SKU: 12300134036

Set Van 7 Kristallen Klankschalen Chakra 432 Hz Macaron Design

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Set Van 7 Kristallen Klankschalen Chakra 432 Hz Macaron DesignDeze set van zeven kristallen klankschalen is zorgvuldig afgestemd op 432 Hz, met de toonhoogte A4 als basis. Elke schaal correspondeert met een van de zeven chakra's en heeft een zachte kleur die doet denken aan zoete macarons. De klankschalen zijn nestbaar en gemakkelijk mee te nemen in de twee gevoerde beschermtassen, zodat je altijd ruimte kunt maken voor een moment van verstilling. De set bevat: 7 kristallen klankschalen in de tonen C, D, E, F,

Deze set van zeven kristallen klankschalen is zorgvuldig afgestemd op 432 Hz, met de toonhoogte A4 als basis. Elke schaal correspondeert met een van de zeven chakra's en heeft een zachte kleur die doet denken aan zoete macarons. De klankschalen zijn nestbaar en gemakkelijk mee te nemen in de twee gevoerde beschermtassen, zodat je altijd ruimte kunt maken voor een moment van verstilling.

De set bevat:
7 kristallen klankschalen in de tonen C, D, E, F, G, A en B
2 suède aanstrijkstokken
2 rubberen kloppers

Deze klankschalen zijn gemaakt van pure poedervormige kwartskristallen, die onder hoge temperatuur samengeperst worden tot hun eigen vorm. Zo ontstaat een schaal die niet alleen mooi is, maar ook heldere, mooie tonen produceert. De grootte van iedere schaal bepaalt de toonhoogte, waarbij kleine schalen hogere tonen voortbrengen en grote schalen juist lager klinken. De verschillende tonen kunnen je uitnodigen tot ontspanning of aarding, afhankelijk van je eigen ervaring en aandacht tijdens je moment met de schaal.

Let op: Plaats nooit het hoofd in een klankschaal en sla niet te hard in de buurt van het hoofd. Bewaar tussen meerdere klankschalen voldoende ruimte om trillingen te voorkomen die de schalen kunnen beschadigen. Vraag ook voorzichtigheid als je klankschalen gebruikt in de nabijheid van iemand met metalen implantaten of kogelgewrichten, zoals pinnen, en stem hierop af.

Het is normaal dat de klank enkele Hertz kan afwijken, tot ongeveer 2 Hz hoger of lager.

Om de klank van de klankschalen te verkennen, kun je verschillende kloppers proberen, zoals met rubber, leer, vilt of wol. Houten stokken worden afgeraden, omdat ze de kwetsbare kristallen kunnen beschadigen. Bij deze set worden suède en rubber meegeleverd, waarmee je de verschillende klanken en vibraties kunt ontdekken.

Let bij het kiezen van een enkele schaal op een mogelijke kleine afwijking in de toon. Perfect gestemde noten zijn zeldzaam en de maat van de schaal kan invloed hebben op de precieze toonhoogte. Dit hangt ook af van factoren zoals gewicht en wanddikte, en van het productieproces zelf.

Door verschillende kristallen klankschalen te combineren, kun je harmonieën creëren die variëren in effect per persoon en situatie. In een rustige, persoonlijke setting kunnen deze schalen je helpen om in balans te komen, waarbij het fijn is om ze niet langer dan 15 tot 20 minuten achter elkaar te laten klinken. Laat altijd positieve intenties meereizen met het geluid. Je bent tijdens het spelen in contact met de klank die als verlengstuk van jezelf mag voelen.

Je kunt je tijdens het klankritueel richten op de chakra waar je op dat moment aandacht aan wilt geven. De muzikale tonen corresponderen met de volgende chakra's:
Bijvoorbeeld de eerste chakra (noot B) voor aarding, de tweede (A) voor creativiteit en sensualiteit, de derde (G) die met eigenwaarde en overvloed te maken heeft, de vierde (F) verbonden met liefde en gezondheid, de vijfde (E) voor communicatie, de zesde (D) voor intuïtie, en de zevende (C) voor spirituele verbinding.

