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At the center of this mandala sits the Mandarin Chinese character that signifies peace, stillness and calm. The character sits in quiet contemplation at the center of a blazing white star, bathing in radiant energy. Despite the blaze that envelopes it, án remains undisturbed, blissfully taking the star's brilliance into itself without becoming overwhelmed by its force. The star sits within a lotus flower, which itself represents purity of body, mind, and spirit. By emerging from and sitting atop the muddy waters in which the lotus flower grows, it exemplifies the vast potential beauty hidden within the chaos of the world. In án mandala, the lotus is seen surrounded by a garden wall with four entrance gates, one facing each of the four cardinal directions. Four birds are flying away from the garden, though not by the gates, since their flight gives them a perspective above the grounded limitations that we carry with us. The birds fly toward the four corners of the universe, to relate the beauty of what they have seen to everyone that will hear their song. Theirs is a message of a stillness within the boundless energy of the universe, and the beautiful purity that emerges from therein.

Integrated within the organic architecture of the kájha-síntha mandala is found the hexagram, a six-pointed star composed of two interlocking triangles, together in harmonious embrace. These triangles represent the coming together of opposite elements such as fire and water, light and dark, male and female. They symbolize the act of bringing these elements together into a balanced and joyous unity. The downward-pointing triangle displays a star in each corner, symbolizing power, light and energy, while the upward-pointing triangle exhibits three eyes, representing vision, awareness and consciousness. In Yogic mythology, the upward triangle is Shiva, the Pure One who reveals Truth, while the downward triangle triangle is Shakti, the Divine Mother, Preserver, and embodiment of universal energy. In the center of the mandala lies the Flower of Life, a spiritual symbol over six-thousand years old, created from the common areas of six interlocking circles. The Flower of Life is an element of Sacred Geometry, revered for its perfect form, proportion and harmony, while the circles that form its structure represent the eternal and unbreakable continuity of the universe.

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The pentagram, or five-pointed star, sets the structural theme for kárman-dóman. It has enjoyed mystical associations since the most ancient of times-- early Mesopotamian writings display it as early as 5,000 years ago. In Greece it was considered a mathematical perfection, and its five points were said to symbolize water, earth, fire, air and spirit. An upward-pointing pentagram signifies spirit presiding over the material world, and is considered an omen of good fortune. One theory for the origin of the ankh describes it as the union of the symbols of Osiris and Isis, therefore of male and female, as well as the union of heaven and earth. The ankh further symbolizes life and immortality, air and water, as well as the universe as a whole and its deepest sources of power. The twin snakes entwined about the ankh's central column recreate the Caduseus, a symbol originating 4,800 years ago. It is associated with the Greek god Hermes, messenger for the gods and conductor of the the dead. In Yogic Kundalini physiology, it represents the subtle nerve channels that transmit one's spiritual energy throughout the physical body. kárman-dóman gathers these diverse symbols and combines their rich heritage into one harmonious mandala. It is a unification of the universal elements, of life and immortality, of divinity, duality and relativity. It is an image of strength and flexibility, and helps us to find those often elusive qualities within our selves.

The flower is a powerful expression of the beauty and multiform potential of the natural world. It is a glimpse of the eternal impulse, the sweet breath of eternity. It is an infinite repository of shapes and colors, scents and flavors. The flower is nature's most colorful form of self-expression, the most attractive and enchanting of the countless structures to grow from the essence of Gaia. Like the mandala, the flower develops with a tendency toward symmetry and structure, yet allows room for an infinity of expression. We can idealize the flower, like the mandala, as a single entity that spans the whole of our reality-- there is only one flower, only one mandala, but each time we look at it a new face is exposed. In this way we perceive an infinite spectrum of realities beyond the apparent reality, an endless repository of truths, each one as valid as the next. This can lead to a higher degree of compassion and empathy toward others as well as toward our self, in that we may understand that our individual personal beliefs are not the only way to perceive the world.

