Black is the color of hate, transmuted by the alchemy of wisdom into compassion. Darkness represents the imminence of the absolute, the threshold of the experience. It is used for terrific ritual actions, the radical conquest of evil in all its forms - conquest not by annihilating, but by turning even evil into good. Thus, in the black paintings (Tibetan nagtang) the black ground casts forth deities in luminous visions of translucent colors.
Black is the color of hate, transmuted by the alchemy of wisdom into compassion. Darkness represents the imminence of the absolute, the threshold of the experience. It is used for terrific ritual actions, the radical conquest of evil in all its forms - conquest not by annihilating, but by turning even evil into good. Thus, in the black paintings (Tibetan nagtang) the black ground casts forth deities in luminous visions of translucent colors.
Intent, In Tents and Intense, by Ann Shaftel[/size]
Abstract
The concept of Original Artistic Intent is difficult to apply to Tibetan thangkas. Thangkas are composite objects produced by painters and tailors with differing intents, skills and training. Iconographic specifications, regional and doctrinal differences in style, changes in form from harsh treatment and altered mountings all complicate the issue.
Introduction
A thangka is a complicated, composite three-dimensional object consisting of: a picture panel which is painted or embroidered, a textile mounting; and one or more of the following: a silk cover, leather corners, wooden dowels at the top and bottom and metal or wooden decorative knobs on the bottom dowel.
Can you say that there was an artist who had a prevailing artistic vision over the entire composition? Rarely. Is the thangka which you are examining in your laboratory today in its original form? Probably not.
Intent
What is the purpose of a thangka, what use was it originally intended for? Thangkas are intended to serve as a record of, and guide for contemplative experience. For example, you might be instructed by your teacher to imagine yourself as a specific figure in a specific setting. You could use a thangka as a reference for the details of posture, attitude, colour, clothing. etc., of a figure located in a field, or in a palace, possibly surrounded by many other figures of meditation teachers, your family, etc..
In this way, thangkas are intended to convey iconographic information in a pictorial manner. A text of the same meditation would supply similar details in written descriptive form.
Does the concept of artistic intent apply to thangkas? Only rarely do thangkas express the personal vision or creativity of the painter, and for that reason thangka painters have generally remained anonymous as have the tailors who made their mountings. This anonymity can be found in many other cultures.
There are, however, exceptions to this anonymity. Rarely, eminent teachers will create a thangka to express their own insight and experience. This type of thangka comes from a traditionally trained meditation master and artist who creates a new arrangement of forms to convey his insight so that his students may benefit from it. Other exceptions exist where master painters have signed their work somewhere in the composition.
The vast majority of anonymously created thangkas, however, have taken shape as a scientific arrangement of content, colour and proportion, all of which follow a prescribed set of rules. These rules, however, differ by denomination, geographical region and style. The Conservator is left with the responsibility of caring for religious objects that usually carry neither the names of the artists, nor information about their technique, date or provenance. But we do know that the intent of the artist was to convey iconographic information.
There is a vast amount of iconographic information provided in thangkas, some of it literally spelled out for you. If you look closely, many thangkas spell identification of figures and scenes in formal and delicately rendered scripts. In damaged sections of thangkas where paint layers are missing, letters which indicate the master painter's choice of colour are sometimes visible. These letters were not intended to be part of the final composition and should not be confused with the former. But given the breadth and variety of the iconography of Indian and Tibetan Buddhism, it is virtually impossible to extrapolate the information that would be required to fill in figures that are missing or to complete the sacred objects that the figures hold in their hands. Where inpainting is required, the definition and clarification of artistic intent is a complex issue.
Since even indigenous Tibetan scholars trained in the iconographic details of Buddhist deities generally would not presume to know the iconography associated with every deity, it is unlikely that most Conservators could guess the identity and details of unfamiliar figures. In this case, speculation as to the artist's intent tends to be a particularly unrewarding strategy.
In the twenty five years during which I have been working with thangkas, I have chosen never to guess, calculate or presume to identify missing iconographic facts. To do so would, in my experience, contravene both the ethics that are required of professional Conservators and the integrity of the objects that have been entrusted to us. Even a subtle change in colour alters the message of an icon.
For example, a particular shade of the colour green indicates effective activity, while a white often indicates peacefulness and unassailable compassion. It is significant therefore if the same form of a feminine figure is rendered in green or white.
Is the colour you see before you the colour which the artist intended for you to see? Sometimes water damage (yak-hide glue is susceptible to water damage) washes away several fine layers of pigment on final paint layers or shading layers. This damage exposes either underdrawing or flat colours which the artist never wanted you to see. Although some details may be present, unless the artist has also left a notation as to the specific colour (sometimes revealed by paint loss), an error would be made if the Conservator were to reconstruct something in an inappropriate colour.
Often, a combination of water-damage, greasy butter lamp soot and smoky incense grit permanently alters the original colours. Evidence of this is often seen at the edges where a mounting has protected the original colours.
Source:http://www.buddhanet.net/thangkas.htm