The Mandala - Artefact 1
What is a Mandala?
Mandala is a religious concept, originating from India. It is a religious symbol, made of concentric circles and squares. Representing the universe, it holds great importance in Hinduism and Buddhism. The basic form of it is a circle in the centre, enclosed by squares with four gates. It is symmetrical in nature, as can be seen on the right. Power radiates from the centre, the circle, outwards.
In spiritual traditions, the mandala is used to aid practitioners and adepts in focusing, and inducing trance and meditation. The mandala can be viewed as a 'psychocosmogram' (Tucci 1961: 25), in which humans become 'centred' and diffuse their state-of-being outwards into action. Paradoxically, while it is structured symmetrically and centred, it seeks to convey that that reality is 'empty', and without a stable core. It seeks to convey that only when the individual acknowledges the emptiness of appearances, he or she will be selfless and have no cravings nor attachments. |
In Southeast Asia, it has been adapted into a political system. It is the opposite of a European political structure; the polity is defined by the centre instead of its boundaries. The centre would be the most powerful, linking to its religious structure of having power radiate from the centre out.
The Mandala was perceived as fluid and contingent; the centre could shift and the relationships between the constituent cities could change based on their relationships with the king in the middle, which was the superior ruling party. There was a patron-client relationship between the king and the constituent cities and communities. The client, the constituent cities, would pledge loyalty to the king, providing services, giving gifts and helping to increase his power over an extended period of time. In return, the patron (the king), who held superior power and authority, would bestow assistance and protection to his clients (constituent cities).
These relationships also extremely fluid. They were non-monogamous in nature, the clients able to attach themselves to multiple patrons in order to access different resources. The clients could switch between patrons depending on their needs. A constituent city could attach itself to a different empire. As such, the king has moral obligation to be a generous and righteous king, protecting those under him and ensuring order throughout his empire. Furthermore, in Buddhist notions of merit, the king is born into his superior position due to meritorious action on his previous lives, and thus he is required to fulfil his duty as a person born into such a position by being a righteous and good leader.
The Mandala was perceived as fluid and contingent; the centre could shift and the relationships between the constituent cities could change based on their relationships with the king in the middle, which was the superior ruling party. There was a patron-client relationship between the king and the constituent cities and communities. The client, the constituent cities, would pledge loyalty to the king, providing services, giving gifts and helping to increase his power over an extended period of time. In return, the patron (the king), who held superior power and authority, would bestow assistance and protection to his clients (constituent cities).
These relationships also extremely fluid. They were non-monogamous in nature, the clients able to attach themselves to multiple patrons in order to access different resources. The clients could switch between patrons depending on their needs. A constituent city could attach itself to a different empire. As such, the king has moral obligation to be a generous and righteous king, protecting those under him and ensuring order throughout his empire. Furthermore, in Buddhist notions of merit, the king is born into his superior position due to meritorious action on his previous lives, and thus he is required to fulfil his duty as a person born into such a position by being a righteous and good leader.
Mandala in Southeast Asia
In Southeast Asia, the Mandala as a political system had widespread usage, being used in the first empires formed in the region. As said by the historian O.W Walters, "The map of earlier Southeast Asia which evolved from the prehistoric networks of small settlements and reveals itself in historical records was a patchwork of often overlapping mandalas."
Based on historical evidence empires had overlapping regions, not confined by geographical boundaries. This shows that the Mandala system was present in the region.
This Indian concept was spread to Southeast Asia during the Indianisation of the region. Its prevalence in helping shape Southeast Asia's early polities show the great influence that the Indian influence had on the societies of Southeast Asia at the time.
Read on to find out more about the Religions and Beliefs of the Khmer Empire.
Based on historical evidence empires had overlapping regions, not confined by geographical boundaries. This shows that the Mandala system was present in the region.
This Indian concept was spread to Southeast Asia during the Indianisation of the region. Its prevalence in helping shape Southeast Asia's early polities show the great influence that the Indian influence had on the societies of Southeast Asia at the time.
Read on to find out more about the Religions and Beliefs of the Khmer Empire.