Kalachakra

Kalachakra Deity with consort Visvamata

Kālacakra (Sanskrit: ???????; IAST: Kālacakra; Telugu:??????? Tibetan: ????????????????; Wylie: dus-kyi ’khor-lo)is a Sanskrit term used in Tantric Buddhism that means"time-wheel" or "time-cycles".

Kalachakra traditionKalachakra refers both to a Tantric deity (Tib. yidam) ofVajrayana Buddhism and to the philosophies and medit-ation practices contained within the Kalachakra Tantraand its many commentaries. The Kalachakra Tantra ismore properly called the Kalachakra Laghutantra, and issaid to be an abridged form of an original text, theKalachakra Mulatantra which is no longer extant. SomeBuddhist masters assert that Kalachakra is the most ad-vanced form of Vajrayana practice; it certainly is one ofthe most complex systems within tantric Buddhism.

The Kalachakra tradition revolves around theconcept of time (kāla) and cycles (chakra): from thecycles of the planets, to the cycles of human breathing,it teaches the practice of working with the most subtleenergies within one’s body on the path toenlightenment.

The Kalachakra deity represents a Buddha and thusomniscience. Since Kalachakra is time and everything isunder the influence of time, Kalachakra knows all.Whereas Kalachakri or Kalichakra, his spiritual consortand complement, is aware of everything that is timeless,untimebound or out of the realm of time. In Yab-yum,they are temporality and atemporality conjoined. Simil-arly, the wheel is without beginning or end.[1]

The Kalachakra TantraThe Kalachakra Tantra is divided into five chapters[2],the first two of which are considered the "groundKalachakra." The first chapter deals with what is calledthe "outer Kalachakra"—the physical world– and in par-ticular the calculation system for the Kalachakra calen-dar, the birth and death of universes, our solar systemand the workings of the elements.

The second chapter deals with the "innerKalachakra," and concerns processes of human gestationand birth, the classification of the functions within thehuman body and experience, and the vajra-kaya; the ex-pression of human physical existence in terms of chan-nels, winds, drops and so forth. Human experience is bysome described in terms of four mind states: waking,dream, deep sleep, and a fourth state which is availablethrough the energies of sexual orgasm. The potentials(drops) which give rise to these states are described, to-gether with the processes that flow from them.

The last three chapters describe the "other" or "al-ternative Kalachakra," and deal with the path andfruition. The third chapter deals with the preparationfor the meditation practices of the system: the initi-ations of Kalachakra. The fourth chapter explains the ac-tual meditation practices themselves, both the medita-tion on the mandala and its deities in the generationstage practices, and the perfection or completion stagepractices of the Six Yogas. The fifth and final chapter de-scribes the state of enlightenment (fruition) that resultsfrom the practice.

InitiationAs in all vajryana practices, the Kalachakra initiationsempower the disciple to practice the Kalachakra tantrain the service of attaining Buddhahood. There are twomain sets of initiations in Kalachakra, eleven in all. Thefirst of these two sets concerns preparation for the gen-eration stage meditations of Kalachakra. The secondconcerns preparation for the completion stage

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Monks attending the January 2003 Kalachakra initiation inBodhgaya, India.

meditations known as the Six Yogas of Kalachakra. At-tendees who don’t intend to carry out the practice areoften only given the lower seven initiations.

AstrologyThe phrase "as it is outside, so it is within the body" isoften found in the Kalachakra tantra to emphasize thesimilarities and correspondence between human beingsand the cosmos; this concept is the basis for Kalachakraastrology, but also for more profound connections andinterdependence as taught in the Kalachakra literature.

In Tibet, the Kalachakra astrological system is one ofthe main building blocks in the composition of Tibetanastrological calendars[3]. The astrology in the Kalachakrais not unlike the Western system, in that it employscomplicated (and surprisingly accurate) astronomicalcalculations to determine, for example, the exact loca-tion of the planets.

History and OriginAccording to the Kalachakra Tantra, King Suchandra(Tib. Dawa Sangpo) of the Kingdom of Shambhala reques-ted teaching from the Buddha that would allow him topractice the Dharma without renouncing his worldly en-joyments and responsibilities.

