About the Keydong nuns - web.wellesley.eduweb.wellesley.edu/RelLife/rel/buddhism/mandala.pdf ·...

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A Mandala represents simultaneously, an inner landscape and physical realm, within which every element of experi- ence is unified, balanced and complete. In Tibetan tradition it is considered a great blessing to see a mandala, as it conveys a deep impression of wholeness, bringing about healing and peace. Each element of the color particle sand mandala has precise symbolic meaning. The structures portrayed are the structures of human consciousness. The surrounding circle represents dynamic awareness. The square symbolizes the four directions, the physical world. At each side of the square, a gate is constructed: these represent the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity; through these practices one enters the sacred ground. The center point of a mandala is the essence of an archetypal energy: this specific mandala, represents Avalokitesvara, the archetypal energy of compassion. Compassion is described within Tibetan art as intensity, symmetry and grace. Avalokitesvara is represented sym- bolically through the Sanscrit letters, “om mani pad me hum”, the jewel within the lotus—may the mind be within the heart. The sacred circle of the mandala revitalizes our dreams of the sacred nature of Earth itself, and reminds us that the sacred ground is ultimately found here and now, within the core of our existence. C I R C L E S O F H E A L I N G C I R C L E S O F P E A C E a s a c r e d M a n d a l a p r o j e c t D A V I S A R T M U S E U M A N D C U L T U R A L C E N T E R F E B R U A R Y 1 6 M A R C H 1 , 2 0 0 5 About the Keydong nuns The nuns of Keydong Thuk-Che-Cho- Ling, the first ever trained in the art of sand mandala, use ancient traditions to bring about personal and social transformation. The Keydong nuns are extraordinarily dedicated to spiritual life, and spend hours in meditation. Art is also a spiritual practice, through which the nuns serve as a channel for the expression of the sacred energy and confirm their insight. The presence of the Keydong nuns, trained in Tibetan Buddhist practice and arts, challenges eons of structural obstacles women have faced upon the path. These Tibetan women are actually the first ever trained in the art of mandala creation. The Keydong Nunnery, founded 130 years ago, is the first institution in Tibetan tradition to provide higher education for Buddhist nuns. This education includes: Tibetan debate, Tibetan language, Tibetan medicine and, increasingly, special areas of study including mandala and thankga painting. This nunnery is an important center for both the religious and general education of women; its forward-moving vision includes a library now under construction. May I be a servant when there is a need to serve others. May I become a bridge and ship when there is a need for crossing. May I become food, drink, medicine, doctor and nurse when there is famine and disease. May I become the source of life, like the earth and other elements, and serve all those infinite beings until they go beyond conditions and suffering and find lasting freedom and happiness. — Shantideva T h e M a n d a l a i s o n e o f t h e h i g h e s t f o r m s o f T i b e t a n a r t .

Transcript of About the Keydong nuns - web.wellesley.eduweb.wellesley.edu/RelLife/rel/buddhism/mandala.pdf ·...

Page 1: About the Keydong nuns - web.wellesley.eduweb.wellesley.edu/RelLife/rel/buddhism/mandala.pdf · Wisdom and Compassion: the Sacred Art of Tibet. New York: Harry Abrams, 1991. Sponsors

A Mandala represents simultaneously, an inner landscape

and physical realm, within which every element of experi-

ence is unified, balanced and complete. In Tibetan tradition

it is considered a great blessing to see a mandala, as it

conveys a deep impression of wholeness, bringing about

healing and peace.

Each element of the color particle sand mandala has

precise symbolic meaning. The structures portrayed are the

structures of human consciousness. The surrounding circle

represents dynamic awareness. The square symbolizes

the four directions, the physical world. At each side of the

square, a gate is constructed: these represent the four

immeasurables: loving-kindness, compassion, sympathetic

joy, and equanimity; through these practices one enters

the sacred ground.

The center point of a mandala is the essence of

an archetypal energy: this specific mandala, represents

Avalokitesvara, the archetypal energy of compassion.

Compassion is described within Tibetan art as intensity,

symmetry and grace. Avalokitesvara is represented sym-

bolically through the Sanscrit letters, “om mani pad me

hum”, the jewel within the lotus—may the mind be within

the heart.

The sacred circle of the mandala revitalizes our

dreams of the sacred nature of Earth itself, and reminds

us that the sacred ground is ultimately found here and

now, within the core of our existence.

