The Summit of Meru. The central adytum represents the polar axis, and the other 108 around it represent the four phases of the moon multiplied by the twenty-seven nak~arras (lists of twenty-seven as well as of twenty-eight were known), thus materializing the cosmic cycle. 234-35. . One wonders if this is the ring at top of the Meru symbol . One theory, the kai t'ien (gai tian) cosmology, envisaged the heavens and the earth as two concentric domes, with, the vault of heaven rotating from right to left, carrying with it the, heavenly bodies, which however had an additional motion of their, The numerous arbitrary lists of proper names-gods, mountains, trees, countries, pseudo-astronomical calculations, and so forth-which characterize the didactic literature may seem to make of Meru and its cosmological context a set of formulae like a mathematician's equations. "90 Kingship is another term which alternates with self or purusa, cosmic tree, and world mountain as a symbol of ascent through higher planes to the timeless and infinite. (Notice Dee’s beard doing the downward triangle. ", wind to all the heavenly bodies." Coincidentally, these wormholes are symbolized by the Meru symbol. In the Hoshi mandala, the Buddha in the center sits on Meru (represented as a lotus); in the inner circle are deities of the stars, sun, moon, and planets; in the middle circle are the twelve houses of the zodiac; and in the outer circle are the twenty-eight mansions (nakSatras).86 In Tantra, of course, the term Meru came to have a special sense as the worshiper's (mystically conceived) spine, a channel of psychic energies. The continent on which we humans dwell is Jambudvipa. Barabudur, p. 109; B. Rowland. ; and Bosch, pp. Ancient Buddhist, Vedic and Jain standard cosmologies mention that at the North Pole magnetic center of the Planet is a hill of magnetite called Mount Meru. In Avestan cosmogony, Mt. in Blacker and Loewe, eds.. pp. Buddhism too could use the notion of Meru's destruction for dramatic effect; an illustration of King AjgtaSatru witnessing the death of the Buddha, for example, shows Meru destroyed by an earthquake in consequence of this literally world-shaking event.35 DaniClou cites the story in which Ngrada incited VByu, the wind, to attempt to break Meru's summit; Vgyu drummed up a great storm lasting a year, but Garuda protected the mountain; a renewed attack when Garuda was absent proved successful, and VByu threw the broken peak into the ocean, where it became ~arikg.~~, It is dynamic, alive; it represents in its vertical dimension the inter- change and superimposition of different planes of being. The dimensions attributed to Mount Meru, all references to it being as a part of the Cosmic Ocean, with several statements that say, “The Sun along with all the planets circle the mountain,” make determining its location most difficult, according to most scholars. There is not nowadays, and in the present state of knowledge there cannot be, any confident agreement about the symbolism of the successive stages of the ascent (by six square terraces and three or four circular platforms) to the summit, but it is at least generally accepted that the majestic pile has a major dimension of cosmological significance. He had four chief ministers, four officials assigned to sides of the palace, four undersecretaries of state, eight assistant secretaries, and so on.96 In other parts of Southeast Asia, Meru symbolism was ubiquitously embodied in the cosmographic symmetry of the state administra- tion, as R. von Heine-Geldern's classic study, just cited, makes quite clear.

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