De tonen van je kristallen schaal kun je verdiepen door zacht mee te vocaliseren, of de kracht van je ademhaling en positieve gedachten aan te wenden. Een bewuste voorbereiding, bijvoorbeeld met ademhalingsoefeningen en visualisaties, helpt je om in de juiste stemming te komen voor een gedragen klankmoment. Affirmaties die je uitspreekt mogen rustig en in de tegenwoordige tijd zijn, om zo ruimte te maken voor bewustzijn en intentie.

Speel zachtjes op de bovenrand van de schaal en volg het geluid rustig rond met de stok of klopper voor langere tonen. Vertrouw op je eigen gevoel en intentie terwijl je de klankschaal gebruikt, zo ontstaat er een persoonlijke verbinding met het geluid.

432 Hertz (Hz)
Geluid en muziek zijn opgebouwd uit trillingen. Hoe hoger het aantal trillingen per seconde, hoe hoger de toon. De eenheid hiervoor is Hertz (Hz). De toonhoogte 432 Hz wordt vaak gezien als een natuurlijke frequentie die in de natuur, wiskunde en het universum terugkomt. Veel klassieke muziek was oorspronkelijk afgestemd op deze toonhoogte, waaronder werk van Bach en Brahms. Ook deze kristallen klankschalen zijn volgens deze afstemming gemaakt.

De tonen op 432 Hz klinken voor veel mensen prettig en zorgen voor een natuurlijke resonantie met het universum en onze planeet. Dit stemt aan tot een gedragen, harmonieuze sfeer tijdens het gebruik van de klankschalen.

