Statue, Tibetan Buddhist statuette.
Kalachakra in yab yum
Vajrayana, esoteric, tantric Buddhism.
This statue was made by Tibetan bronziers, specialized in making statues and ritual objects for Vajrayana Buddhist temples.
The base moves from below in order to put offerings in the statuette during the blessing like all true Buddhist statuettes
Size; Height 30CM width 22CM depth 10CM
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Kalachakra means "cycles of time", time being a measure of change both at the external plane of the world and the universe and at the internal plane of the body. As such, it can be measured in many ways. On the external plane there are the cycles of the orbits of the planets, the months and seasons of the year, the phases of the moon, the hours of the day and so on, not to mention the historical cycles and the periods of wars and peace. Internally there are life cycle cycles (infancy, childhood, adulthood, and old age), menstrual cycles, sleep cycles and circadian rhythms, the number of breaths per day and so on. These external and internal cycles are in close parallel. Just as stars, galaxies and universes go through cycles of formation, endurance, dissipation and extinction, human beings undergo the cycles of birth, life, old age and death, as well as a bardo, or intermediate period. Moreover, both internal and external cycles repeat themselves without beginning through the perpetual rebirth of universes and lives.
Our experience of these external and internal time cycles is shaped by our karma. Karma is the mental factor that causes us compulsively to do, say, or think something, and is based on ignorance and confusion about the effects of our conduct and how we, others, and all things exist. According to some explanations, karma also includes the compulsive energy with which we act and speak, as well as the compulsive form of our actions and the compulsive sound of our speech. From our karmic behaviors, it results in us experiencing recurrent and uncontrollable rebirths, subject to the ravages of external and internal time cycles. It also follows that we experience these cycles with the sufferings of new cycles of all kinds of evils, and with a type of happiness that is never lasting or satisfying. The Kalachakra adds to this description the cycles of the winds of karma, which are responsible for the appearances (mental holograms) generated by our mental activity during our cycles of wakefulness, dreaming, deep sleep, and during the occasional experience of the paroxysm of orgasmic ecstasy.
There is a third cycle of time, known as the "alternative Kalachakra", which includes a cycle of tantric initiation (transmission), two stages of practice and the attainment of Buddhahood. This cycle is not only an alternative to the external and internal kalachakras, but also an antidote to their harmful influence. After all, if our energy, clarity of mind, and moods are influenced by weather, the amount of sunlight per day, hormonal changes, age degeneration, etc., it not only hinders our ability to achieve our own goals, it also prevents us from being effective in helping others.
Kalachakra is unique in many ways. Indeed, in its presentation of the external cycles of time, the literature of the kalachakra offers complex mathematical formulas for calculating the positions of the sun, moon and planets, the duration of the summer solstice days, the time of eclipses, the lunar calendar and astrological horoscopes. It even includes engineering instructions for the construction of mechanical devices useful in times of war and peace. The discussion of internal cycles offers detailed descriptions of the body's subtle energy system with its chakras, channels and drops, added to many aspects integrated into the Tibetan medical tradition, as well as an analysis of Sanskrit phonetics.
The Kalachakra initiation and the two stages of practice are also unique, with many characteristic features that differ from other tantras of anuttara yoga. The initiation, respecting the parallelism between the internal and external kalachakras, is conferred according to stages that correspond to the stages of life and is modeled on them. The palace of the mandala and the body of the main Buddha figure have the same proportions as the model of the universe and the human body. Because of the complexity of the outer and inner worlds and the need for full purification of both, the mandala contains more figures than almost any other tantra system. The various sets of figures among the 722 in and around the palace correspond to sets such as the number of days and months in a lunar year, as well as the senses, elements, and factors of the aggregates of body and mind. In addition, the final stages of practice with the subtle energy system open up a unique mode of access to the mind of clear light (the most subtle level of mental activity) and a unique type of subtle body (an empty form) that serves as a prototype for a Buddha's form bodies.
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