Buddha constantly wandered through northern India, Bodhidharma through parts of China.
Angya—the wandering of Zen monks to hear interesting teachers and spread Zen—is one of the most important traditions of all the ancient patriarchs, from Buddha to Kodo Sawaki, who also made many of his journeys on foot.
Hiking and pilgrimage are both forms of walking in nature, but they differ in their intention, purpose, and often also in the type of routes. Pilgrimage has a spiritual or religious dimension. It often involves a journey to a sacred site, for example, in many cultures or religions, and is experienced not only physically but also emotionally and spiritually.
Pilgrimage is an ancient ritual; even in the Stone Age (Neolithic), large pilgrimages to distant sanctuaries in North America, the Near East, or Australia are known.
For Example in Australia, the religion of the Indigenous people and hiking are inextricably linked. Every young person learns the routes of the so-called Songlines, which crisscross Australia, by heart, through the songs associated with them. For many Indigenous Australians, walking to specific places that hold spiritual power or significance is similar to pilgrimage. These journeys may include performing ritualized ceremonies or visiting sacred sites.
The practices of Australia’s Indigenous people are deeply rooted in their cultural and spiritual traditions. Walking and pilgrimage are not just physical activities for them, but also ways to preserve their history, spirituality, and respect for the land. This leads to a unique perspective on movement that is enriching both physically and spiritually.
Pilgrimage on foot is common in all major religions; the Camino de Santiago in Christianity, the Hajj in Islam, and the Shikoku Pilgrimage are perhaps the best-known examples.
Monks in Buddhism and Christianity memorized religious texts while walking. Since ancient times, people in all cultures have gone for a walk when they have something important to discuss with someone; in modern coaching, this is called “walk and talk.” Buddha continued to develop the Dharma while walking, not at a desk. For example, the Kesa form was developed during a walk with Ananda.
The purpose of pilgrimage certainly has something to do with the significance of these sacred places, but it is primarily about the act of walking or pilgrimage itself. From a scientific perspective, walking is what humans were physically designed for. We might be surprised to hear this, but from a biomechanical and sports medicine point of view, the mostly sedentary modern Homo economicus still inhabits the body of a hunter-gatherer capable of covering 30-40 kilometers a day or more. Evolution created our bodies this way. Furthermore, long walks in nature soften our rigid psyche. On a pilgrimage, we can experience a natural letting go, similar to Zazen. Through this newly acquired mental flexibility, the influence of nature, and the mind-body practice, astonishing developments and insights can occur.
We at Sanko-an build upon this and cultivate the Zen path of walking, seeing it as an excellent complement to the fundamental practice of Zazen.
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