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They are grouped into 11 series encircling themonument with a total length of 3,000 metres.The hidden foot of the monument contains thefirst series with 160 narrative panels and theremaining 10 series are distributed throughoutwalls and balustrades in four galleries startingfrom the eastern entrance stairway. Narrativepanels on the wall read from right to left, whileUnlike most Javanese temples, Borobudurhas no inner sanctuary.those on the balustrade read from left to right.This conforms with pradakshina, the ritual ofcircumambulation performed by pilgrims whomove in a clockwise direction while keeping thesanctuary to their right.The hidden foot of the monument depictsthe workings of karmic law. The walls of thefirst gallery have two superimposed series ofreliefs, each consisting of 120 panels. The upperpart depicts the biography of the Buddha, whilethe lower part of the wall and balustrades in thefirst and the second galleries tell the story of theBuddha’s former lives. The remaining panels aredevoted to Prince Sudhana’s further wanderingsand searches, ending with his attainment of“Perfect Wisdom.”The 160 hidden panels do not form acontinuous story, for each panel providesa complete illustration of a single cause andIts builders constructedthe monument at theconfluence of two rivers,the Progo and the Elo,which run south into theIndian Ocean. Today,Borobudur stands on a hillin the centre of a lowlandplain covered in palmgroves and rice paddies.effect. There are depictions ofblameworthy activities, from gossipto murder, with their correspondingpunishments, and there are alsopraiseworthy activities, includingcharity and pilgrimages tosanctuaries, and their subsequentrewards. The pains of hell andthe pleasure of heaven are alsoillustrated. There are scenes ofdaily life, complete with the fullpanorama of samsara (the endlesscycle of birth and death).Form and SymbolismAt first sight the monument itselfdoes not seem as impressive as onemight think. It doesn’t soar intothe air like a cathedral, nor doesit have an awe-inspiring profile;for Borobudur was designed toappeal to the intellect rather thanthe emotions. It is only after one has retraced thelong and arduous route of the ancient pilgrim,past the 1,460 carved stone relief panels, thatone reaches the top of the structure and can fullyappreciate the extraordinary power and beauty ofthis temple.Unlike most Javanese temples, Borobudurhas no inner sanctuary. This tells us thatit was not designed for the worship of aparticular deity or person, but was rathermeant to foster a very unique form ofpersonal spiritual education. In an inscriptiondated to 842 CE, the name of the structure isgiven as Bhumisambharabhudara or “Mountain ofthe Accumulation of Merit.” The Javanese of thisperiod practised the Mahayana or Greater Vehicleversion of Buddhism. They believed not only inthe moral value of the Buddha’s teachings, but alsoin the existence of a large number of supernaturalbeings known as bodhisattvas, who help ordinarypeople attain their goal of nirvana.Like a mandala or sacred diagram,Borobudur played an important part in ritualsto initiate people into higher levels of spiritualawareness and power. The first of the three topcircular terraces has 32 stupas, the second has 24stupas, and the third and uppermost terrace has 16stupas. The large dome of the main stupa, nearly11 metres in diameter, stands in the centre.Another part of the symbolism of this16The Rosicrucian Beacon -- June 2009
The upper platform features 72 small stupas surrounding one large centralstupa. Each stupa is bell-shaped and pierced by numerous decorativeopenings. Statues of the Buddha sit inside the pierced enclosures.“monument to karma” is that it represents amountain. The square terraces represent the initialslopes of the mountain, and the many Buddhaimages in their niches resemble hermits livingin mountain caves. According to Javanesethought, mountain peaks and caves are placeswhere contact with the source of ultimatetruth and supernatural power may be made.The scenes portrayed on Borobudur wereprobably meant to be viewed by lay pilgrimsaccompanied by priest-teachers.Southwest of the monument, remains havebeen discovered of a monastery complex andanother complex has been found onthe same hill as Borobudur. It is thecustom to divide the monument frombottom to top into three stages or dhatus,corresponding to the three stages ofBuddhist thought on the way to Nirvana.The first and lowest stage correspondsto Kamadhatu or the “Realm of Desire.”This represents the state of a personbefore s/he has acquired knowledge ofmorality, namely before the teachingsof the Buddha have been discovered.In this part we see reliefs illustratingthe Law of Karma or Cause and Effectand here people are bound by sensualdesires that cause them suffering.The second stage is known asRupadhatu or the “Realm of Forms.” Thisis the realm of physical forms where thebodies of its inhabitants are composedof a subtle substance which is of itselfinvisible to the inhabitants of the Kamadhatu.Mankind is becoming more enlightened about themeaning of life, the need to sacrifice themselvesThe pilgrim who reached the upper partsof Borobudur would have experienced astartling physical transition.for others and the ultimate reward for rightbehaviour, namely the escape from rebirth.The third and highest stage is known asArupadhatu or the “Realm of Formlessness.”Borobudur’s plan is without doubt an amazing mandala orsacred diagram in stone, meant to assist initiates to reachhigher levels of spiritual awareness.The Rosicrucian Beacon -- June 200917
Page 2 and 3: RosicrucianEuropean ConventionBarce
Page 4 and 5: y Ralph M. Lewis, FRCWhat is Mystic
Page 6 and 7: practices? No, not at all. Mysticis
Page 8 and 9: y Brian Doyle, FRCystical LORE TEAC
Page 10 and 11: Disharmony at the physical, mental
Page 16 and 17: y Bill Anderson, FRCThe beautiful v
Page 20 and 21: One of the many reliefs at Borobudu
Page 24 and 25: any misconceptions in mind about ou
Page 26 and 27: From Aristotle’s viewpoint the Ab
Page 28 and 29: y Mary Jones , SRCIn this fifth and
Page 30 and 31: and Plato, as well as his EudemianE
Page 32 and 33: “[Pythagoras] wasthe first person
Page 34 and 35: process the memory has to be evoked
Page 36 and 37: y Cynthia Kawiza, SRCROSPERITY, AS
Page 38 and 39: y Fraser Lawson, FRCt LAY IN MY HAN
Page 40 and 41: due is to be honoured; man honoursG
Page 42 and 43: witnessed in the wars of the Wester
Page 44 and 45: The northern part of Fairmount Park
Page 46 and 47: Music in the WildernessKelpius’ D
Page 48 and 49: such exquisite reflections and spar
Page 50 and 51: e carried out on the emotional impa

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