Borobudur was Built Algorithmically

The self-similarity of Indonesian Borobudur Temple is observed through the dimensionality of stupa that is hypothetically closely related to whole architectural body. Fractal dimension is calculated by using the cube counting method and found that the dimension is 2.325, which is laid between the two-dimensional plane and three dimensional space. The applied fractal geometry and self-similarity of the building is emerged as the building process implement the metric rules, since there is no universal metric standard known in ancient traditional Javanese culture thus the architecture is not based on final master plan. The paper also proposes how the hypothetical algorithmic architecture might be applied computationally in order to see some experimental generations of similar building. The paper ends with some conjectures for further challenge and insights related to fractal geometry in Javanese traditional cultural heritages

Practicing the Perfections: \u3ci\u3eCommunitas\u3c/i\u3e During the \u3ci\u3eSaga Dawa Kortsay\u3c/i\u3e at Swayambhunath, Nepal

Based on observations from personal participation in the 2014 Saga Dawa Kortsay at Swayambhunath Stupa complex located near Kathmandu, Nepal, my essay draws attention to the distinctive lay Buddhist community that is formed in such ritual performances. Using Victor Turner’s concept of communitas, I argue that the liminal experience of the pilgrimage enables the constitution of a distinctive lay Buddhist community in terms of the self-transformation usually reserved for monastic practitioners. In contrast to recent accounts of Nepali pilgrimage that emphasize the subordinate role of the lay community in the Buddhist sangha, I argue that lay participants in ritual performances like the Saga Dawa Kortsay cultivate individual and collective identities as members of the sangha in their own right, with their own responsibilities for practicing and preserving Buddhist teachings. Through discussions of the Swayambunath complex, pilgrims’ efforts toward self-transformation, and their practice of Buddhist perfections through donations to mendicants, I use the example of the Saga Dawa Kortsay to explain how a distinctive lay Buddhist community is formed by pilgrims through the situation of communitas

Stupika dan votive tablet Borobudur

Votie tablet adalah simbol/icon buddha berukuran kecil yang terbuat dari tanah liat yang dicetak dengan teknik tekan untuk selanjutnya dibakar atau bisa pula hanya dijemur. Sebagai miniatur dari stupa maka bagian-bagian dalam stupika tablet mengacu kepada bentuk stupa. Bagian-bagian dari stupa ini memiliki makna simbolis dari benda-benda yang dimiliki sang Buddha di dunia

The Tale of the Tokugawa Artifacts: Japanese Funerary Lanterns at the Penn Museum

That previously stood at the back of the quiet inner courtyard of the Penn Museum waited many years for its significance to be rediscovered. It is one of the Tokugawa lanterns that long illuminated the shogunate family’s grand mausoleums during the Edo period (1603–1868 CE) in the Zōjōji temple in Tokyo, Japan. Photographs taken around 1930 show the lanterns flanking the Museum entrance in the Stoner Courtyard. The prominent placement of these objects suggests that, in those days, the Museum acknowledged the significance of the lanterns. One of the lanterns was subsequently moved to Museum storage after suffering damage from an act of vandalism in the 1950s or 1960s. Although it is not clear exactly when the lanterns left Japan and arrived in the United States, Stephen Lang, Lyons Keeper in the Asian Section at the Museum, has determined that the lanterns came into the Museum collection as a loan in 1919 from Mrs. Richard Waln Meirs (Anne Walker Weightman Meirs Rush, 1871–1958). They may have been sent from Japan by Mrs. Meirs’ uncle, Robert Jarvis Cochran Walker in the late 1880s to be displayed at Meirs’ Ravenhill Mansion. [excerpt