, the curses, the cures, the fortune telling, or sacrifices. Where does this fit in your definition.

Fair enough raising the question of definition, but if my definitions were nearly identical then harmonizing the two wouldn't be anything to write about, would it?. So for the sake of argument let's say I define animism as the belief in and reverence of spirits in the natural world, and Buddhism as a path towards the end of suffering which involves "waking up" to the true, conditioned, impermanent nature of existence/experience. Hardly the same. Animistic practices and beliefs may involve charms, curses, etc. as you mention but don't necessarily do so, as I discuss in the full article.

Well then I have to agree with you that the two are compatible; in the sense that in both systems, practice is mainly self directed/compiled, and there is no doctrinal definition of either. One man's animism may be another man's Buddhism but it is also true that the two can be poles apart.

Who said anything about "self directed"? I think maybe you're assuming again.

[Xangsamhua]

I am not sure as to relevant this is to this topic - but here goes...

I personally have an open mind. I follow Buddhist Philosophy as a code to living, But I am not sure as to what many Buddhists would make of the following:

A few years ago my Mum, in the natural course of events, passed on at 82 years - good innings as some would say. Naturally the family mourned. A short while after her passing a beautiful butterfly came into the garden of the house in which I was then living and settled on my hand. I then thought that the butterfly may have settled on my hand and was drinking my persiration salts. Perhaps. But this continued day in and day out until the mourning time had concluded - then the butterfly left and did not return.

Time passed. We moved to a new house and took Cassie, the family dog of 15 years with us. For those of you who may be animal or dog lovers - Cassie was more than a dog. She was a true family member and was confused to some extent if she was a dog or human... or what. Thankfully her passing was brief and relatively pain free.

After she left a small black and white bird visited the house several times each day. I later found out that this bird in Thailand is called a Magpie Robin. This particular bird was very distinguishable because of a previous broken wing. Initially the bird used to sit on the back of the pick-up truck. Cassie was always a grand traveller and used to love to go out in the back of the truck. Over and above that his bird use to visit my house very day - hop into the room and sit in one of Cassie's food/water bowels and sleeping mat and then hop out of thedoor on the other side of the house. Not just once but many times. This happened right up until we finally interred Cassie's ashes/bones down at the river. Then the bird left and has not returned.

Draw your own cnclusions but mine is that it is possible for loved oned departed to 'hitch a ride' with a living animals to come back and visit for a brief while before they go on to their next life, to visit and say hello and see if we are alright.

Sorry if I sound strange.

Interesting cases. There certainly seems to be more going on than we can fit into our systems.

There are more things in heaven and earth, Horatio,

Than are dreamt of in your philosophy.

(Hamlet, Act I, scene V)

[canuckamuck]

Well then I have to agree with you that the two are compatible; in the sense that in both systems, practice is mainly self directed/compiled, and there is no doctrinal definition of either. One man's animism may be another man's Buddhism but it is also true that the two can be poles apart.

Who said anything about "self directed"? I think maybe you're assuming again.

When I read it again it is quite funny, 'self' directed Buddhism, classic oxymoron.

But to clear up my point, Is it not the task of the adherent to determine his path? Is it not possible to choose basically any direction or teaching and still be Buddhist?

[Trembly]

What train of thought leads people to think that Buddhism is mutually exclusive to the acknowledgement of and/or treaty with consciousnesses and forces-of-nature in the 4th dimension / astral ("paganism" or "animism" for short) ?

Edited June 30, 2011 by Trembly