In response to his request, the Buddha taught thefirst Kālachakra root tantra in Dhanyakataka (PaldenDrepung in Tibetan)(near present day Amaravati), asmall town in Andhra Pradesh in southeastern India,supposedly bilocating (appearing in two places at once)at the same time as he was also delivering the Prajna-paramita sutras at Vulture Peak Mountain in Bihar.Along with King Suchandra, ninety-six minor kings andemissaries from Shambhala were also said to have re-ceived the teachings. The Kalachakra thus passed dir-ectly to Shambhala, where it was held exclusively forhundreds of years. Later Shambhalian kings, Man-jushrikirti and Pundarika, are said to have condensedand simplified the teachings into the "Sri Kalachakra" or

Rigdan Tagpa or Manjushrí Kírti, King of Shambhala

"Laghutantra" and its main commentary the"Vimalaprabha", which remain extant today as the heartof the Kalachakra literature.

Rigdan Tagpa or Manjushrí Kírti is said to have beenborn in 159 BCE and ruled over Shambhala which had300,510 followers of the Mlechha (Yavana or "western")religion living in it, some of whom worshiped the sun.He is said to have expelled all the heretics from hisdominions but later, after hearing their petitions, al-lowed them to return. For their benefit, and the benefitof all living beings, he explained the Kalachakra teach-ings. In 59 BCE he abdicated his throne to his son,Puṇdaŕika, and died soon afterwards, entering theSambhoga-káya of Buddhahood.[4]

There are presently two main traditions ofKalachakra, the Ra lineage (Tib. Rva-lugs) and the Drolineage (Tib.’Bro-lugs). Although there were many trans-lations of the Kalachakra texts from Sanskrit intoTibetan, the Ra and Dro translations are considered to bethe most reliable (more about the two lineages below).The two lineages offer slightly differing accounts of howthe Kalachakra teachings returned to India fromShambhala.

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In both traditions, the Kalachakra and its relatedcommentaries (sometimes referred to as the BodhisattvasCorpus) were returned to India in 966CE by an Indianpandit. In the Ra tradition this figure is known as Chi-lupa, and in the Dro tradition as Kalachakrapada theGreater. Scholars such as Helmut Hoffman have sugges-ted they are the same person. The first masters of thetradition disguised themselves with pseudonyms, so theIndian oral traditions recorded by the Tibetans contain amass of contradictions.

Chilupa/Kalachakrapada is said to have set out to re-ceive the Kalachakra teachings in Shambhala, along thejourney to which he encountered the Kulika(Shambhala) king Durjaya manifesting as Manjushri,who conferred the Kalachakra initiation on him, basedon his pure motivation.

Upon returning to India, Chilupa/Kalachakrapada issaid to have defeated in debate Nadapada (Tib. Naropa),the abbot of Nalanda University, a great center ofBuddhist thought at that time. Chilupa/Kalachakrapadathen initiated Nadapada (who became known asKalachakrapada the Lesser) into the Kalachakra, and thetradition thereafter in India and Tibet stems from thesetwo. Nadapada established the teachings as legitimate inthe eyes of the Nalanda community, and initiated intothe Kālachakra such masters as Atisha (who, in turn, ini-tiated the Kālachakra master Pindo Acharya (Tib.Pitopa)).

A Tibetan history, the Pag Sam Jon Zang, as well as ar-chitectural evidence, indicates that the Ratnagiri ma-havihara in Orissa was an important center for the dis-semination of the Kalachakratantra in India.

The Kalachakra tradition, along with all VajrayanaBuddhism, vanished from India in the wake of theMuslim invasions.

Spread to TibetThe Dro lineage was established in Tibet by a Kashmiridisciple of Nalandapa named Pandita Somanatha, whotraveled to Tibet in 1027 (or 1064CE, depending on thecalendar used), and his translator Droton Sherab DrakLotsawa, from which it takes its name. The Ra lineagewas brought to Tibet by another Kashmiri disciple ofNadapada named Samantashri, and translated by RaChoerab Lotsawa (or Ra Dorje Drakpa).

The Ra lineage became particularly important in theSakya order of Tibetan Buddhism, where it was held bysuch prominent masters as Sakya Pandita (1182-1251),Drogon Chogyal Pagpa (1235-1280), Budon Rinchendrup(1290-1364), and Dolpopa Sherab Gyaltsen (1292-1361).The latter two, both of whom also held the Dro lineage,are particularly well known expositors of the Kalachakrain Tibet, the practice of which is said to have greatly in-formed Dolpopa’s exposition of the Shentong view. Astrong emphasis on Kalachakra practice and exposition

Kalachakra statue in American Museum of Natural History,Newyork

of the Shentong view were the principal distinguishingcharacteristics of the Jonang school that traces its rootsto Dolpopa.

