Iconography

The back offering-gallery has an expertly shaded Dharma Wheel in the center with stylized Durva grass scrolling out, reaching the corner posts. The two top side gallerys have mountains done in a rainbow design with rainbows connecting the mountains. In three parts, the Dharma wheel exists as a hub, the center of the world.  The 8 spokes denote the 8 paths to enlightenment. These 8 steps work together, not separately.  1. right understanding . 2. right attitude  3. right speech  4. right action  5. right work    6. right effort  7. right mindfulness  8. right meditation  The rim represents the attribute of limitation.  All are contained within a circle, which is perceived to be perfect and complete, like the teachings of the Buddha. Durva grass is a symbol of long life.  Because grass is highly resilient, it is believed to be immortal.  Therefore, it proclaims the end of samsara, the successive death and rebirth of all beings  It usually takes a long time to overcome samsara, and a longer life span will allow greater progress in moving towards enlightenment within a given cycle. Since this offering cabinet was painted shortly after the death of the 13th Dalai Lama the rainbows are quite appropriate. The rainbow is eternity’s expression of momentary delight. This is Auspicious and takes on a supernatural meaning: the demise of a great teacher and his rebirth.  Rainbows materialize and dissolve into nothingness, and in Tibetan tradition, it is the “Body of Light” or the “Rainbow Body”  and refers to a great master who has attained Mahamudra and no longer perceives the world as a conceptual concrete dimension; rather, he now permeates space as mist, also known as the ultimate form of reality. The self is now permeating space with luminescence transparency, with nothing solid or any sharp lines of separation.

    The two front  panels on either side of the door, going from top to bottom, show Mahamudra, 6 Cintamani  over lotus flower and multicolored rock cliffs with kusha grass growing from their tops.  The Mahamudra (also seen on the door top and the door bottom as the "wave" ~~ a: the union of compassion and wisdom- the ultimate realization of one’s true nature. The combinations of colors used represents the elements and thoughts that come into play. Cintamani are jewels, representing both physical jewels of prosperity, but more importantly jewels of wisdom. Cintamani are wish-granting jewels and additionally represent wisdom.  When depicted in sets of 3, they represent the body, speech and mind of Buddha such as the practitioner may possess.  Cintamani are also referred to as the “Thinking Jewel” and symbolize the importance of teaching and as well as the enlightened mind.   The lotus is an important Buddhist motif since images of the Buddha and other important deities often are seen seated on a lotus throne. The growth of the lotus, its roots in mud & growing through water to emerge as a wonderful plant above the surface, is seen as analogy of the soul’s path from the mud of materialism to the air of enlightenment.  Just as the lotus blossom rises above the mud and is beautiful, so must you raise your thinking out of the mud with pure, clean thoughts that are noble and praiseworthy.  Then, you also will be beautiful. The rock/cliff formation represents the the syllable "E" which appears in the opening stanza of early Buddhist scriptures, ("'thus,' I have heard"). The blue, red and green cliffs represent the unmoving nature of the mind when enlightenment has been attained. The tops of these cliffs have Kusha grass growing out of them. . Kusha grows to a height of two feet and is used to purify defilements; those wishing purification will sleep in a field or patch of kusha grass to acquire ritual purification.  Kusha grass under a pillow at night before initiation is used to produce clear dreams; it is also used in Buddhism to enhance the clarity of visualization and meditation. Kusha is the grass of choice  to manufacture sacred meditation mats.

The front door in addition to the other elements already described has my favorite beast, the Zipak (in Tibetan, Zeeba in Sanskrit). The Zipak originates in a Shaivite legend from the Shandha Purana.  Shiva created a demon called Jalandhara from the blaze of his third eye.  Jalandhara assumed great power and desired an incestuous relationship with Parvati, the consort of Shiva and Jalandhara's adoptive mother.  Jalandhara persuaded Rahu, one of his demonic friends, to demand Parvati's favor.  When Shiva got wind of this, he was understandably outraged, so his third eye blazed again, thereby creating the Zeeba, who made a beeline to devour Rahu.  Rahu decided that Zeeba was going to eat him bones and all and begged Shiva for mercy; whereupon, Shiva offered forgiveness and called off Zeeba.  Because Zeeba had not had anything to eat since coming into the world and had been deprived of his only prey, he turned on himself and devoured his own body until only the head and hands remained.  Shiva was very pleased with his handiwork and invited Zeeba to remain as the guardian to his door.   Since then, he has become a reminder of the consequences of gluttony and greed and also stands as a guardian of practitioners.  Zeeba's fingers point to his missing body to show what can happen when someone is overcome by avarice.