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In nogri-assáhn we see a strong influence of the quaternary, or four-pointed, structure, which can be found in the sacred symbols of many different belief systems from around the world: the Buddhist dahrma wheel, the Mayan calendar, the Christian cross, and countless other mythic and shamanistic diagrams. This pattern is universally found in images intended for spiritual use because it is an essential diagram of great subconscious impact. It is a map of the cosmos, and as such always shows us our place in the universe. We perpetually, if unconsciously, perceive our self as the point at the center of all. The quaternary pattern extends that point into the distant edges of being, and establishes a relation between center and periphary, between the self and its surroundings. It is no accident that the outer points of the quaternary are also referred to as the compass points. They imply the four directions one could move toward, and therefore all possible directions at once, thus defining the expanse of the world. The famed psychologist Carl Jung taught that the drawing of images employing this pattern was an effective method of attaining a secure mindspace. The very act of creating such drawings channels the activities of the mind into a stable, defined structure, thus bringing one’s inner turmoil into a more controlled state. These clinically documented results point to the archetypal nature of the mandala as a diagram of the essential structure of the universe as a whole.  It shows the true shape of things, the actual relationships between the seemingly disparate elements of reality. The real but unseen patterns that define existence itself are the source of the mandala's spiritual connectivity. The is why they are so compelling to us, at such a deep and subconscious level.

óctrium is inspired by the Dharmacakra, the "Wheel of Dharma", an auspicious symbol revered in both Hindu and Buddhist tradition since their earliest times. Its circular form represents the completeness of the Buddhist teachings, its central point symbolizes discipline in meditation, and its outer rim corresponds to the mindfulness that maintains order. The eight symbolic spokes or directions represent the Eightfold Path of Buddhism, teachings designed to help one cultivate wisdom, ethical conduct and mental discipline on the path toward Enlightenment. Incorporated into the structure of óctrium's wheel are eight crescent shapes. The crescent here symbolizes the moon in its earliest and latest phases. It represents beginning and ending, and by gradually turning one into the other, shows that both are but two sides of an unknown passage. Integrating this idea into the wheel's Dharma aspect, we can see that birth, death and enlightenment are merely transitions from one state to another. They are not absolute. The lightning bolts that penetrate the wheel's rim represent the energy of the Self breaking through the barrier of dogmatic inflexibility. They are a reminder that any teaching can become stiff and egoistic, and that as beings of light we have the power to break through that barrier. óctrium symbolizes the power and the potential of the human spirit. It acknowledges our place in the continuum of reality. It illuminates the relativity of our beliefs, yet celebrates the persistence of the Supreme Ultimate.

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rashím mandala

Glowing brilliantly with the fires of creation, the stars of the heavens are beautiful examples of the mandala in the physical realm. They are a universal source of energy and life. They exhibit a spellbinding, swirling dance of elements as well as an inspiring precision of symmetry and form. They are structures that flow naturally from the wellspring of universal evolution, and as such contain within them the essential patterns that make up all of reality. rashím mandala represents the forces within these stellar furnaces, where the basic elements of the universe are created. From these furnaces emerge the ingredients of the human condition. The stardust of ancient legend sits within our bones and courses through our veins. It lives in the flowers and the stones that surround us. The heat of the stars nurtures us, their brilliant light illuminates our world. From them, the stellar mandalas of the universe, emerge the elemental threads that weave themselves together within the wondrous tapestry that is Humanity.

The name "táizhi-tu" comes from the Chinese and literally means Diagram of the Supreme Ultimate; it is an essential element of Taoist and Confucian philosophy and cosmology. This image is a simple yet powerful visualization of the eternal principles of yin and yang, and of the way they interact to define everything that exists. They are the opposing but complimentary principles that compose all of reality. Yin is the female principle, and is associated with calm, passivity, concentration and shade. Yang, the male principle, is associated with activity, passion and light. Symbols of yin include the earth, the valley and the tiger, while yang is symbolized by the sky, the mountain and the dragon. Ancient Chinese mythology tells that many thousands of years ago, a dragon rose from the waters of the Yellow River to reveal the yin-yang diagram to a Chinese emperor. táizhi-tu mandala incorporates the rippling currents of the Yellow River into this classical form, the mighty dragon about to emerge from its waters. Here the flow, the dance, the push and pull of all universal elements find a crisp visual expression. Here you will find the swirling interactions of heat and cold, light and dark, matter and space. Here you will discover the tapestry of everything that exists, and realize that you are intimately woven into the magestic fabric of the cosmos.

