Sacred Geometry
Joseph Christopherson History & Theory (ARCO109)
Contents 1. Introduction 2. Place in the Cosmos 3. Are You Experienced? 4. Symbolism 5. Conclusion 6. Bibliography
1|Introduction
Introduction In this discussion I will compare and contrast the Mahayana Buddhist monument of Borobudur and the temple city of Angkor Wat. I will discuss in depth the purpose and meaning of the two structures by analysing: • Location: geographical and cosmological and environment: habitat, population and the landmark significance of the two sites. Whilst discussing the location of the sites I will contrast the environments in which they are placed and discuss the meaning and significance of this and analyse areas such as the natural habitat, population and the landmark significance of the two sites. 3
1|Introduction
•
Experience the structures have emotionally and spiritually. By comparing the influence of natural and divine forms such as story telling through bas-relief carvings and the solar alignment, I will show how just visiting the structures themselves is a spiritual experience.
• Symbolic nature of the two sites and what this signifies. I will show how the two structures symbolise the cosmos, through religion and design such as shapes and forms influenced by nature and how they represent these beliefs, such as symbolising the mythical mount Meru and sacred divinities of Buddha.
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2|Place In The Cosmos
Place in the Cosmos Borobudur is located 20km from the nearest town, Magelang in central Java, Indonesia. It was built in the 8th century by the sailandra dynasty and is the largest Buddhist monument in the world. The site is surrounded by a fruitful and uninhabited area between twin volcanoes Sindoro-Sumbing and Merbabu-Merapi 1. Angkor Wat was built for king Suryavarman II 2 and located 5 km north of the current capital city, Siem Reap. However, at the time of its construction in the early 12th century it was built a short distance south1
[online] http://www.Lombokmarine.com
2
[online] http://www.autoriteapsara.org
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2|Place in the Cosmos
east of the capital city, Baphoun. Its title then was Preah Pisnulok. The location of the two sites reflects the meaning and purpose of the structures. Borobudur was built as a place for Buddhist pilgrimage; this is one of the reasons why it is located in an environment that has a strong spiritual significance and a harmonious atmosphere. The sound of the wildlife and the colour of nature bring the Buddhist pilgrims to a place close to a world that a greater power has brought to them. On the other hand, Angkor Wat was built in a rural city environment, conventional theories suggest that the placement of Angkor Wat was chosen because of its stategic military position and agricultural potential. However, some scholars believe the geographical locationof the Angkor complex and the arrangement of its temples was based upon a planet- spanning sacred geography from archaic times3.
3
[online] http//;www.sacredsites.com
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Fig.1 [online] http:// www.videocopilot.net [04.3.2009] [online] http:// www.dtracorp.com [2004] [online] http:// en.wikipedia.org [05.02.2007]
2|Place in the Cosmos
Angkor Wat was built in the area of Baphoun as a religious site dedicated to the Hindu god Vishnu. ‘Vishnu is seen to be the preserver of the universe and is considered to be the greatest among the other hindu gods, Brahma and Shiva. It is also thought that Vishnu has appeared in human form many times in the past to preserve human kind from natural disasters and tyranny. Some believe that he has been reincarnated as Buddha, the founder of Buddhism.’ 4 The grounds are enclosed by a lateral wall that people will pass through at the sandstone entrance pavilions. The main entrance to the complex is located on the west side and is marked by a causeway. Once inside the temple the patterned reliefs tell of great stories and battles following an (unorthodox) anti-clockwise route. Unlike most temples built in a similar era it is orientated to the west rather than the east, this has caused debate as to the reason for the building. Most believe that it was a funerary as some of the Hindu rituals such as Brahaminic funerals occur in a reversed order. This was supported when Charles Higham found a funerey jar in the main tower 5. However, this has been criticized as a huge expenditure of energy and time for a single 4
[online] http://www.bbc.co.uk
5
Higham Charles, The Civilization of Angkor, University of California Press, Los Angeles 2004, p. 118.
