All Creation Begins with the sacred union of male and female energies. Without an acceptance of death and transfiguration, our aspirations to wholeness, to Buddhahood, can never bear fruit. Ignorance of our true nature is transformed in the charnel grounds into fearless and radiant awareness, the corpse of our mundane self consumed by jackals and flames. The charnel grounds signify the transformative energies of Tantra itself, the seamless continuity of life and death. On the outer ring of the first Mandala are the eight charnel grounds that confront Tantric practitioners with a realm beyond hopes, desires, preferences, and fears. This blissful awareness encompasses all life and emotions, combusting in the liberating vision of selfless ecstasy. When desire no longer clings to its object, it awakens to its primordial nature, which no longer divides into self and other. There are very few artist who have to ability to create this harmony of the colors and maintain this precision brush strokes. As a support for inner transformation, Chakrasamvara's blissful radiance converts timid responses to reality into radical engagement. This beautiful thangka of the Wheel of Life, is painted on a beautiful ocean background. Each of the Mandalas is inscribed by a decorative frieze of mythical animals and floral motifs, an element introduced into Buddhist painting in the mid – twentieth century by Newar artists of the Kathmandu valley. In the second two versions, these circles are represented by stylized lotus petals radiating from the central image. At the intermediate points of the compass are four skull cups supported by vases and containing seminal essences, blood, five ambrosial nectars, and the "five awakening." The second circle is the Circle of Mind (Chittachakra) the third is the Circle of Speech (Vakrachakra) the fourth, the Circle of the Body (Kayachakra) and the fifth, the Circle of Tantric Vows (Samayachakra). The first circle, the circle of Great Bliss, consists of four goddesses in the four cardinal directions. Surrounding the central figures are five concentric rings of attendant deities or, in the case of these Thangkas, their symbolic equivalents. At the center of the Mandala, the intertwined images of a pig, a rooster, and a snake symbolically depict the ignorance, greed, and aggression that characterize the worlds of suffering and dissatisfaction, which Buddhist call Samsara. A powerful mirror for spiritual aspirants, the wheel of deluded existence is often painted to the left of Tibetan monastery doors it offers an opportunity for monks and pilgrims alike to look deeply into their essential being. It is hand painted by local artists called Lama on canvas and mounted in Tibetan Silk. "Wheel of Life," this classical image from the Tibetan Buddhist tradition depicts the psychological states, or realms of existence, associated with the unenlightened state.
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