In three weeks our center is hosting an exhibit from the Maitreya Foundation of a collection of relics of Buddhist masters and venerated teachers. These objects have enjoyed much popularity through the ages and continue to generate the interest of many people today, both the curious and the devoted. Because of this interest level, it may be helpful to learn about how these objects are viewed by Buddhist historical figures, academics and other Buddhist sources. What exactly are these objects and what are we to make of them and the practices surrounding their treatment and veneration? These views range from uncritical acceptance to frank skepticism regarding the source, characteristics and properties of these objects.
The relics, known in Pali as the Sarira, usually refer to bead shaped objects with pearl or crystalline appearance found among the cremated ashes of Buddhist spiritual masters. In the Tibetan language, they are known as Ringsel. Many believe that these objects have special properties, that they embody the spiritual knowledge, or living essence of the being who was cremated. Many think that the spiritual master deliberately leaves these objects for the benefit of those left behind. It is thought that those who come into close proximity with them can obtain blessings or special auspicious vibrations. Many have reported being overcome with inspiring positive emotions of spiritual transformation in the presence of the Sarira. People have reported healings and visions associated to interaction with these relics
The Sarira are usually kept within small glass containers inside decorative urns. The translucence or beauty of the object is supposed to correlate to the spiritual advancement of the master from whom it came. These objects are supposed to change in color or multiply in number with auspicious conditions. One test of the authenticity of the Sarira is to place them in a bowl of water. True Sarira are supposed to float on the surface of the water and congregate in groups as if magnetically attracted.
There are pragmatic explanations for the appearance of these objects. One is that these are simply the bladder or kidney stones of the cremated person. There is also evidence that bone can become crystallized when exposed to high temperatures, as during a cremation. Many of the smaller bones of the foot or hand may provide the raw material for these objects.
The Theosophical Movement in the late nineteenth and early twentieth centuries was the precursor for modern Western Buddhism. An American Theosophist, Paul Carus, is remembered for many things, among them his support for a young Japanese Zen Buddhist scholar, D.T. Suzuki, who was responsible for popularizing Zen in the U.S. Dr. Carus presented a terse view of the relics when an offer of them was made to him to support his work. I quote from his letter to the Sri Lankan monk in response to his offer:
According to my conception of Buddhism, the most sacred relics we have of the Buddha and his saints are the words which they left--the Sutras and all those ideas which can be verified in experience as valuable truths. Words, thoughts and ideas are not material things, they are spiritual…it is not the paper of the book, or the fibres of the manuscript…but the ideas which are conveyed by them. Thus, all the treasures which I regard as holy are spiritual, and not material. The worship of relics, be they bones, hair, teeth, or any other substance of the body of the saint, is a mistake….The soul of Buddha is not in his bones, but in his words, and I regard relic-worship as an incomplete stage of religious development in which devotees have not as yet attained to full philosophical clearness.”
This is a pretty strong, opinionated view. To me, it is redolent with the kind of condescension which we find in many writings of the time regarding a selective acceptance of Eastern religious practices among Westerners. And we still have many in the academic community who would sympathize with this view.
Peter Harvey is professor of Buddhist studies at the University of Sunderland, and one of my teachers. His views are more matter of fact, encompassing of practices in modern Buddhism which recognize a diversity of beliefs and rituals, offered relatively free of judgment. He writes:
In the Theravada tradition, The Buddha, since his death, is beyond contact with the world, and cannot respond to prayer or worship. Nevertheless, something of his power is seen to remain in this world…in the bodily relics....Having been part of the body of an enlightened being, they were considered to have been infused with something of the power-for-goodness of an enlightened mind, and to bring blessings to those who expressed devotion in their vicinity.
The religious heart of a monastery was threefold: a stupa containing relics, ideally of the Buddha or of some acknowledged saint, a Bodhi-tree, a tree like the Buddha gained
awakening under—often growing on a platform, and finally a shrine hall or image house…all monks would have participated alongside the laity in the various devotional practices which are associated with the ‘recollections’ and which are intended to arouse and cultivate religious emotions that are an aspect of ‘calm’ Samatha meditation. Essentially such devotional practices take the form of worship by means of prostrations, circumambulation, and making offerings of flowers, incense, and lamps to relics ‘dhatu’ of the Buddha (p. 67-78).
What of the experiences reported by those exposed to these objects? I have no trouble believing reports of profound experiences as a result of visiting a display of these objects. People have always experienced internal changes when exposed to external stimuli, whether this is a piece of great art, hearing a great symphony or opera, or being in the presence of a revered teacher or healer.
The interaction which goes on during these experiences is complicated to say the least. That an object like the Sarira can evoke strong emotional responses should be no surprise. From a cold clinical perspective, we know that exposure to certain stimuli or experiences can trigger the release of powerful hormonal substances within the body which can radically affect our emotions, thinking, and even have healing effects. The release of endorphins can flood the consciousness with profound senses of joy, elation and bliss. These same endorphins in the form of nitric oxide, anandamide, and serotonin are routinely produced by intense meditative states and possess strong healing properties when released within the body.
I approach the arrival of this exhibit and our hosting of it with openness and curiosity. I plan to be an active volunteer for this event, as I hope many of you will as well. I have often been intrigued by discussion about the quality of faith, or trustful confidence, surrounding Buddhist views and practices. People who have faith in the truth of the Buddhist path can find much useful in the experience of the Relics exhibit. Some may benefit more than others for any of a number of reasons. As I was thinking about this topic, I found this quote from the Dhammapada. I think it speaks to the general importance of faith to the practice of the Buddhist path, which encompasses a wide scope of individual beliefs and practices. I think its helpful to consider in the context of this coming event and all that it entails. It goes like this:
Happy is the arising of Buddhas;
Happy is the teaching of the true Dharma;
Happy is the harmony of the Sangha;
Happy is the practice of those in harmony.
The merit of worshipping those worthy of worship,
Be they Buddhas or disciples.
Who have transcended their obsessive thinking,
Passed beyond sorrow and grief.
Gone to peace,
And who have nothing to fear.
Can never be calculated by any estimation.
-- John Corbaley, M.S., M.A.
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