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2|Place in the Cosmos
person. Some believe that the orientation is more related to Vishnu as he was associated with the west. The placement of the compound is precisely aligned along the north-south axis, while the east-west axis has been deliberatly diverted 0.75 degrees 6. This was determined by previously existing structures and the main axis of the town, perpendicular to that of the temple, which merged with the western edge of the 200meter-wide moat. There is also a causeway on the east which was never finished that allows visitors to cross the moat 7 as shown in fig.2. As you can see from the photograph the plan view has clearly been a factor when designing the structure. This is a way of showing their appreciation to the gods that they believe existed above them. It appears that the purpose of Angkor Wat and Borobudur was to architecturally mirror the heavens in order to assist on the harmonization of the earth and the stars. It is also apparent from the satellite view of Borobudur. (fig.3) that the shape of the structure is similar to that of a Mandala, one of the most symbolic figures in Buddhism. 8 6
[online] http://www.sacredsites.com
7
Ooi keat Gin, Southeast Asia: A historical encyclopaedia from Angkor Wat to East Timol, Santo Barbara, 2004, p.152 8
[online] http://www.ancientbabylontour.com
9
Fig.2
Annellise, H.[online] http://upload.wikimedia.org [26.11.07]
3|Place in the Cosmos
During the restoration that was undertaken at Borobudur in the early 1900’s, it was discovered that two other Buddhist temples in the region Pawon and Mendut, are lined up in such a way that they create one straight line 9 (fig.3b). It might be accidental, but the temples' alignment is in conjunction with a native folk tale that a long time ago, there was a brick-paved road from Borobudur to Mendut with walls on both sides. The three temples (Borobudur–Pawon–Mendut) have similar architecture and ornamentation derived from the same time period. This suggests that there must be some ritual relationship between the three temples, in order to have formed a sacred unity, although the exact ritual process is yet unknown 10.
Johannes Krom Nicolaas, Barabuḍur, archaeological description, AMS Press, 1983 9
10
Moens J. L., Barabudur, mandut and pawon and their mutual relationship, Batavia, 1951, p.13
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3|Place in the Cosmos
fig.3a 11
fig.3b 12
11
[online] http://maps.google.co.uk/maps [2009]
12
[online] http://upload.wikimedia.org [29.11.2007]
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3|Are You Experienced?
Are You Experienced? “The temples at Angkor Wat were places not for the worship of the kings but rather for the worship of god. Precisely aligned with the stars, constructed as vast three dimensional yantras and adorned with stunningly beautiful religious art, the Angkor temples were instruments for assisting humans in their realization of the divine. Consisting of an enormous temple symbolizing the mythic Mt. Meru, its five inter-nested rectangular walls and moats represent chains of mountains and the cosmic ocean. The short dimensions of the vast compound are precisely aligned along a north-south axis, while the east-west axis has been deliberately diverted 0.75 degrees south of east and north of west, seemingly in order to give observers a
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3|Are You Experienced?
three day anticipation of the spring equinox.” 13 Both Angkor Wat and Borobudur have bas-relief carvings that integrate within the sites. At Angkor Wat these appear to be for the purpose of informing future generations of the deeds of their ancestors and the might of their rulers as well as for spiritual enlightenment, whereas, the purpose of Borobudur appears to be exclusively for the worship of Buddha and a lesson in attaining inner peace through Buddhism. Angkor Wat’s extensive decorations bear a series of large-scale scenes mainly depicting episodes from the Hindu epics the Ramayana and the Mahabharata. Higham has called these, "the greatest known linear arrangement of stone carving" 14. The southern gallery shows the only historical scenes, a procession of Suryavarman II, then the 32 hells and 37 heavens of Hindu mythology. On the eastern gallery is one of the most celebrated scenes “The Churning of the Sea of Milk” (fig.4), showing 92 asuras and 88 devas using the serpent Vasuki to churn the sea under Vishnu's direction.
13
Buckley Michael, Vietnam, Cambodia and Laos handbook, Moon Publications, 1999 14
Higham Charles, Early Cultures of Mainland Southeast Asia, River Books, 2002, p. 318.
14
3|Are You Experienced?
fig.4
[online] Alexander M, en.wikipedia.org [24.05.05]
15
3|Are You Experienced?