The teaching of the Kalachakra was further ad-vanced by the great Jonang scholar Taranatha(1575-1634). In the 17th century, the Gelug-led govern-ment of Tibet outlawed the Jonang school, closing downor forcibly converting most of its monasteries. The writ-ings of Dolpopa, Taranatha, and other prominentShentong scholars were banned. Ironically, it was also atthis time that the Gelug lineage absorbed much of theJonang Kalachakra tradition.

Today Kalachakra is practiced by all four Tibetanschools of Buddhism, although it appears most promin-ently in the Gelug lineage. It is the main tantric practicefor the Jonang school, which persists to this day with asmall number of monasteries in eastern Tibet. Effortsare under way to have the Jonang tradition be recog-nized officially as a fifth tradition of Tibetan Buddhism.

Kalachakra practice today inthe Tibetan Buddhist schoolsButon Rinchen had considerable influence on the laterdevelopment of the Gelug and Sakya traditions of

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Kalachakra, and Dolpopa on the development of the Jon-ang tradition on which the Kagyu, Nyingma, and theTsarpa branch of the Sakya draw. The NyingmaandKagyu rely heavily on the extensive, Jonang-influ-enced Kalachakra commentaries of Ju Mipham andJamgon Kongtrul the Great, both of whom took a stronginterest in the tradition. The Tsarpa branch of the Sakyamaintain the practice lineage for the six branch yoga ofKalachakra in the Jonang tradition.

It should be noted, however, that there were manyother influences and much cross-fertilization betweenthe different traditions, and indeed His Holiness theDalai Lama has asserted that it is acceptable for thoseinitiated in one Kalachakra tradition to practice inothers.

Gelugpa

The Dalai Lama presiding over the Kalachakra initiation inBodhgaya in January 2003.

The Dalai Lamas have had specific interest in theKālachakra practice, particularly the First, Second,Seventh, Eighth, and the current (Fourteenth) Dalai La-mas. The present Dalai Lama has given thirty Kalachakrainitiations all over the world, and is the most prominentKalachakra lineage holder alive today. Billed as the"Kalachakra for World Peace," they draw tens of thou-sands of people. Generally, it is unusual for tantric initi-ations to be given to large public assemblages, but theKalachakra has always been an exception. The DalaiLama, Kalu Rinpoche and others have stated that thepublic exposition of this tantra is necessary in the cur-rent degenerate age. The initiation may be received as ablessing for the majority of those attending, althoughmany attendees do take the commitments and sub-sequently engage in the practice.

Kalachakra Initiations given by H.H. XIV Dalai Lama• 1. Norbu Lingka, Lhasa, Tibet, in May 1954• 2. Norbu Lingka, Lhasa, Tibet, in April 1956• 3. Dharamsala, India, in March 1970• 4. Bylakuppe, South India, in May 1971• 5. Bodh Gaya, India, in December 1974• 6. Leh, Ladakh, India, in September 1976

• 7. Deer Park Buddhist Center, Madison, Wisconsin,USA, in July 1981

• 8. Dirang, Arunachal Pradesh, India, in April 1983• 9. Lahaul & Spiti, India, in August 1983• 10. Rikon, Switzerland, in July 1985• 11. Bodh Gaya, India, in December 1985• 12. Zanskar, Ladakh, India, in July 1988• 13. Los Angeles, USA, in July 1989• 14. Sarnath, India, in December 1990• 15. New York, USA, in October 1991• 16. Kalpa, HP, India, in August 1992• 17. Gangtok, Sikkim, India, in April 1993• 18. Jispa, HP, India, in August 1994• 19. Barcelona, Spain, in December 1994• 20. Mundgod, South India, in January 1995• 21. Ulanbaator, Mongolia, in August 1995• 22. Tabo, HP, India, in June 1996• 23. Sydney, Australia, in September 1996• 24. Salugara, West Bengal, India, in December 1996.• 25. Bloomington, Indiana, USA, in August 1999.• 26. Key Monastery, Spiti, Himachal Pradesh, India, in

August 2000.• 27a. Bodhgaya, Bihar, India, in January 2002

(postponed).• 27b. Graz, Austria, in October 2002.• 28. Bodh Gaya, Bihar, India, in January 2003.• 29. Toronto, Canada, in April 2004.• 30. Amaravati, Guntur, India in January 2006.

Ven. Kirti Tsenshab Rinpoche (1926-2006), The NinthKhalkha Jetsun Dampa Rinpoche, Ven. Jhado Rinpoche,and late Ven. Gen Lamrimpa (?-2003) are also among theprominent Kalachakra masters of the Gelug school.

