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| Sunday, 7 March 2004 |
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Mandala: The circle of life
'Mandala' means 'circle' in the ancient Sanskrit language, a word that has not found wide application in Sri Lanka. Mandala art refers to symbols that are painted in a circular form. The very fact that mandalas are round can lead us to an experience of wholeness when we look at them or even draw them ourselves. In its structure, each mandala has a central point from which symmetrical designs unfolds towards the periphery. This suggests that there is a center within each one of us, to which everything is related, by which everything is ordered, and which is itself a source of energy and power. Each mandala is therefore an individual expression of life. Most prominently, it is the Tibetan Buddhism that has employed mandala art for thousands of years to capture the images of the demons and gods which plague and uplift humanity. In many other cultures and throughout history, mandalas have been drawn and used in spiritual teachings and in rituals. Virtually every religion known to mankind asserts the reality of an inner center that unfolds according to universal principles and patterns. In recent times, mandala art has found its therapeutic application as a process of self-expression, in the service of personal growth and transformation. Cosmic Mandala In Buddhist Tantrism, the mandala is seen as a microcosm embodying the various divine powers at work in the universe, and it serves as a collection point for the gods and universal forces. Cosmic mandalas, which transmit the ancient knowledge of the development of the universe and the world-systems, are dedicated to meditation. Mandalas in Sri Lanka Although Sri Lankans are generally not familiar with the term 'mandala', the phenomenon itself is nevertheless present in many forms. At least four of them are very popular: the Dharmachakra, the Stupa, the Lotus flower, and the Moonstone. The latter seems to be a unique feature of the local tradition, while the others are Buddhist symbols common to most schools. Stupa
The proportions of the Buddha's body are the basis for the design of the stupa, an ever-present feature of Sri Lankan life. Its architecture developed from the pre-Buddhist Indian grave mound. Under these mounds the saintly ascetics were buried; their bodies were seated on the ground and covered with earth. These dome-shaped graves of the saints were regarded as holy places, and were destinations for pilgrims and meditators. There is speculation, that the word 'mandala' has been derived from rituals, during which the priests and devotees would walk around a stupa in circular form, reciting mantras. In fact, the ground plan of each stupa is a perfect mandala, uniting square and circle. Dharmachakra
The Dharmachakra symbolises the wheel of Buddhist Law, the endless cycle of birth and rebirth. Popular versions of the Dharma Wheel often have four spokes, symbolizing the four 'moments' in the life of the Buddha, or the Four Noble Truths. In Sri Lanka, this mandala comes with eight spokes, representing the Noble Eightfold Path.
Lotus flower
The Lotus flower is a symbol of purity and divine birth. According to Buddhist teachings, 'the spirit of the best of men is spotless, like the new lotus in the muddy water which does not adhere to it'. The heart of the human is like an unopened lotus: when the virtues of the Buddha develop therein, the lotus blossoms. This is why the Buddha sits on a lotus in bloom. Moonstone The moonstone is a 'mandala' form truly unique to Sri Lanka: a semi-circular ornamental stone, decorating the entrances of ancient temples. Animals and plants are arranged in concentric circles. Experts can distinguish the period and region of origin, such as the Polonnaruwa and the Anuradhapura moonstones. The most beautiful of them is found at the entrance of the Queen's pavilion in Anuradhapura. It is a three-quarter relief and symbolizes human life according to Buddhist principles. The swans for instance, each holding a lotus flower in their beak, are capable of separating cream from milk - a parable for the distinction between good and evil. The fact that this mandala is usually represented only in a half-circle is again explained in Buddhist terms: The hidden half represents that part of existence, which is hidden to us, and evades control. This is clearly based on the Tantric division of the inner and the outer world, both integrated in a full mandala. Foot Mandala "The term 'Mandala'.... could be translated as 'the center and its periphery' ....In its traditional meaning, Mandala is a tantric concept, referring to six distinct levels: kriya, upa, yoga - the three inner - and Maha, Anu and Ati, the three outer tantras ... The center and its periphery should not be seen as two separate parts, but as one unity - the mandala ... A mandala includes visual, sensually experienced patterns, as well as the underlying patterns, which connect the superficial experiences with the inner self. On the one hand, we have the tangible world - represented by the three outer tantras -, on the other the invisible world of our consciousness - represented by the three inner tantras. Both are interrelated, and even interdependent. Basic patterns of our consciousness turn into behavioral patterns, and vice versa our behaviour leaves its marks on our mind." Johannes Frischknecht, excerpt from his manuscript "Mandala and mind patterns" (to be published in 2005). |
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