This story represents the spiritual endeavour of a person to achieve self-realisation through concentration of mind and a withdrawal of senses. This compares to the purpose of the Borobudur bas relief’s; that is to assist the pilgrim along the path of enlightenment. The bas-reliefs on the site at Borobudur depict four elements of Buddhism 1.) The law of karma (Karmavibhangga) 2.) The birth of Buddha (Lalitavistara) 3.) Prince Siddhartha story (Jataka) and other legendary persons (Avadana) 4.) Sudhana's search for the Ultimate Truth (Gandavyuha) Borobudur contains approximately 2,670 individual bas reliefs (1,460 narrative and 1,212 decorative panels), which cover the façades and balustrades. The total relief surface is 2,500 square meters (26,909.8 sq ft) and they are distributed at the hidden foot (Kāmadhātu) and the five square platforms in the body (Rupadhatu)15. The reliefs also depict images of the Sailendrain dynasty; the image shown in fig.5 shows the palace scene of the King and Queen accompanied by their subjects. Borobudur provided a place where Buddhists could 15
Soekmono R., Chandi Borobudur: a monument of mankind, Unesco Press, 1976, p. 20
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3|Are You Experienced?
physically and spiritually pass through the ten stages of development that would transform them into enlightened bodhisattvas 16. To see all the panels in the correct order means walking around the stupa ten times in a clockwise direction, the total distance travelled to see all the panels is over 5km. The walkways are just 2m wide and the walls of the lower galleries close one off from the outside world, bringing attention to the carved panels and also secludes one from seeing the surrounding countryside, having spent so much time “closed in” and focussed on the panels the next three levels seem quite a contrast 17. One of the most fascinating sites from Borobudur is said to be the sunrise “With the sounds of distant roosters crowing to announce the crack of dawn, dotted with occasional barking of dogs; the horizon changed its colour from orange to yellow to pink and then blue, while the valley perpetually shrouded in the mystic morning fog, the Borobudur sunrise was a perfect symphony of sound and sight.” 18. 16
[online]http://www.buddhamind.info
17
Miksic John, Borobudur: Golden Tales of the Buddhas, Tuttle Publishing, 1996, p.39
18
[online] http://www.igougo.com [03.02.2006]
17
Fig.5
18
[online] Gunkarta A, http://upload.wikimedia.org [20.04.08]
4|Symbolism
Symbolism Borobudur and Angkor Wat are two different types of structures. Borobudur is built as a single large stupa with no internal structure. Stupas are seen to be the most sacred symbol of enlightenment, they date back to as early as the 1st century BC and are also architectural descendents of the burial mound, they are hemisphere shaped and made from brick and plaster. They would be used to enshrine a relic of the Buddha; it serves as a sacred centre around which ritual occurs in an open-air setting 19. The shape of a stupa comes from the sacred figure of Buddha himself (fig.5). It is suggested that in its ideal form the human frame conforms to geometric proportions and that the measurements of the human frame are tied with those of nature and the universe 20.
19
[online] http://www.historyworld.net
20
Unwin Simon, Analysing Architecture, Routledge, 2007 p.139
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4|Symbolism
fig.5 21
21
BeĂŠr Robert, The encyclopaedia of Tibetan symbols and motifs, Serindia Publications, 2004, p.132
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4|Symbolism
When viewed from above the monument takes the form of a giant Buddhist Mandala, simultaneously representing the Buddhist cosmology and the nature of the mind 22. Some have suggested that the site was originally intended to be submersed in water. W.O.J. Nieuwenkamp, developed a theory that the Kedu Plain was once a lake and Borobudur initially represented a lotus flower floating on the lake 23. However, his theory was contested by many archaeologists because the natural environment surrounding the monument is dry land 24. Geologists, on the other hand, support Nieuwenkamp's view, pointing out clay sediments found near the site. A study of stratigraphy, sediment and pollen samples conducted in 2000 also supports the existence of a paleolake environment near Borobudur 25.