KagyuThe Kalachakra tradition practiced in the Karma andShangpa Kagyu schools is derived from the Jonang tradi-tion, and was largely systematized by Jamgon Kongtrulthe Great, who wrote the text that is now used for em-powerment. The Second and The Third Jamgon KongtrulRinpoche (1954-1992) were also prominent Kalachakralineage holders, with the Jamgon Kontrul III giving theinitiation publicly in North America on at least one occa-sion (Toronto 1990).[5]

The chief Kalachakra lineage holder for the Kagyulineage was H.E. Kalu Rinpoche (1905-1990), who gavethe initiation several times in Tibet, India, Europe andNorth America (e.g., New York 1982[6]). Upon his death,this mantle was assumed by his heart son the Ven. BokarRinpoche (1940 - 2004), who in turn passed it on to Ven.Khenpo Lodro Donyo Rinpoche. Bokar Monastery, ofwhich Donyo Rinpoche is now the head, features aKalachakra stupa and is a prominent retreat center forKalachakra practice in the Kagyu lineage. Ven. TengaRinpoche is also a prominent Kagyu holder of theKālachakra; he gave the initiation in Grabnik, Poland in

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Kalu Rinpoche in 1987 at Kagyu Rintchen Tcheu Ling in Mont-pellier, France

August, 2005. Ven. Lopon Tsechu Rinpoche performedKalachakra initiations and build Kalachakra stupa inKarma Guen buddhist center in southern Spain. Anotherprominent Kalachakra master is H.E. Beru Khyentse Rin-poche. Chogyam Trungpa Rinpoche, while not a notedKalachakra master, became increasingly involved laterin his life with what he termed Shambhala teachings, de-rived from the Kalachakra tradition, in particular, themind terma which he received from the Kulika.

NyingmaAmong the prominent recent and contemporary Ny-ingma Kalachakra masters are H.H. Dzongsar KhyentseChökyi Lodrö (1894-1959), H.H. Dilgo Khyentse Rinpoche(1910-1991), and H.H. Penor Rinpoche.

SakyaHis Holiness Sakya Trizin, the present head of the Sakyalineage, has given the Kalachakra initiation many timesand is a recognized master of the practice.

The Sakya master H.E. Chogye Trichen Rinpoche isone of the main holders of the Kalachakra teachings.Chogye Rinpoche is the head of the Tsharpa School, oneof the three main schools of the Sakya tradition ofTibetan Buddhism.

One of the previous Chogye Trichen Rinpoches, Khy-enrab Choje (1436-97), beheld the sustained vision of thefemale tantric deity Vajrayogini at Drak Yewa in central

Tibet, and received extensive teachings and initiationsdirectly from her. Two forms of Vajrayogini appearedout of the face of the rocks at Drak Yewa, one red in col-or and the other white, and they bestowed theKalachakra initiation on Khyenrab Choje. When asked ifthere was any proof of this, his attendant showed vari-ous masters the kusha grass Khyenrab Choje hadbrought back with him from the initiation. It was unlikeany kusha grass found in this world, with rainbow lightssparkling up and down the length of the dried blades ofgrass. This direct lineage from Vajrayogini is the’shortest’, the most recent and direct, lineage of theKalachakra empowerment and teachings that exists inthis world. In addition to being known as the emanationof Manjushri, Khyenrab Choje had previously been bornas many of the Rigden kings of Shambhala as well as nu-merous Buddhist masters of India. These are some indic-ations of his unique relationship to the Kalachakratradition.

Chogye Trichen Rinpoche is the holder of six differ-ent Kalachakra initiations, four of which, the Bulug,Jonang, Maitri-gyatsha, and Domjung, are containedwithin the Gyude Kuntu, the Collection of Tantras com-piled by Jamyang Khyentse Wangpo and his discipleLoter Wangpo. Rinpoche has offered all six of these em-powerments to H.H. Sakya Trizin, the head of the SakyaSchool of Tibetan Buddhism. Rinpoche has given theKalachakra initiation in Tibet, Mustang, Kathmandu,Malaysia, the United States, Taiwan, and Spain, and iswidely regarded as a definitive authority on Kalachakra.In 1988 he traveled to the United States, giving the initi-ation and complete instructions in the practice of thesix-branch Vajrayoga of Kalachakra according to theJonangpa tradition in Boston. Chogye Rinpoche has com-pleted extensive retreat in the practice of Kalachakra,particularly of the six-branch yoga (sadangayoga) in thetradition of the Jonangpa school according to JetsunTaranatha. In this way, Chogye Rinpoche has carried onthe tradition of his predecessor Khyenrab Choje, the in-carnation of the Shambhala kings who received theKalachakra initiation from Vajrayogini herself. WhenChogye Rinpoche was young, one of his teachersdreamed that Rinpoche was the son of the King ofShambhala, the pure land that upholds the tradition ofKalachakra. (See biography of Chogye Trichen Rinpochein "Parting from the Four Attachments", Snow LionPublications, 2003.)

