Large Tibetan Buddhist ceremonial crystal skull. Citipati Adorned with its crown of fire surmounted by the naro Daïkini Sarvabuddhadakini

Large Tibetan Buddhist ceremonial crystal skull. Citipati Adorned with its crown of fire surmounted by the naro Daïkini Sarvabuddhadakini

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Large Tibetan Buddhist ceremonial crystal skull.
Citipati
Adorned with its crown of fire surmounted by the naro Daïkini Sarvabuddhadakini

The skull is made of Himalayan rock crystal, more precisely Hyakule Deposit in Nepal.
As a gemologist graduated from the National Institute of Gemmology (ING), Paris, France. All our materials are appraised and certified by us.

Bronze ornament

Old and rare collector's item

ancient skull with shamanic and Buddhist vocation carved and made by hand. It is not an industrial production created by laser and high-pressure water jet "made in China". It is an authentic artisanal creation by highly reputed and qualified craftsmen.

Dimensions: 19cm high, 13cm deep by 8cm wide
Weight of 1,988kg

Video also on our youtube channel via this link
https://youtu.be/cWeRbGJHKPg

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SARVABUDDHADAKINI
Dakini in Sanskrit, Khandro in Tibetan, literally means "inhabitant of the sky" or "dancer of the sky", and is the most sacred aspect of the feminine principle in Tibetan Buddhism, embodying both humanity and divinity in feminine form.

Dakinis may appear differently in different contexts; if necessary, it can appear as fierce and intense or playful and nurturing. At other times, it may seem outrageous or repugnant in order to cut through conceptual thinking and misperception. She may appear as a human being, as a goddess, peaceful or angry, or she may be perceived as the general game of energy in the phenomenal world.

In general, the dakini represents the ever-changing flow of energy with which the yogic practitioner must work to realize himself. In the end, all women are considered a kind of dakini manifestation.

Nāroḍākinī is a deity of Vajrayana Buddhism similar to Vajrayogini (red, walking, wearing a vajra)

In the Sādhanamālā, it is said to be a transformation or emanation of Vajrayogini. Nārodākinī is easily recognizable by his posture and kapala. His head is raised, ready to soak up the blood that overflows from his kapala, and his right hand brandishes a curved kartika. The physical attributes of Nārodākinī are interpreted in reference to long-standing Buddhist principles as well as distinctly tantric concepts. For example, his freely running hair is, in the indian context, the mark of a yogic practitioner, especially one who cultivates tummo, while Buddhist exegetes interpret unbound braids as a sign that his mind, free from grasping, is a flood of non-conceptuality.
His crown of five skulls represents his transformation of the five aspects of individuality into five transcendental glimpses of a Buddha. His garland of fifty severed heads symbolizes his purification from the fifty primary units of language and thought. Its bone ornaments represent five of the six perfections of a bodhisattva. Her body itself represents the sixth perfection, wisdom, which all female deities implicitly personify.

Nārodākinī wears a mystical khaṭvāṅga, supported by his left arm or balanced on his left shoulder. The stick indicates that she is not single and has integrated eroticism into her spiritual path, mastering the art of transmuting pleasure into transcendent bliss.

She manifested herself in an initiatory vision to the great Indian mahasiddha and professor Naropa, (956-1040) receiving teachings from her. She is patron of the Sakya school and an acolyte of Vajravārāhī. She is a sarvabuddhaḍākinī, having access to all Buddhas and is therefore more powerful. This form of Vajrayogini is the preeminent form of yogini in the Tantras Cakrasaṃvara and Vajravārāhī.

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