Ancient India and Indonesia: The Cosmic Mountains of Buddhism.
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Transcript of Ancient India and Indonesia: The Cosmic Mountains of Buddhism.
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Ancient India and Indonesia:The Cosmic Mountains of Buddhism
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Animistic Religion Speculative Religion
Shinto Buddhism
explains relationship between human beings and nature
explains human purpose on earth and the end for which humans
beings must strive
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Hinduism: Cycles of the transmigration of the soul (reincarnation)
Goal: to become one with the World Soul once again
Buddhism evolves out of Hinduism
Buddhism: Enlightenment (nirvana) allows for early liberation from the
cycles of transmigration
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Siddhartha Gautama (ca. 563-483 BC)
10 original brick stupas around Indiasheltering the Buddha’s relics
Early Buddhists were itinerant ascetics
The Buddha (“the Enlightened One”)
Stupa at Vaishali, India Stupa at Sarnath, India
1.
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I. Early Buddhism’s multiplication of sacred places = multiple centers of the world A. What was the rationale for erecting 40 “Pillars of Law”?
Ashokan pillar next to one of 10 original stupasPillars erected by emperor Ashoka
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Column at Besnagar in Madhya Pradesh, India, 1st cen. B.C.
cosm
ic axis
boundary
cosmicized (sacred) space
chaos (profane) space
I. B. How did the Ashokan pillars function as cosmic axes (apply Eliade’s theory)?
2.
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II. Architectural monuments in a religion that renounced worldly and material comforts
Great Stupa, Sanchi, India, 2nd – 1st century BC
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II. A. Contexts of politics and religion 1. Why were there not stupa-centered monasteries before the 2nd century BC?
Great Stupa in the Buddhist Monastery at Sanchi
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II. A. 2. What purpose did stupas serve in the speculative religion of Buddhism?
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Great Stupa
B. Eliade’s concepts of sacred and profane space (cosmos vs. chaos;
axis mundi) used to link the living essence of the Buddha (his body) to the cosmos
II. B. Eliade’s concepts of sacred and profane space used to link the living essence of the Buddha (his body) to the cosmosII. B. 1. Where does the notion of a cosmic mountain find form and expression in the Great Stupa?
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II. C. Ritual and design: How is the stupa a diagram of Buddhism that is used by individual believers?
Great Stupa
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II. C.
Great Stupa
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II. C.
Great Stupa
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II. C.
Great Stupa
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II. C.
Great Stupa Great Stupa - upper vedika
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II. C.
Great StupaGreat Stupa’s cube railing (harmika),
mast (yashti) and triple chattri
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III. Buddhist architecture as a university to attain perfected wisdom (Bodhi) in Southeast Asia
The Borobudur temple, Java, Indonesia, 770-850
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III. A. Context of politics and religion
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III. B. What are the parts of the Borobudur and how do they differ from the Great Stupa at Sanchi?
Great Stupa at Sanchi The Borobudur
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III. B. 1. The earthly realm: geometry, sculpture (formal quality and content)
The Borobudur: Four terraces of the earthly realm
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III. B. 2. The celestial realm (ruphadhatu): geometry, stupas and sculpture (quality and content)
The Borobudur: Three terraces of the earthly realm
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III. B. 3. The world of formlessness (arupadhatu): how does architecture convey the world of formlessness?
The Borobudur: the Great Stupa
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III. C. Ritual and design: How is the Borobudur a diagram of Buddhism, used by individual believers to instill perfected wisdom (Bodhi)?
The Borobudur
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III. C.
first square terrace second square terrace
The Borobudur: the Great Stupa
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III. C.
The Borobudur: the Great Stupa
first circular terrace
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III. C.
The Borobudur: the Great Stupa
circular terraces: miniature stupas with statues of the Buddha inside
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III. C.
The Borobudur: the Great Stupa
the Great Stupa
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III. D. Eliade’s concepts of sacred and profane space (cosmos vs. chaos) used to link Buddhist wisdom to the cosmos 1. Where is the idea of a cosmic pillar (axis mundi) present?
The Borobudur
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III. D. 2. Where does the notion of a cosmic mountain find form in the Borobudur, and why is it square?
The Borobudur
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III. D. 3. Where does the profane end and the sacred begin at the Borobudur?
The Borobudur