This section of my site
is basically where you can find out more on the symbolism and
philosophy behind water... despite the fact that this is an
Anime Shrine. Just because this is an Anime Shrine doesn't
mean we can't have general knowledge, right? [Tokiya: You talk
like you're so big!] [Kriss: What?!] Ahem. Anyway, continuing
with my introduction, many different religions and
philosophers revere water, in a sense, because of our
dependence on it and because of its unique nature. And water
is unique. Water changes from solid to gas, conforms to the
shape of its vessel, is forever changing and yet it is still
water. This is what fascinates me greatly. Plus the fact that
I'm under Cancer in the zodiac and was born in a Water Rat
year ^.^ tee hee. So please read on and hopefully you'll share
my sentiments.
Arthur
Lyon Dahl
Bahai::
Geneva, Switzerland
Water is fundamental in
the rites, language and symbolism of all religions, and the
Bahá'í Faith is no exception. There are Bahá'í laws
concerning water and cleanliness, and many ways that water is
used as a metaphor for spiritual truths. This brief summary of
the Bahá'í perspective on water is based as far as possible
on direct quotations from the Bahá'í Writings.
WATER AS METAPHOR: Many spiritual
concepts and teachings are abstractions that are not easy to
communicate, especially to those who have not experienced
them. Water, with its cleansing and life-giving properties, is
thus frequently used in the Bahá'í scriptures as a metaphor
and symbol, as illustrated in the following examples: "O
YE SEEMING FAIR YET INWARDLY FOUL! Ye are like clear but
bitter water, which to outward seeming is crystal pure but of
which, when tested by the divine Assayer, not a drop is
accepted. Yea, the sun beam falls alike upon the dust and the
mirror, yet differ they in reflection even as doth the star
from the earth: nay, immeasurable is the difference!" (Bahá'u'lláh,
The Hidden Words (Persian) No. 25, page 25)"Man is
like unto a tree. If he be adorned with fruit, he hath been
and will ever be worthy of praise and commendation. Otherwise
a fruitless tree is but fit for fire.... Among [the fruits of
the human tree] are upright character, virtuous deeds and a
goodly utterance.... The Water for these trees is the living
water of the sacred Words uttered by the Beloved of the world.
In one instant are such trees planted and in the next their
branches shall, through the outpourings of the showers of
divine mercy, have reached the skies. A dried-up tree,
however, hath never been nor will be worthy of any
mention." (Bahá'u'lláh, Tablets of Bahá'u'lláh,
page 257)
This symbolism of
water as the Word or Revelation of God occurs frequently in
references such as to those who "...quaffed the pure
water of reunion from this Cup...", to the "crystal
waters of this living Fountain", or to "streams of
fresh and soft-flowing waters have gushed from the rocks
through the sweetness of the words uttered by your Lord."
(Bahá'u'lláh, The Kitáb-i-Aqdas, paragraphs 80, 50,
54) 'Abdu'l-Bahá explains this
symbolism: "Divine nearness is
dependent upon attainment to the knowledge of God, upon
severance from all else save God. It is contingent upon
self-sacrifice and to be found only through forfeiting wealth
and worldly possessions. It is made possible through the
baptism of water and fire revealed in the Gospels. Water
symbolizes the water of life, which is knowledge, and fire is
the fire of the love of God; therefore, man must be baptized
with the water of life, the Holy Spirit and the fire of the
love of the Kingdom." (`Abdu'l-Bahá, Promulgation of
Universal Peace, page 147) He referred to "...this
pure chalice before us, and the Teachings of God, the
utterances of God, are like the water. When the glass or
chalice is absolutely pure and clear, and the water is
perfectly fresh and limpid, then it will confer Life..."
(`Abdu'l-Bahá, in Music (compilation), page 77) "Water
is the cause of life, and when Christ speaks of water, He is
symbolizing that which is the cause of Everlasting Life.
"This
life-giving water of which He speaks is like unto fire, for it
is none other than the Love of God, and this love means life
to our souls." (`Abdu'l-Bahá, Paris Talks, page
82)In conclusion, the following Bahá'í prayer illustrates
how the symbolism of life-giving water lends itself to the
communication of spiritual significance.
I' Ching::
K'an is the symbol for the
energies of water. It is made up of a solid Yang
line flanked by two broken Yin Lines. The solid
line represents Water traveling through a
ravine. Water always flows downwards, never shapes
itself and its surroundings never change its true
nature. It is soft and yielding yet wears away stone.
