Amulet protection Tibetan Buddhism Mahakala gold 23k 958‰. thangka hand-painted kalachakra mammoth chlorombide turquoise

Amulet protection Tibetan Buddhism Mahakala gold 23k 958‰. thangka hand-painted kalachakra mammoth chlorombide turquoise

$1,667.39

Shipping to United States: Free

Tibetan Buddhism Protection Amulet
Mahakala.
Gold 23k 958‰.
hand-painted thangka
kalachakra tantra on the back
Mammoth ivory from Siberia
turquoise from Arizona.

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

Tangka is painted at Longwu Temple, also called Wutun. Tibetan lamaserie located in Rebkong Tibetan Prefecture, Amdo Province, called Huangnan in Qinghai Province in 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 minerals.
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.
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Called the "Great Black", Mahakala is peculiar to Tibet and is called Mong-po, and was accepted as a tutelary deity of Mongolia in the seventeenth century under the name of Yeke Gara, under Tibetan influence.

His Chinese name, Dahei Wang or Dahei Tian (大黒天) is only the transcription of the Sanskrit name maha (great- Da in Chinese), Kala (black- Hei) adding Wang meaning king. Dahei Wang 大黑王 The Great Black King, or Dahei Tian Great Black Sky.

Mahakala has never been worshipped in China itself.

In Japan, mainly in the Shingon school, where his image would seem to come from Mongolia, and answering the name of Daikokuten (大黒天, Great Black Sky) or simply Daikoku (Great Black), he does not have the same symbolism and was venerated from the seventeenth century as one of the 7 deities of happiness with Ebisu, Benzai Ten, Bishamon ten, Fukurokuju, Jurôjin and Hotei, heterogeneous group formed by deities belonging to both Buddhism and Chinese Taoism artificially created in the seventeenth century by the monk Tenkai who died in 1643 (Name postume Jigen Daishi)

In Tibet Mahakala is both a Dharmapala and a protective god (Yi dam).

The Dharmapala are the protectors of the Dharma, guardians of the teachings.

This name designates the deities assuming the task of protecting practitioners and teachings in vajrayana and dzogchen.



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Kalachakra Tantra is a complex meditation practice that belongs to the highest class of Tantra, anuttara yoga. The Kalachakra literature, in addition to providing a profound method to overcome the negative effects of compulsive karma and attain 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 external plane of the world and the 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 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. In addition, 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 unawareness 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 speech. From our karmic behaviors, it results in us experiencing recurrent and uncontrollable rebirths, subject to the ravages of external and internal cycles of time. It also results in us experiencing these cycles with the sufferings 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 paroxysm of orgasmic ecstasy.
There is a third cycle of time, known as the "Alternative Kalachakra", which includes a cycle of tantric initiation (transmission), two stages of practice and the attainment of Buddhahood. This cycle is not only an alternative to external and internal kalachakras, 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., this not only hinders our ability to achieve our own goals, it also prevents us from being effective in helping others.

The 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 machines 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, channels and drops, added to many aspects integrated into the Tibetan medical tradition, as well as an analysis of Sanskrit phonetics.

The initiation of kalachakra and the two stages of practice are also unique, with many characteristic features that differ from other tantras of anuttara yoga. Initiation, respecting the parallelism between the internal and external kalachakras, is conferred according to stages that correspond to the stages of life and is modeled on them. The palace of the mandala 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 like the number of days and months in a lunar year, as well as the senses, elements, and factors of the aggregates of the body and mind. In addition, the final stages of the practice with the subtle energy system open up a unique mode of access to the light-clear mind (the most subtle level of mental activity) and a unique type of subtle body (an empty form) that serves as a prototype for the bodies of buddha's forms.
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