CIR

CLE

SO

F HEALING

CI

RCLES OF PEACEa sacred M

andalaproject

DAVISART

MU

SEUM

AN

DC

ULT

UR

AL

CEN

TERFEBRUARY16—MARCH1,2005

About the Keydong nuns

The nuns of Keydong Thuk-Che-Cho- Ling, the first ever

trained in the art of sand mandala, use ancient traditions

to bring about personal and social transformation. The

Keydong nuns are extraordinarily dedicated to spiritual

life, and spend hours in meditation. Art is also a spiritual

practice, through which the nuns serve as a channel for the

expression of the sacred energy and confirm their insight.

The presence of the Keydong nuns, trained in Tibetan

Buddhist practice and arts, challenges eons of structural

obstacles women have faced upon the path. These Tibetan

women are actually the first ever trained in the art of

mandala creation.

The Keydong Nunnery, founded 130 years ago, is

the first institution in Tibetan tradition to provide higher

education for Buddhist nuns. This education includes:

Tibetan debate, Tibetan language, Tibetan medicine and,

increasingly, special areas of study including mandala and

thankga painting. This nunnery is an important center

for both the religious and general education of women;

its forward-moving vision includes a library now under

construction.

May I be a servant when there is a need to serve others.May I become a bridge and ship when there is a need for crossing.May I become food, drink, medicine, doctor and nurse when there is famine and disease.May I become the source of life, like the earth and other elements, and serve all those infinite beings until they go beyond conditions and suffering and find lasting freedom and happiness. — Shantideva

The

Man

dala

ison

eof

the high

est forms of Tibetan art.

Page 2: About the Keydong nuns - web.wellesley.eduweb.wellesley.edu/RelLife/rel/buddhism/mandala.pdf · Wisdom and Compassion: the Sacred Art of Tibet. New York: Harry Abrams, 1991. Sponsors

Circles of Interconnection

...I knew that in finding the mandala as an expression of

the self I had attained what was for me the ultimate.

– C. G. Jung

The concept of the mandala has, in the twentieth century,

found a wide range of correspondences. Carl Jung found

the mandala exists within most world cultures.

In Jungian psychology, the mandala represents an

inner wholeness which we all seek to restore: the inherent

deep connection of all aspects of body, mind and spirit—

and the connectedness of all things to each other.

Within a mandala, the interrelationship of all elements

is clearly visible; the center of the circle and the edges are

brought into symmetry. One’s inner life, in the same way,

is always related to all phenomena and the international

world. Contemplation and action can be seen to be in

dynamic interplay, inseparable from each other.

For these nuns, taking vows is a personal, contem-

plative decision with clear political resonances, an expres-

sion of Tibetan cultural identity at a time when Tibetan

spiritual and cultural identity are politically suppressed;

monks and nuns are imprisoned for possessing a picture

of the Dalai Lama, and other peaceful expressions of

religious conscience.

Project Committee:

David Mickenburg, Director, Davis Art Museum

Dean Victor Kazanjian, Office of Religious and Spiritual Life

Anja Chavez, Curator, Davis Art Museum

Heping Liu, Art Department

James Kodera, Religion Department;

Christopher Candland, Political Science Department

Kathe Lewis, Office of Religious and Spiritual Life

Bibliography

Dalai Lama. An Open Heart: Practicing Compassion in Everyday Life.

New York: Little, Brown, 2001.

Fisher, Robert. Art of Tibet. New York: Thames and Hudson, 1997.

McArthur, Meyer. Reading Buddhist Art. New York: Thames and

Hudson, 2002.

Rhie, Marylin M. and Robert A.F. Thurman,. Wisdom and Compassion:

the Sacred Art of Tibet. New York: Harry Abrams, 1991.

Sponsors

Davis World Fund

Committee for Lectures and Cultural Events

Office of the President

Office of the Dean of Religious and Spiritual Life

Office of the Dean of Students

Wellness Fund

Art Department

Department of Religion

Department of Political Science

Department of Peace and Justice Studies

Theater Studies Department

Cultural Advisors’ Network

Slater Center

Students for a Free Tibet

In partnership with Trinity College

Project Director: Ji Hyang Sunim

Trinity Project Director: Judy Dworin

Upon completion of the sand mandala, it is dismantled

and the sand is offered back to the earth in a symbolic

recognition of impermanence. The public is invited to

participate in this, and all accompanying events.

Tuesd

ay, March 1s, 4:00 p.m.

Ceremony for the dismantling of the Avalokitesvarasand

mandala