"Water
accommodates
whatever is in its path
and continues to flow
forward.
It never looses
its direction.
Water is always
ocean-
bound, seeking to
reunite with the whole.
To follow the
way of
water is to return to one's
spiritual essence."
~Lao Tze~
Tarot::
The fluidity of water describes
our emotions. The turbulent sea has inspired many poets; water
is, in fact, the element of the poet. The surface of the
sea can erupt into waves that can be gentle and slow or
unpredictable and life-threatening. Deeper than the surface of
the sea is a quiet calm and a plethora of interesting and
colorful life forms. Water represents the subconscious mind.
Comparing the human m to the sea, the world in the deep waters
is our subconscious, filled with creatures we can only glimpse
briefly. The imagery of the subconscious is linked to the
imagery of the poet with symbols holding deeper meanings that
effect us on an emotional level. The watery womb is nurturing
and life-sustaining. Going 'back to the womb' is a phrase
which implies comfort and security. The womb also reflects the
creative qualities of water. The watery individual is able to
develop a creative project over time. This symbolism of water
is reflected in the Tarot deck suit of Cups.
Thale::
Aristotle defined wisdom as
knowledge of certain principles and causes (Metaph. 982 a2-3).
He commenced his investigation of the wisdom of the
philosophers who preceded him, with Thales, the first
philosopher, and described Thales as the founder of natural
philosophy (Metaph. 983 b21-22). He recorded: 'Thales says
that it is water'. 'it' is the nature, the arche, the
originating principle. For Thales, this nature was a single
material substance, water. Despite the more advanced
terminology which Aristotle and Plato had created, Aristotle
recorded the doctrines of Thales in terms which were available
to Thales in the sixth century B.C. Aristotle made
a definite statement, and presented it with confidence. It was
only when Aristotle attempted to provide the reasons for the
opinions that Thales held, and for the theories that he
proposed, that he sometimes displayed caution.
Thales: Thales of
Miletus (62?-546)
There is considerable agreement that Thales was born in
Miletus in Greek Ionia in the mid 620s B.C. and died in about
546, but even those dates are indefinite. Aristotle, the major
source for Thales's philosophy and science, identified Thales
as the first person to investigate the basic principles, the
question of the originating
substances of matter and, therefore, as the founder of the
school of natural philosophy. Thales was interested in almost
everything, investigating almost all areas of knowledge,
philosophy, history, science, mathematics, engineering,
geography, and politics. He proposed theories to explain many
of the events of nature, the primary substance, the support of
the earth, and the cause of change. Thales was much involved
in the problems of astronomy and provided a number of
explanations of cosmological events which traditionally
involved supernatural entities. His questioning approach to
the understanding of heavenly phenomena was the beginning of
Greek astronomy. Thales's hypotheses were new and bold, and in
freeing phenomena from godly intervention, he paved the way
towards scientific endeavor. He founded the Milesian school of
natural philosophy, developed the scientific method, and
initiated the first western enlightenment. A number of
anecdotes is closely connected to Thales's investigations of
the cosmos. When considered in association with his hypotheses
they take on added meaning and are most enlightening. Thales
was highly esteemed in ancient times, and a letter cited by
Diogenes Laertius, and purporting to be from Anaximenes to
Pythagoras, advised that all our discourse should begin with a
reference to Thales (D.L. II.4).
Go Rin No Sho (Book of Five Rings)
The spirit of the Ni Ten Ichi
school of strategy is based on water; and this Water Book
explains methods of victory as the long sword form of the Ichi
school. Miyamoto Musashi is known as the 'Kensei' or
'sword-saint' of Japan. He is the most renowned Japanese
warrior in existence (Yes, he certainly beats Kenshin Himura).
The Ni Ten Ichi Ryu was a style he created, it involved the
use of two swords - the long sword and short sword. The Book
of Water is a book explaining the use of the long sword in
accordance to 'The Way of Strategy'. The use of the long sword
attacks often involve wide cutting and slashing movements,
much like flowing water. One strike he named 'The Flowing
Water Cut' proceeds as follows:
The 'Flowing Water Cut' is used when you are struggling blade
to blade with the enemy. When he breaks and quickly withdraws
trying to spring with his long sword, expand your body and
spirit and cut him as slowly as possible with your long sword,
following your body like stagnant water. You can cut certainly
if you learn this. You must discern your enemy's grade.
