Buddhist iconography was first brought to Tibet in the 7th century, when King Songtsen Gambo sent students to India to master its languages and through them Buddhism. The scholars returned with all of the sutras including those of the Five Branches of Science – the science of language, the science of dialectics, the science of healing, the science of mechanical arts and the science of logic. Since then Tibetan art has evolved and has been influenced by the artistic traditions of China and Nepal.
Tibetan art is first and foremost Buddhist art. Thangka paintings are a part of every Tibetan family’s home. These scroll paintings are a unique art form and are crucial to the religious life of Tibet. It is the medium through which the highest levels of Buddhism are evoked and brought to life. A sacred painting is for the Tibetans a “physical support” in other words an embodiment - of enlightenment. The faithful of Tibet, naturally, delight in creating such images.
The commissioning of religious art, like any other virtuous deed, is believed to earn merit. In the Buddhists view the accumulation of merit gives rise to future benefits and happiness. Therefore the commissioning of a Thangka or sponsorship of other religious works of art – including the preservation of ancient religious art – is believed to result in the improvement a troublesome situation or produce a desired good. Usually there is an important connection between the deity designated for depiction and the desired result. Tara for instance is effective in removing obstacles and granting protection while, Amitayus bestows long life.
Another reason that compels ordinary people to commission a Thangka is the death of a relative or a loved one. The thangka is commissioned in the name of the deceased, and is meant to create the conditions necessary for a happy rebirth. Typically such paintings must be commissioned soon after the person’s death, during the seven-week period when he or she was believed to have not yet entered into the next existence. Lamas determined the most appropriate deity for such thangkas, usually by consulting astrological texts, but sometimes simply from their own insight into the life or character of the deceased.