JonangThough not officially recognized as a fifth school ofTibetan Buddhism, the Jonang tradition is very import-ant in that it has preserved the Kalachakra practice lin-eage, especially of the completion stage practices. Infact, the Kalachakra is the main tantric practice in the

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Jonang tradition. Khenpo Kunga Sherab Rinpoche [7] isone contemporary Jonangpa master of Kalachakra.

Dalai LamaThe Kalachakra sand Mandala is dedicated to both indi-vidual and world peace and physical balance. The DalaiLama explains: "It is a way of planting a seed, and theseed will have karmic effect. One doesn’t need to bepresent at the Kalachakra ceremony in order to receiveits benefits." [8]

ControversyThe Kalachakra Tantra has occasionally been a source ofcontroversy in the west because the text contains pas-sages which may be interpreted as demonizing the Abra-hamic religions, particularly Islam. This is principallybecause it contains the prophecy of a holy war betweenBuddhists and so-called "barbarians" (Skt. mleccha). Onepassage of the Kalachakra (Shri Kalachakra I. 161) reads,"The Chakravartin shall come out at the end of the age,from the city the gods fashioned on Mount Kailasa. Heshall smite the barbarians in battle with his own four-di-vision army, on the entire surface of the earth."

Though the Kalachakra prophesies a future religiouswar, this appears in conflict with the vows of Mahayanaand Theravada Buddhist teachings that prohibit viol-ence. According to Alexander Berzin, the Kalachakra isnot advocating violence but rather against inner mentaland emotional aggression that results in intolerance,hatred, violence and war. Fifteenth century Gelug com-mentor Kaydrubjey interprets "holy war" symbolically,teaching that it mainly refers to the inner battle of thereligious practitioner against inner demonic and barbar-ian tendencies. This is the solution to violence, since ac-cording to the Kalachakra the outer conditions dependon the inner condition of the mindstreams of beings.Viewed that way, the prophesied war takes place in themind and emotions. It depicts the transformation of thearchaic mentality of violence in the name of religion andideology into sublime moral power, insight and spiritualwisdom.[9]

Tantric iconography including sharp weapons,shields, and corpses similarly appears in conflict withthose tenets of non-violence but instead represent thetransmutation of aggression into a method for overcom-ing illusion and ego. Both Kalachakra and his dharmap-ala protector Vajravega hold a sword and shield in theirpaired second right and left hands. This is an expressionof the Buddha’s triumph over the attack of Mara and hisprotection of all sentient beings.[10] Symbolism re-searcher Robert Beers writes the following about tantriciconography of weapons:

Many of these weapons and implements have theirorigins in the wrathful arena of the battlefield and

the funereal realm of the charnal grounds. Asprimal images of destruction, slaughter, sacrifice,and necromancy these weapons were wrested fromthe hands of the evil and turned - as symbols -against the ultimate root of evil, the self-cherish-ing conceptual identity that gives rise to the fivepoisons of ignorance, desire, hatred, pride, andjealousy. In the hands of siddhas, dakinis, wrathfuland semi-wrathful yidam deities, protective deitiesor dharmapalas these implements became puresymbols, weapons of transformation, and an ex-pression of the deities’ wrathful compassion whichmercilessly destroys the manifold illusions of theinflated human ego.[11]

This prophecy could also be understood to refer in partto the Islamic incursions into central Asia and Indiawhich deliberately destroyed the Buddhist religion inthose regions. The prophecy includes detailed descrip-tions of the future invaders as well as suggested (non-vi-olent) ways for the Buddhist teachings to survive theseonslaughts.[12][13]

One interpretation of Buddhist teachings that por-tray military conflict - such as elements of theKalachakra Tantra and the Gesar Epic - is that they maybe taught for the sake of those who possess a karmictendency towards militancy, for the purpose of tamingtheir minds. The passages of the Kalachakra that addressreligious warfare can be viewed as teachings to turnaway from any religious justification of war and viol-ence, and to embrace the precepts of love andcompassion.

