Amulet protects Tibetan Buddhism Amitabha or 23k 958‰. thangka hand painted kalachakra tantra, Fluoro apatite fossil turquoise

Amulet protects Tibetan Buddhism Amitabha or 23k 958‰. thangka hand painted kalachakra tantra, Fluoro apatite fossil turquoise


Shipping to United States: Free

Tibetan Buddhist Protection Amulet
Amitabha Buddha
Gold 23k 958‰.
hand-painted thangka
Kalachakra tantra on the back
Siberia mammoth ivory
turquoise of Arizona.

Dimension; 40/30mm.
Sent in a luxurious setting, a chain 18K gold plate is offered.

The tangka is painted at Longwu Temple, also called Wutun. Tibetan lamaserie located in Rebkong Tibetan Prefecture, Amdo Province, called Huangnan in Qinghai Province, China and is 186 km from Xining.
Renowned center of Tibetan thangka painting. Regong arts were inscribed in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity.
The colors of this tangka are composed of pure gold and crushed minérux.
sold with certificate of authenticity.

The protective windows are made of leuco sapphire like high-end watches.

on the ram is set an authentic turquoise from Arizona.
Buddha Amitabha is the protector of people born under the sign of the dog and the pig.
Amitābha, Amitāyus or Amida1 is a Buddha of Mahayana and Vajrayana Buddhism. He reigns over the " Western Pure Land of Beatitude " (sk.: Sukhāvatī, ch.: Xīfāng jílè shìjiè, ja.: saihō goraku sekai 西方極樂世界), a wonderful, pure, perfect world, devoid of evil, suffering. This pure land, a place of refuge outside the cycle of transmigrations - or the equivalent of nirvāņa according to some conceptions - is at the centre of the beliefs and practices of the pure land schools. This Buddha, also called the Buddha of the Buddhas, is very popular among the Mahāyānists, especially in the Chinese world, Korea, Japan, Tibet and Vietnam.
Kalachakra tantra is a complex meditation practice that belongs to the highest class of tantra, anuttara yoga. Kalachakra literature, in addition to providing a profound method to overcome the negative effects of compulsive karma and achieve enlightenment for the benefit of all, includes an encyclopedia of ancient Indian sciences of universal utility, regardless of our beliefs.

Kalachakra means "cycles of time," time being a measure of change both on the outer plane of the world and universe and on the internal plane of the body. As such, it can be measured in many ways. Externally there are the cycles of the orbits of the planets, the months and seasons of the year, the phases of the moon, the hours of the day and so on, not to mention the historical cycles and the periods of wars and peace. Internally there are the cycles of the periods of life (early childhood, childhood, adulthood, and old age), menstrual cycles, sleep cycles and circadian rhythms, the number of breaths per day and so on. These external and internal cycles are in close parallel. Just as stars, galaxies and universes go through cycles of formation, endurance, dissipation and extinction, human beings undergo the cycles of birth, life, old age and death, as well as a bardo, or intermediate period. Moreover, both internal and external cycles are repeated without beginning through the perpetual rebirth of universes and lives.

Our experience of these external and internal cycles of time is shaped by our karma. Karma is the mental factor that compulsively drives us to do, say, or think something, and is based on ignorance and confusion about the effects of our conduct and how we, others, and all things exist. According to some explanations, karma also includes the compulsive energy with which we act and speak, as well as the compulsive form of our actions and the compulsive sound of our word. From our karmic behaviors, it follows that we experience recurrent and uncontrollable rebirths, subject to the ravages of external and internal cycles of time. It also results that we experience these cycles with the suffering of new cycles of all kinds of evils, and with a type of happiness that is never sustainable or satisfying. The Kalachakra adds to this description the cycles of the winds of karma, which are responsible for the appearances (mental holograms) generated by our mental activity during our cycles of wakefulness, dreaming, deep sleep, and during the occasional experience of the climax of orgasmic ecstasy.
There is a third cycle of time, known as "alternative Kalachakra", which includes a cycle of tantric initiation (transmission), two stages of practice and the attainment of Buddhistness. This cycle is not only an alternative to external and internal Kalashakras, but also an antidote to their harmful influence. After all, if our energy, clarity of mind and moods are influenced by meteorology, the amount of sun per day, hormonal changes, age degeneration, etc., it not only hinders our ability to achieve our own goals, it also prevents us from being effective in helping others.

Kalachakra is unique in many ways. Indeed, in its presentation of the external cycles of time, the Kalachakra literature offers complex mathematical formulas for calculating the positions of the sun, moon and planets, the duration of summer solstice days, the time of eclipses, the lunar calendar and astrological horoscopes. It even includes engineering instructions for the construction of mechanical devices useful in times of war and peace. The discussion of internal cycles offers detailed descriptions of the body's subtle energy system with its chakras, canals and drops, added to many aspects integrated into the Tibetan medical tradition, as well as an analysis of Sanskrite phonetics.

The initiation of Kalachakra and the two stages of practice are also unique, with many characteristic features that differ from the other tantras of anuttara yoga. Initiation, respecting the parallelism between the internal and external Kalachakras, is conferred according to stages which correspond to the stages of life and is modelled on the latter. The mandala palace and the body of the main Buddha-figure have the same proportions as the model of the universe and the human body. Because of the complexity of the external and internal worlds and the need for full purification of both, the mandala contains more figures than almost any other tantra system. The various sets of figures among the 722 in and around the palace correspond to sets such as the number of days and months in a lunar year, as well as to the senses, elements and factors of the aggregates of body and mind. In addition, the final stages of practice with the subtle energy system open up a unique mode of access to the clear-light mind (the most subtle level of mental activity) and a unique type of subtle body (an empty form) that serves as a prototype for a Buddha's form bodies.
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