Hindu tradition attributes the authorship of the architectural treatises of Brahma. In the aspect of Vishvakarman he appears as a Builder, carpenter and architect, carrying an axe and a measuring rod (manadanda). From this point of view, construction may be regarded as a universal symbol of existence. The whole process of construction from marking and bookmarks to the finished building reproduces the act of Creation. Regardless of the position of the building, the building sets a center of peace in its double symbolism of the achievements of the center and connection of Earth and Heaven. Symbolism of the order (level) is based on the figurative language of Freemasonry, rising to the medieval guilds of builders (compasses, square, plumb, gavel, trowel). The divine will, known as the Great Architect of the Universe, creates the world like Vishwkarma. The plan of the Architect serves as a universal measure of spiritual goals and development of the individual.
Construction — among others — provides a model that in the traditional symbols can be applied to the spiritual principles of all activity. Construction and otesyvanii stone create order out of chaos, harmonizing raw matter in accordance with the divine laws. At the same time the soul is formed according to the divine pattern, stands as the House of God (Bethel). The science of geometry becomes sacred.
It is important that throughout the erection of buildings associated with rituals, often involving sacrifice intended to give the structure the essence or life force of the victim In India mended the Universal essence acts as puruṣa (purusha) — the primordial cosmogonic (human) sacrifice. Probably as, for example, in Japan, the purpose of this ritual is to clear the construction site, to appease the wrath of the local kami, to protect yourself from accidents. In Vietnam such rituals are designed to obespechit the sustainability of the building and to protect it from fire. In the latter two cases there is no question of imitation of the cosmogonic sacrifice, which, apparently, is ignored.
Two more examples of use of the building as a symbol, pokazyvayuschie other facets of his values.
Shakyamuni Buddha is considering the elimination of mental “constructions” as an important achievement on the path of Liberation.
“153. Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ. Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi; Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ. Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā. I went through the samsara of many births, seeking the Builder of the house, but not finding it. Born again and again — sadly. About the Builder of the house, you see! You can never build a house again. All of his (your) ruined rafters and the ridge of the roof dismantled. Mind on the road to razveselili (fading, freeing ) has attained the destruction of desires.”
In the process of Liberation, the destruction of the structures of the mind goes in reverse order of their appearance.
Numerous works touching “spiritual alchemy” Taoist “Secrets of the Golden Flower”, to the hymns of St. Symeon the New theologian — use the building as a symbol of the strict method of spiritual practice.
“Why, as for building we are not doing first the roof and then the Foundation (because that’s impossible), but, on the contrary, first the Foundation, then the structure and finally the roof, so your thoughts, first by guarding the heart and the denial of it /letters. from/ passions we believe the spiritual Foundation of the temple; then, pushing the second account of the pressure of evil spirits, awaken your external senses, but rather avoiding war, approved on the Foundation walls of the spiritual house; and [already] then with the help of perfect proniknoveniya to God, or reclusion, we spread the roof of the house and thereby completing a spiritual home in Christ Jesus…”. Symeon the New Theologian “the Method of Holy prayer and attention of Symeon the New theologian” (Translated from al-Greek. A. G. Dunayev)