Notes[1] The term "wheel" evoked herewith is a principal

polyvalent sign, teaching tool, organisingmetaphor and iconographic device within Indianreligions. Some Dharmic "wheel" cognates:Dharmachakra, Sudarshana Chakra and Samsara.

[2] Kilty,G Ornament of Stainless Light, Wisdom 2004,ISBN 0-86171-452-0

[3] Tibetan Astrology by Philippe Cornu, Shambala1997, ISBN: 1-57062-217-5

[4] Das, Sarat Chandra (1882). Contributions on theReligion and History of Tibet. First published in:Journal of the Asiatic Society of Bengal, Vol. LI. Reprint:Manjushri Publishing House, Delhi. 1970, pp. 81-82.

[5] "Kalachakra History". International KalachakraNetwork. http://kalachakranet.org/kalachakra_tantra_history.html. Retrieved on2008-01-07.

[6] "Dorje Chang Kalu Rinpoche". The Lion’s Roar.Simhanada. http://www.simhas.org/kalu.html.Retrieved on 2008-01-07.

[7] Short Biography

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[8] Tibetan Buddhism from Website of the Wild RoseDreamers Lodge

[9] Holy Wars in Buddhism and Islam: The Myth ofShambhala (Full Version)

[10] Beers, Robert (2004) The Encyclopedia of TibetanSymbols and Motifs ISBN 1-93247-610-5 p. 298

[11] Beers, Robert (2004) The Encyclopedia of TibetanSymbols and Motifs ISBN 1-93247-610-5 p. 233

[12] The Historical Interaction between the Buddhistand Islamic Cultures before the Mongol Empire e-book by Alexander Berzin

[13] Will Durant, "The Story of Civilization" Volume 1.

References• Berzin, A. Taking the Kalachakra Initiation, Snowlion

1997, ISBN 1-55939-084-0 (available in German,French, Italian, Russian)

• Brauen, M. Das Mandala, Dumont, ISBN 3770125096(also available in English, Italian, Dutch and otherlanguages)

• Bryant, B. The Wheel of Time Sand Mandala, Snow Lion1995

• Dalai Lama, Hopkins J. The Kalachakra Tantra, Rite ofInitiation Wisdom, 1985

• Dhargyey, N. et al Kalachakra Tantra MotilalBarnassidas

• Henning, Edward (2007), Kalacakra and the TibetanCalendar, Treasury of the Buddhist Sciences, NY: ColumbiaUniversity Press, pp. 408, ISBN 0975373498

• Khedrup Norsang Gyatso; Kilty, Gavin (translator) (2004),Jinpa, Thupten, ed., Ornament of Stainless Light: AnExposition of the Kalachakra Tantra, The Library ofTibetan Classics, Wisdom Publications, pp. 736, ISBN0861714520

• Gen Lamrimpa and B. Allan Wallace TranscendingTime, an Explanation of the Kalachakra Six-Session GuruYoga (Wisdom 1999)

• Haas, Ernst and Minke, Gisela. (1976). "The KālacakraInitiation." The Tibet Journal. Vol. 1, Nos. 3 & 4.Autumn 1976, pp. 29-31.

• Mullin, G.H. The Practice of Kalachakra Snow Lion, 1991• Namgyal Monastery Kalachakra, Tibet Domani 1999• Newman, J.R. The Outer Wheel of Time: Vajrayana

Buddhist cosmology in the Kalacakra tantra, a dissertation1987, dissertation. UMI number 8723348.

• Reigle, D. Kalacakra Sadhana and SocialResponsibilitySpirit of the Sun Publications 1996

• Wallace, V.A. The Inner Kalacakratantra: A BuddhistTantric View of the Individual Oxford University Press,2001

• Wallace, Thurman, Yarnall Kalacakratantra: TheChapter On The Individual Together With TheVimalaprabha American Institute of Buddhist Studies,2004

External links• Kalacakra.org• Tibetan Government in Exile• Kalachakra For World Peace Graz 2002• Toronto 2004• Extensive Kalachakra section within the Archives of

Alexander Berzin• International Kalachakra Network• The Kalachakra Initiation, Amaravati• The Jonang Foundation• Eight Questions to the 14th Dalai Lama on the topic

of the Kalachakra-Tantra

See also• Kalachakra stupa• Chakravartin• Shambhala• Shambhala Buddhism• Kalki

Retrieved from "http://en.wikipedia.org/wiki/Kalachakra"

Categories: Buddhist tantras, Buddhist practices, Time and fate gods, Yidams, Sanskrit words and phrases, TibetanBuddhist practices

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