In a local Japanese-American paper, I saw an ad offering what was termed "Buddhist peripherals."

The phrase refers to the implements and paraphernalia required to set up a Buddhist altar at home or in a temple. However, "peripheral" can mean something of minor or secondary importance. That set me thinking about what is essential and central to Buddhism in contrast to peripherals.

Many think the rituals of Buddhism — its complex symbolism and ornate altars and images — are the center of Buddhism, discounting its teachings.

The essential or central point of Buddhism, however, focuses on the nature of the self: Who and what am I? It analyzes the nature of consciousness, how we see things only from our own perspective. It recognizes that our problems arise from our inveterate egoism and attachment to ourselves and our possessions.

The earliest traditions of Buddhism, which is now known as Theravada from South Asia, and Mahayana and Vajrayana Buddhism from East Asia and Tibet, respectively, all agree that our self-centeredness is the source of our many sufferings and problems within ourselves and between ourselves and others. Buddhist teachings and practices aim at enabling us to find liberation in our present life from the ego-bondage which we carry in many forms: anger, greed, prejudice, hatred, guilt or addictions and many attachments and desires for things.

Peripherals in the advertisement, while not in themselves the essence of Buddhism, are also a means of dramatizing the limitations of the self and our obligations to ancestors, family and community contributing to our lives. The symbols and rituals remind us of our interdependence in society, but also our dependence on nature for sustaining our lives.

Various Buddhist traditions provide means to become more aware of the essential meaning of not only Buddhism, but also our own lives. Meditation is the key teaching and practice. In its many forms it enables the practitioner to become more aware of the interaction of mind and body, the flow of consciousness, sensations and thoughts. Whatever tradition one may employ, the calming of our restless minds gradually brings a measure of freedom and focus to the person. It transforms our relations, which can contribute to life and health.

Theravada Vipassana practice enables us to see more clearly the character of our judgments and thoughts, and opens us to love and compassion which transcend our limited self-boundaries. Zen meditation encourages us to let go of our addiction to conceptual thinking and logic, allowing our actions and relations to become more free and unaffected. Reciting the name of Amida Buddha in the Pure Land teaching offers a sense of oneness with reality, accepting oneself as one is and living with a sense of gratitude to all life.

It is important in any tradition to focus on the essential and keep peripherals in perspective.

The Rev. Alfred Bloom, a Buddhist, is professor emeritus of the religion department at the University of Hawai'i.