Thangka Art

Tibetan Thangka

Tibetan Thangka is a Nepalese art form exported to Tibet after Princess Bhrikuti of Nepal, a daughter of King Lichchavi and a wife of Sron Tsan Gampo. Generally, a Thangka is a Tibetan silk painting with embroidery, usually depicting a Buddhist deity, famous scene, or mandala of some sort. It is sometimes called a scroll-painting. There is also woodcarving basso-relievo Thangka.

  

Unlike an oil painting or acrylic painting, the thankga is not a flat creation, but consists of a painted or embroidered picture panel, over which a textile is mounted, and then over which is laid a cover, usually silk. Generally, thankgas last a very long time and retain much of their lustre, but because of their delicate nature, they have to be kept in dry places so as to prevent the quality of the silk from being affected by moisture.

The Tibetan Thangka, when created properly, perform several different functions. Originally, thangka painting became popular among traveling monks because the scroll paintings were easily rolled and transported from monastery to monastery. Images of deities can be used as important  teaching tools when depicting the life (or lives) of the Buddha, describing historical events concerning important Lamas, or retelling myths associated with other deities and bodhisattvas. One popular subject is The Wheel of Life, which is a visual representation of the Abhidharma teachings (Art of Enlightenment). Devotional images act as the centerpiece during a ritual or ceremony and are often used as mediums through which one can offer prayers or make requests. Overall, and perhaps most importantly, religious art is used as a meditation tool to help bring one further down the path to enlightenment. The Buddhist Vajrayana practitioner uses a thanga image of their yidam, or meditation deity, as a guide, by visualizing “themselves as being that deity, thereby internalizing the Buddha qualities (Lipton, Ragnubs).”

To Buddhists these Tibetan religious paintings offer a beautiful manifestation of the divine, being both visually and mentally stimulating.

Historians note that Chinese painting had a profound influence on Tibetan painting in general. Starting from the 14th and 15th century, Tibetan painting had incorporated many elements from the Chinese, and during the 18th century, Chinese painting had a deep and far-stretched impact on Tibetan visual art. According to Giuseppe Tucci, by the time of the Qing Dynasty, "a new Tibetan art was then developed, which in a certain sense was a provincial echo of the Chinese 18th century's smooth ornate preciosity."

As an important Tibetan painting form, Thangka with a huge variety of styles, involves mastery of many demanding techniques: mastery in sketching the illustrations and numerous deities according to formal iconography rules laid down by generations of Tibetan masters; learning to grind and apply the paints, which are made from natural stone pigments; and learning to prepare and apply details in pure gold. From the canvas preparation and drawing of the subject, through to mixing and applying colors, decorating with gold, and mounting the finished work in brocade, the creation of a thangka painting involves skill and care at each stage and displays meticulous detail and exquisite artisanship.

Therefore, the process of learning to paint thangkas is rigorous. In the first three years, students learn to sketch the Tibetan Buddhist deities using precise grids dictated by scripture. The two years following are devoted to the techniques of grinding and applying the mineral colors and pure gold used in the paintings. In the sixth year, students study in detail the religious texts and scriptures used for the subject matter of their work. To become an accomplished thangka painter, at least ten years training is required under the constant supervision of a master. After the training process, students still need five to ten years to become experts in the field. Most importantly, Tibetan Thangka painting requires extended concentration, attention to detail, and knowledge of Buddhist philosophy, and must be carried out in a peaceful environment.

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Tantric Buddhist art from Nepal

This painting on cloth depicts the Buddhist deity Mahasamvara (Great Samvara) with his consort or female counterpart (shakti), Vajravarahi.1 Mahasamvara is a type of Buddhist deity known as a yi-dam, or guardian, whose role is to protect a devotee against evil. The protection of a special yi-dam is requested by a lama (Buddhist teacher) on behalf of himself or a layman. The yi-dam’s guardianship can be requested for a lifetime or for a special event or undertaking. It is considered that the security thus evoked is more effective if the deity is worshipped in the form in which he is accompanied by his consort or shakti, as the shakti’s energy will activate the powers of the god. The painting was made as a focus for meditation. When a lama wished to place himself under the protection of a particular deity he prepared by meditating on an image of the god, in the hope that the deity would accept the guardianship and reveal himself to the lama. The image of the deity could take many forms, including a sculpture, painting or woven or appliquéd textile. However, for the deity to be successfully evoked, the correct details must be depicted. Hence the numerous iconographic details illustrated in this image are all relevant to the use of the image, as they correctly identify Mahasamvara and Vajravarahi, and reveal the nature of the god. The multiplicity of the god’s heads and arms reveal his tantric nature, as does the flaming halo behind him and his blue-green colour.2 The deity has numerous arms, each of which holds an implement that refers to the god’s actions and strengths. In his upper hands he holds the edge of a flayed elephant skin, which is draped behind his back and signifies the control excercised over the wild forces of nature by Buddhist wisdom.3 In his main hands he holds the bell (signifying the female, wisdom and reason) and vajra (the main symbol of Vajrayana or Tibetan Buddhism, which signifies the male, spiritual power and compassion). The god has five layers of four heads; the central head is blue, the right head is white, the left head is green, and the head at the back, shown here on the right, is red. Mahasamvara wears a garland of skulls, which symbolises his triumph over evil forces. He and his consort are situated at the centre of a mandala (a cosmic diagram). The eight segments around them are eight great cemeteries, symbolic ideal places that represent the places where one is ‘dead’ to the illusions of life, fame, gain, sex, money etc. The ring of flames is a secondary ring of the mandala. 