22
Wayman Alex, Barabudu History and Significance of a Buddhist Monument, Asian Humanities Press, 1981 23
de Casparis J.G., The Dual Nature of Barabudur, G贸mez and Woodward, 1981, p.70 and 83 24
van Bemmelen R.W., The geology of Indonesia, general geology of Indonesia and adjacent archipelago, vol 1A, The Hague, Government Printing Office, 2004 25
Wiseman James, Farouk El-Baz, Remote sensing in archaeology, Springer, 2007, p.101
21
4|Symbolism
However, the Angkor complex today is the surviving remains of a grand religious, social and administrative metropolis and at the time of its build the site was seen as a representation of Mount Meru, which in Hindu belief is seen to be the home of the gods. The central arrangement of towers, one in each corner and a central tower creates a quincunx of towers (fig.6) which symbolises the five peaks of the mountain and the walls and moat which symbolise the surrounding mountain ranges and ocean 26. fig.6 27
26
Freeman Michael, Jacques Claude, Ancient Angkor, River Books, 2009 p.48 27
Alexander Mark, “Plan of Angkor�, [online] http://en.wikipedia.org [26.05.2007]
22
4|Symbolism
fig.7 28 As shown in the image above (fig.7) Borobudur can be split into three parts the head, body and foot each symbolise a different division of the Buddhist universe. The lower level (foot) represents the “kamadhatu”, the Sphere of Desire, in which the human spirit is still chained to greed. Above (body) lies the “rupadhatu”, the Sphere of Form, in which the human spirit has succeeded in liberating itself from greed, but in which it 28
[online] http://upload.wikimedia.org [2007]
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4|Symbolism
is still unable to transcend into the phenomenal world. Along the upper three circular platforms there are 72 small stupas each contain a statue of Buddha, they symbolise “Arupadhatu�, the sphere of the formlessness, in which the liberated human spirit has left all earthly consideration behind 29. The main stupa at the centre of the monument itself is empty, symbolising complete perfection of enlightenment 30.
29
Deddy Hendarto S, ST at Saturday, May 24, 2008
30
[online] http://en.wikipedia.org
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5|Conclusion
Conclusion Angkor Wat and Borobudur are seen to be significant wonders of the man made world. It is noticeable the effect that religious beliefs have had on the sites. Given their (relatively) recent discovery, it is interesting to note that while Angkor Wat receives hundreds of thousands of visitors each year, the initial purpose of the structure is lost. As opposed to Borobudur, this through the design and layout of the structure and its chosen location fulfils the main objective that it was originally intended for today; to serve as a Buddhist pilgrimage site to enlightenment. Other buildings that formed part of the Angkor complex – palaces, public buildings and houses that were built of wood are long since decayed and gone. 25
5|Conclusion
Both the sites have clearly been influenced by natural forms and this has been expressed through artist impressions on bas reliefs carvings or the structures themselves. The Khmer and Sailendra architects have clearly taken into account the factor of human experience, in the words of Dalai Lama describing his experience at Borobudur, “the main meaning is for oneself to enter into the Mandala and extract an essence in the sense of receiving blessing. It is a place of gaining magnificence.� Whatever else their forms might have meant to those who built them; they stand as emblems of titanic human achievement, intellectual as well as physical, expressed through geometry. 31
31
Unwin Simon, Analysing Architecture, Routledge, 2007, p.157
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6|Bibliography
Bibliography http://www.ancientbabylontour.com http://www.buddhamind.info Buckley Michael, Vietnam, Cambodia and Laos handbook, Moon Publications, 1996 de Casparis J.G., The Dual Nature of Barabudur, G贸mez and Woodward, 1981 http://en.wikipedia.org Freeman Michael, Jacques Claude, Ancient Angkor, River Books, 2009 Higham Charles, Early Cultures of Mainland Southeast Asia, River Books, 2002 Higham Charles, The Civilization of Angkor, University of California Press, 2004 http://www.historyworld.net http://www.igougo.com http://maps.google.co.uk/maps Miksic John, Borobudur: Golden Tales of the Buddhas, Tuttle Publishing, 1996 Ooi keat Gin, Southeast Asia: A historical encyclopaedia from Angkor Wat to East Timol, Santo Barbara, 2004
6|Bibliography
Soekmono R., Chandi Borobudur: a monument of mankind, Unesco Press, 1976 http://www.sacredsites.com http://upload.wikimedia.org Unwin Simon, Analysing architecture, Routledge, 2007 van Bemmelen R.W., The geology of Indonesia, general geology of Indonesia and adjacent archipelago, vol 1A, The Hague, Government Printing Office, 2004 Wayman Alex, Barabudu History and Significance of a Buddhist Monument, Asian Humanities Press, 1981 Wiseman James, Farouk El-Baz, Remote sensing in archaeology, Springer, 2007