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SKU: 12300134036

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4.5 ★★★★★
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John Riley
Belleville, US
★★★★★ 5
Profoundly Deep and Spiritual Homilies
Format: Hardcover
Cardinal Cantalamessa's homilies are interesting and deep. I can't possibly read them except slowly and meditatively.
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Reviewed in the United States on January 17, 2026
J
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James Secora
Pawtucket, US
★★★★★ 5
A readable set of reflections on Faith, Hope, and Charity
Format: Hardcover
Cardinal Raniero Cantalamessa offers a series of wonderful theological and spiritual insights into the three theological virtues of Faith, Hope, and Charity. Taking presentations on each of the virtues, the Cardinal edited each into smaller units, each three to four pages in length. This makes for easy reading (one could take a selection a day) for "lectio divina". His treatment of "Justification by Faith" puts what has been a "thorn of contention" into easily understood terms that can open itself to ecumenical dialog with other Christian denominations for whom this has been a point of misunderstanding of the Catholic position.
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Reviewed in the United States on October 18, 2024
E
Erik D. Curren
Port Orchard, US
★★★★★ 5
We can all be wise men bearing gifts to Jesus
Format: Hardcover
Faith, hope, and charity are not just virtues that we can develop to bring ourselves closer to God and our fellow person but they are also gifts that we can bring to God, writes this household preacher to two Popes. Cardinal Cantalamessa writes on serious topics with an accessible and joyful style that welcomes the reader to see him or herself as one of the Magi bringing precious and deeply meaningful gifts to Christ.
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Reviewed in the United States on November 14, 2024
R
Rocco
Pawtucket, US
★★★★★ 5
Cardinal Cantalamessa is a Saint!
Format: Hardcover
This book has the wisdom of the fathers infused with the gentle Grace of the Holy Spirit, written for modern day Christian readers.
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Reviewed in the United States on December 20, 2024
J
jpmath
Battle Creek, US
★★★★★ 4
Beautiful and profound, albeit flawed
Format: Hardcover
What I'd really like to rate this is 4 1/2 stars, because it isn't perfect, but it's better than a 4. I just can't bear to give it a 5, for reasons described below. The book has three main parts, each named for a theological virtue of the title. Altogether there are 40 chapters: 14 dedicated to faith, 10 to hope, and 16 to charity. A couple of "Bonus" chapters called "Excursus" take up some interesting theological questions that are related but don't quite fall under any one topic: did Jesus possess the theological virtues? and From God as Love to the Filioque. The book is deeply learned and cites theologians through the centuries, including a few I'd never heard of despite a lot of formal and informal theological study. Of course you meet the usual suspects such as Origen, pseudo-Dionysius, Augustine, Thomas Aquinas, Catherine of Siena, John of the Cross, Mother Teresa, and others; but: have YOU heard of St. Zeno of Verona before? If not, you're in for a treat! The text has more of an Augustinian flavor than a Scholastic one. (I should qualify that claim by admitting that I am at best an armchair theologian, so don't quote me on that.) But, for example: Chapter 39 discusses Beauty, uses the idea of God's eternal Beauty to explain the Trinity, and concludes with St. Augustine's "recipe" for becoming beautiful. Indeed, an in-depth discussion of the Trinity doesn't appear at all until Part 3 on Charity, rather than in the chapter on Faith! An important distinction that Fr. Cantalamessa draws is between "objective" aspects of a theological virtue and the "subjective" aspects of the same. The "objective" aspects refer to the object of the virtue, such as God Himself; the "subjective" aspects refer to how we experience them. He points out that, historically, the "objective" view tended to predominate in theological discussion, whereas the "subjective" view tends to dominate more recently, almost to the exclusion of the objective. It will probably not surprise the reader that Fr. Cantalamessa, former Preacher to the Papal Hosuehold, comes down squarely in the Catholic approach of "both/and", and he elaborates on this. A very appealing aspect of this book is the occasional use of parable and analogy to explain difficult subjects: a parable on trying to justify ourselves by our works (Ch. 7), analogies for "the hint that God exists" (ch. 5), the analogy of the seed (ch. 14), an analogy that hope needs difficulties and tribulations (ch. 22), the Trinity (ch. 29), God's love for us is erotic (ch. 34), and how we might hope that even Nietzsche can be saved (ch. 37). Many analogies, though not all, are drawn from ordinary family life: a mother's love for a child, a child's temper tantrum before collapsing in tears on a parent. These are powerful and effective. Unfortunately, I can't rate it 5 stars, because the text seems to consider its audience to be the average educated lay Catholic, but there are two serious weaknesses both for the theological newbie and even for the theological adolescent. One is the use of many unfamiliar terms, some of them merely transliterated from Greek, and no definition given anywhere -- often, not even a hint of what the word may mean. In some cases this can make it difficult to follow the discussion. For instance, the text dedicates two entire chapters to the question of justification, which makes sense given that it's an important topic in the realm of faith, and it's important to take it seriously. But the book never once provides a definition, which suggests the reader should be familiar with the term already. I guarantee you most people don't know what the word means. But even if you think that a definition of "justification" will indeed come tripping off the average reader's tongue, I challenge you to make a case for terms like ontological, parousia, and parenesis. I've been reading Catholic theology for 30 years and parenesis is a new one even to me. Sure, the reader might could look them up, and I'm glad to expand my vocabulary, but who's the audience here? If the text is meant only for seminarians, then never mind, but given how Word on Fire is marketing this I really don't think that is the case. The second major weakness is all the more disappointing, as it is so common to contemporary works of theology: when newer developments seem to contradict past dogma or even Scripture itself, pretend the dogma and Scripture doesn't exist. This happens at least twice: 1) Surely Fr. Cantalamessa is not unaware that Scripture both Old and New is replete with references to Christ "ransoming" us from God's wrath. Yet there he is in Chapter 31, not merely acting as if it doesn't exist, but contemptuously dismissive of the notion! Grant the Scholastics this much: at least they took Matthew 20.28, Romans 1.18, Romans 2.5-8, 1 Timothy 2.6, 1 Peter 1.18-19, and Revelation 19.15 seriously enough to wrestle with them. 2) Similarly, the Council of Florence made certain pronouncements on "those existing outside the Catholic Church" and "the souls of those who depart this life in actual mortal sin, or in original sin alone." Chapter 14 acts as if they do not exist. I do not for a moment mean to advocate for the "glass half-empty" interpretation of these pronouncements that predominated theological discourse for centuries, let alone for Feeneyism, but we ignore them at our peril, if only because ignoring them leaves a great big breach in the apologetic wall that will come under assault both from those who do reject the Second Vatican Council and from hostile Protestants more knowledgeable of Catholic theological history than the average Catholic and, one half-wonders, the average Catholic theologian. Those drawbacks, while severe enough in my eyes to warrant mention and deduct a star, do not for a moment take away from the beauty and profundity of the rest of this work. I am very glad to have had the chance to read it; it has challenged me both intellectually and spiritually, and I have given it to my (late teenage) children to read and discuss with me. It is absolutely worth reading, and you WILL get a lot out of it. Just be ready for the challenge.
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Reviewed in the United States on July 25, 2025

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