We both understand and do not fully understand mandalas because similar structures appear in all cultures as sacred spaces—whether natural, such as mountain peaks and caves, or man-made, such as temples and churches—all associated with the divine or with higher spiritual entities. Thus, mandalas are also sacred spaces that have emerged in the process of transitioning from the realm of suffering to the realm of fulfillment.

These sacred spaces reproduce, in two or three dimensions, higher dimensions (even the entire universe), or serve as gateways to these dimensions. They remind the viewer—or the one who draws or constructs them—of the immanence of the sacred in the universe and of the potential it holds, thus assisting them on the path to enlightenment. By contemplating the mandala of a deity—or even your own personal mandala—you are brought into a state of enlightenment, of discovering the divinity within yourself. Into a state of ecstasy in which you perceive yourself as part of the Whole.

There are many techniques for creating a mandala, ranging from the sacred space of a deity to a structure freely drawn by a person, with or without guiding points (as Jung suggests). There are also mandalas that have a numerological basis and a logic of growth, such as the birthday mandala, which you can view using the app on this website.

Those that originate from the sacred space of a deity follow rules set forth in sacred texts, most often inspired by that very deity.

Those born of a person’s imagination—whether based on a specific theme or not, with or without guiding points—map out the person’s inner universe, revealing there the inner divinity or whatever blocks contact with it. And archetypal structures emerge regardless.

Those constructed numerologically based on the date of birth reveal to all those born on a specific day (and this can be narrowed down to the hour and minute of birth) their divine potential and the barriers they may encounter. As a part—however imperfect—of the Whole, we carry within us the pattern of sacred architecture.

All these two-dimensional variations can also be viewed as the blueprint for a three-dimensional structure, and the secret to contemplating the mandala lies in allowing the sacred structure to emerge from the plane—just as a stupa or a church can rise from a plane—in order to see what the interior space looks like and to be able to walk through it.

Even mandalas created outside of a sacred space and without a sacred theme can offer the contemplator forms of initiation—here, initiation being understood as access to a higher dimension, a higher spiritual entity, or even one’s own higher self. That is why the inventory is more effective when physically created by the person involved, rather than when simply presented as a final result, so my advice is to grab some paper and colored pencils!

https://sfat.info.ro/wordpress/wp-content/uploads/2017/08/old_mandala.jpghttps://sfat.info.ro/wordpress/wp-content/uploads/2017/08/old_mandala-150x150.jpgVlad T. Popescue-Mandala and a Different Approach to NumerologyWe both understand and do not fully understand mandalas because similar structures appear in all cultures as sacred spaces—whether natural, such as mountain peaks and caves, or man-made, such as temples and churches—all associated with the divine or with higher spiritual entities. Thus, mandalas are also sacred spaces that...un blog Vlad T. Popescu