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Meditation and the mandala have been intimately linked since time immemorial. It is a relation that bears both inner strength and peace of mind. As a practice of refining the spirit into a state of greater unity and focus, meditation makes valuable use of the mandala's own unified structure. There are several ways in which this may occur. The mandala can be a conceptual tool whereby the practitioner gazes into it and thinks upon the oneness of everything and how this is reflected in the holistic image of the mandala. The mandala can also be used as a labyrinth of the mind, by wandering through its structure as though it were composed of corridors and rooms. By moving through the mandala in this way, always approaching the central point, the mind approaches a central, balanced state in which there is greater stability, focus and peace. Yet another manner in which to commune meditatively with the mandala is to simply bask in the peaceful relationship between its many elements-- to see before you an image so complex, yet so harmoniously at peace. tízah-zénji envisions a quietly meditating figure, seated in peaceful contemplation. At its core glows a point of great power and potential, emitting the brilliant rays that illuminate the universe. Around the figure we see a temple of the spirit, which is always with him, ceaselessly bestowing an awareness of the security and calm that reside within. The candle-flames and compass points beyond the temple symbolize the distant points of brilliance that we long for, the material goals that we set for ourselves. Yet it is clear that these pale in comparison to the inner brilliance and beauty that we inherently possess. We need only seek within ourselves to discover them.

The Tree of Life is an ancient depiction of the breathtaking variety of form and function inherent in the natural systems of the universe. Countless stories from myth and folklore refer to the sacred tree, and cultures throughout history and around the world have revered its wondrous message. The Tree of Life is a symbol of the endless bounty of Nature, its infinity of shapes and colors, forms and flavors, and the endless potential for furthur development of the processes of universal evolution. But the Tree represents more than life, once we recognize the holistic nature of the cosmos that surrounds us. We can then see that all of the wonder and splendor of Life is but the sweet fruit clinging to the branches of a vast Universal Tree. Life is the most complex and specialized product of the tree, but its intimate connections to the cosmic branches are as important as its beauty. Also known as the World Tree, it is a common symbol of the axis mundi, the connection between the heavens, the earth and the underworld. With its branches reaching to the stars and its roots penetrating the depths of the earth, the Tree becomes the portal that enables us to traverse from one realm to the other. By allowing passage to and from the lands of the dead, the Tree becomes a beautiful symbol of life and immortality. viviána is an image of the vibrant imprint of life in the universe. It is a laugh, a whisper, a baby's cry. It is the roar of the tiger and the quite contemplation of the stone-sitting monk. It is the banyan, the whale, the space-borne bacteria. As living beings we share a wondrous place on the Tree of Life, and as such we must realize that we are intimately linked to the boundless cosmos that surrounds us.

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The symbolism of the temple or palace is one of the cornerstones to understanding the philosophical importance of the mandala. One participates with the mandala by entering it, as one would the temple itself, though with the eyes and mind rather than on foot. One moves peacefully through its structure, its chambers and hallways, always approaching the center. Through this action we find ourselves moving toward our own center, the true core that connects each of us to the ultimate source of Being. This is a process of psychological self-orientation and spiritual focus. The Encyclopedia Britannica describes that "by mentally 'entering' the mandala and 'proceeding' toward its centre, [the participant] is by analogy guided through the cosmic processes of disintegration and reintegration." In other words, the mandala empowers us to deconstruct the illusions that surround and define us, and to put the structure back together in a manner alligned more closely with the true reality of cosmic unity. vólkoshan symbolizes the archetypal temple of the spirit. We may enter it at will, at peace, and within its structure discover the true center of everything-- the ultimate point of truth and peace that resides within each of us.

The mandalaZone pewter pendant series allows you to experience the power and beauty of the mandala in an elegant and traditional form. It is a continual personal reminder of the cosmic truths we carry within, of the compassion we can feel and of the peace we are capable of knowing. The mandalaZone pendant series is exhibited on black leather cord in lengths of 14", 16", 18" and 20". They are also available on strong black waxed-cotton cord, slip-knotted for adjustable length. Pewter mandalas are 1.25" across, while sterling silver crimp ends and pewter bar and ring clasp complete this piece. These pendants are original works of spiritual art, and are priced at $19 each on the leather cords, $14 each on the cotton cords. They are beautiful talismans of spiritual strength and well-being, to accompany you wherever you may go. To purchase a pendant, please click on its image or follow the link below each.

Sterling silver crimp ends with pewter bar and ring clasp on black leather cord.

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