Object

Mask, cotton cloths with painting; size: 45 cm x 25 cm; loan from a private collection
Masks for religious dances are produced out of wood or glued textiles. With this mask the dancing monk represents a guard at a place of cremation.

Bronze, fire-gilding; measurements: 30 cm x 20 cm x 15 cm; loan from a private collection
Thangtong Gyalpo (1385-1464) taught in monasteries of all of Tibetan schools. He has been venerated for his anti-sectarian attitude. A lot of what he handed on to his numerous disciples, he had learned from deities in visions. Thangtong Gyalpo is seen as saintly builder of the iron-chain bridges in Bhutan, which is indicated by a few chain links in his left hand.

Thangka; size: 101 cm x 66 cm; loan from Josette Schulmann
Representations of symbolic offerings (kangdzä) are either put up in monasteries or serve as bases for meditations. In the most inner cycle, offerings are given to the protective deities of Sumeru, the world's mountain. At the top of the mountain there is Indras, the palace of the gods. The offerings to the gods range from gifts in skull beakers, pleasing to the senses, to herds of black rams, horses and yaks.

Free-standing mask depicting a fierce deity, wood; 17th century; height 44 centimeters; on loan from Josette Schulmann
 
A depicition of Guru Padma Gyalpo, the aspect of Guru Rinpoche, that shows him as the »Lotus King«. Thus he contributed spiritual and material gifts to his people.

The South-West Paradise of Guru Rinpoche, zangdog palri; Thangka*; 125 x 77 centimeters; on loan from Josette Schulmann
Guru Rinpoche is portrayed in his south-west paradise on top of a majestic mountain, glowing of copper. From this mountain paradise no return to the cycle of of rebirths is necessary. Although Buddhism rejects speculations regarding the beyond, there are, however, still depictions of paradise, into which believers may enter.
For the Bhutanese, the mountain plays the role of expressing spiritual purity and represents the home of the gods.

Mural on cloth; 19th century; 245 x 121 centimeters; on loan from the Völkerkundemuseum der Universität Zürich
In Bhutan, murals are painted on cloth, that is then glued to the wall. Sometimes, extra details are patched (Pastiglia) on.

Mask, paper mache; height 32 centimeters; late 19th century; on loan from Josette Schulmann
  The mask represents a deity (ging) from the heavenly paradise of Guru Rinpoche.

Mask, paper mache; height 31 centimeters; late 19th century; on loan from Josette Schulmann

Mask, paper mache; height 30 centimeters; late 19th century; on loan from Josette Schulmann
The mask represents a wrathful deity; peaceful gods often take on this appearance in order to overcome malevolent powers.

Thangka; synthetic color on canvas; 173 x 116 centimeters; 20th century
This scroll painting was commissioned especially by the Museum of Ethnology Vienna for the Exhibit "Bhutan ­ Mountain Fortress of the Gods".

Thangka; 133 x 89 centimeters; 18th century; on loan from the National Museum of Paro
 
The Goddess Tsheringma is originally a pre-Buddhist diety who, after her magical defeat by Guru Rinpoche, now protects man as well as Buddhism. Riding on a lion, she holds in her left hand the vase of longevity and in the right hand the vajra*. She is surrounded by her four sisters, who are also portrayed on their mounts. In the middle ot the top row sits Amithaba*, the Buddha of long life. To the left of him is Guru Rinpoche and to the right is Yogi Milarepa. Both play important roles in the taming and in the Buddhification of Tsheringma. The two outer figures above represent Dakini*, "heavenly wanderers", that portray the fleetingness of earthly existence. Below, in the middle, sits Men Tshogdag, an elephant-headed diety who is associated with wealth.

Tunic (shingkha), wool, wool and silk applique; length 121 centimeters, width 97 centimeters; on loan from the Völkerkundemuseum der Universität Zürich
Tunics of this kind are nowadays only worn by the women of the Kurtö region at rituals for the mountain gods. The wearers emphasize that this is not everyday wear. In many villages, these are only allowed to be worn by women from the most important families.

Ritual cake of a warrior (magtor), unfired clay, painted; height 38 centimeters; on loan from the Museum für Völkerkunde Wien
Clay replica of a ritual cake which was originally made out of dough. This object was created by a monk in Bumthang. It represents a belligerent deity, as he is used during the yearly ceremonies of worship. In the course of the ceremony, this figure serves as a body for the deity.

Free-standing mask, wood; height 38 centimeters, width 29 centimeters; on loan from the National Museums & Galleries on Merseyside, Liverpool
 
Tsen* portrayals in mask-form are stored in the altar rooms. Here they are meant to be protectors of the Buddhist teachings. The lay-population also turns to them for protection in their everyday lives.

Handle: brass, blade: iron; length 20 centimeters; on loan from a private collection
Ritual daggers, made of iron, are used for the symbolic killing of demons.

Bone, snakeskin, silver, silk, silk velvet, cotton, imitation coral; measurement of the drum base 9 x 6,5 centimeters; on loan from a private collection
Hand drums, which are beaten on both sides, symbolize the simultaenous existence of both the relative and the absolute truth. They accompany the Lama in his meditation, please the gods' ears or call for the deities in ritual.

Bone; length 27 centimeters, on loan from a private collection
Ritual daggers, carved entirely out of bone, are kept mainly on the altar as decorative objects or are used in secret rites.

Especially in the Paro valley, Tsheringma is venerated, a mighty mountain deity who embodies herself in Chomolhari, more than 7000 metres high.