Buddhism is not a Religion—It’s Something Much Better

June 13, 2016

“The dharma that I preach can be understood only by those who know how to think.” ~ The Buddha

I get plenty of comments when I say that I’m not a religious person, but I am a practicing Buddhist.

Although Buddhism is known worldwide as a religion, for me it is not. Frankly, I used to perceive it as one, before knowing anything about it and delving into its culture.

To start off, the word religion means “a system of faith and worship” and “the belief in a superhuman, or god with power.” After visiting India and Nepal, and observing the Buddhist complex, I came to notice that Buddhism is neither a system of faith, nor a god-based institution.

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Buddhists do not consider the Buddha as a supreme god. For them, he is a man like any other man who’s walked on the earth. Nevertheless, Buddha untangled the reasons of suffering and offered us a concrete way of getting out of them.

And although he did offer the world teachings about how to get unstuck from samsara, he insisted that he wanted no worship or praying. All he asked for is that we must examine his teachings first, and if they do resonate with us, then we practice them. If not, however, we have the utter freedom to leave them.

Although I have watched rituals and ceremonies being held at monasteries, I’ve been told that they’re not in any way worship-based. The so-called “worship” that we might see is one that is offered as a way of showing respect and thankfulness to the man who exhibited the truth. Even the prayers that we hear are ones that read compassion, kindness and love to all sentient beings, without any exception.

If we look more closely at Buddhism, we can even ascertain that there is no leader in the culture. Dzongsar Khyentse constantly talks about how the Dalai Lama is a secular leader for the Tibetan community in exile and a spiritual master to many people all over the world—and not merely for Buddhists. He insists that there is no authority in Buddhism with the power to decide who is a true Buddhist and who is not, or who is punishable and who is not.

If Buddhism isn’t a religion, what is it then?

The way I see it, Buddhism is a way of life—it’s a philosophy and a truth that simply represents how things are in life.

I must admit (and I’m not ashamed to claim it) that Buddhism has helped me understand the religion I was brought up with, as well as all the other religions in the world. Before being introduced to Buddhism, “holy books” were on par with the Chinese language to me. I couldn’t understand why I was supposed to pray, to attend religious ceremonies or to follow a spiritual leader, without true conviction or belief for what they’re saying. Before Buddhism, I was co-dependent on “God.” I constantly searched outside of myself, and I believe this is why I never found myself.

Buddhism helped me look inward. It taught me independence and self-awareness. Through it, I began to understand how the world ticks. It helped me look at myself and take responsibility for my actions, thoughts and emotions, rather than taking refuge in a supreme god.

With Buddhism, I came to finally understand that God isn’t a judgmental man who lives in the clouds. I stopped this duality between God and myself, and I figured out that God is in everyone (and everything and everywhere). It is not something that is outside of us or something we cannot reach—it is in us.

So you might ponder the question—why is it worth looking into Buddhism or practicing it?

I utterly believe to each their own—however, I also believe that it is never wrong to live with an open heart and an open mind which expands our knowledge and raises questions in our heads.

Unlike other religions, Buddhism doesn’t tell its followers to stick only to its teachings. Buddhists don’t care where you’re from, what you believe in or who you worship. All they care about is that you know the truth—and the truth is: “All compounded things are impermanent.”

It’s worth understanding Buddhism, because the final outcome of its purpose is not something that is beneficial to itself—the benefits are for our own sake.The benefit is that we will actually understand the truth of life, our existence and ourselves.

Again, like Dzognsar Khyentse said, “Buddhism is not a survival kit for living that dictates how many husbands a wife should have or where to pay taxes or how to punish thieves. Buddhism doesn’t even have a ritual for wedding ceremonies.”

The Buddha didn’t tell people what they wanted to hear—he simply opened their eyes to the truth of life.

Are you ready to hear it?

This article was republished from elephantjournal.com. You can find the original post here.

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