oral traditionnot mean that Native American Indians indulge themselves in the beauty
of nature, because their interests are more practical in the sense that they
are interested in what nature can provide for their subsistence, although
Indians do experience it as a realm of mystery.
In contrast to Native American Indian attitudes, Japanese Shinto and Zen
Buddhism offer an alternative attitude towards nature. In the Shinto religion,
nature is both an awesome power and beauty, and a manifestation of divine
power. This attitude is expressed in a creation myth that recalls heavenly
kami (spirits) dipping their long spears into the depths of the primal waters,
with the mud that drips off their spears forming the islands of Japan. This
early creation of the spirits is an exact replica of the heavenly abode, making
Japan an earthly paradise. Since sacred power can be revealed through
nature, the Japanese islands are also holy, beautiful, and pure.
Within the context of Zen Buddhism, when a person recognizes nature
as what it is it becomes a part of that person. Thus I am in nature and
nature is in me. Thereby, nature does not stand outside of me or opposes
me. Therefore, the genuine Zen master is identified with nature. This
fundamental Zen attitude finds expression in landscape gardens, which
are similar to a three-dimensional painting modeled on Chinese Song
dynasty ink paintings. From a theoretical perspective, everything that
exists possesses some sense of awareness (kokoro), even rocks and trees.
With Zen rock gardens, there is a dry landscape that strips nature bare to
reveal its substance. These rock gardens are intended for meditation. Zen
rock gardens evoke notions associated with rocks in ancient China that
are believed to possess cosmic energy (qi), which animates the rocks and
enables a person to receive beneficial effects by being in their presence.
This Chinese attitude is combined with the Shinto belief that rocks are
inhabited by kami (spirits), and helps form the background for the Zen
attitude toward rock gardens. Overall, the Zen Buddhist attitude toward
nature is less ambivalent than that of Native American Indians.
Further reading: Berthier (2000); Hultkrantz (1981); MacCormack and Strathern
(1980); Suzuki (1959)ORAL TRADITION
This concept refers to the transmission of various types of narratives from one
generation to another by verbal means of transmission and preservation by
memory. Oral traditions are evident in many cultures from ancient Vedic cul-
ture in India and the preservation of revealed hymns, to formative Buddhism,