When the sun rises and sets powerfully and steadily across the firmament, we catch a glimpse of one of the primordial qualities of the Dharmachakra (chakra = wheel), which usually has eight spokes. It is about the dominion of light, about constancy, perhaps relentlessness, and about soothing warmth. It is also about movement; the sun does not stand still. And it is about clarity; the sun does not change its expression or its form.

This solar symbol, dating back several thousand years – found on clay bricks from the ancient Indian Harappa culture – took on a radical significance in the Buddhist context. It was not the life-giving aspect of the sun, but rather, in a thoroughly uncomfortable sense, its fiery aspect that became central.

The Buddha, as the tradition goes, turned the Wheel of the Teaching (= Dharma). That is to say, he delivered the first discourses on overcoming dissatisfaction, on the wisdom of a balanced spiritual orientation, and on the necessity of renouncing this world. In Tibetan, this is called Dharmarad chos-kyi ‘khor-lo, which literally means ‘wheel of transformation’ and thus leads us to a clear understanding of the goal of the Dharma. It is about transforming our experience of the world and of ourselves.

This transformation does not happen by itself; we must take charge of it ourselves, and do so with great vigour and unambiguity. Here, too, the Vedic god Vishnu shows us the way: one of his four attributes is a six-spoked disc. This wheel (Sudarchanachakra) is a deadly weapon, often with a hole in the centre through which a rope is looped. The disc is swung and, with its sharp spokes and serrated outer rim, deliberately brings death to opponents. Irrevocably. Relentlessly. For Vishnu, the disc symbolises the world of phenomena, which is in a state of constant change.

In a Buddhist context, sharp blades are usually associated, in a figurative sense, with the subduing of the mind. The aim is to put an end to our ignorance. It is about waking up. Facing the reality that our addiction to fixed interpretations of meaning – ‘it is this way and no other’ – and our craving even for short-term gratification – ‘it’s hot, so I need an ice cream’ – ultimately prevents us from truly living.

The Wheel of Dharma has numerous levels of meaning. Just as with the Buddha’s many teachings, we can draw upon the meaning that speaks to us most deeply in our hearts. On the traditional level, the eight spokes of the wheel refer to the Noble Eightfold Path, which is the Buddha’s Fourth Noble Truth. Whereas the First Noble Truth states our dissatisfaction and suffering. No sooner do we think we’re doing well than dissatisfaction rears its head. Why? Our attachment to life, to personal experiences – whether pleasant or difficult. This is the Second Noble Truth: the root cause of potential dissatisfaction. Finally, the Third Noble Truth is a simple message of hope: we can break free. And the Fourth Noble Truth is this concrete, Eightfold Path to liberation. More specifically, these are the two foundations of the wisdom of the mind: unvarnished insight and clear intention. The next three aspects concern moral conduct: kind speech, ethical action and a righteous livelihood. Finally, what is known as ‘deepening’ is described in three ways: consistent practice and perseverance, a mindful attitude and an alert meditation practice.

In the Dharma Wheel, we also recognise the basic mandala with a centre, the eight cardinal directions and the outer border, which is traditionally described as being fiery, watery and grounded, irrevocable, supple and down-to-earth all at once.

Finally, the subtle physical aspect of our transformation is also described. In the pictorial representation, we sometimes see small whirls at the outer ends of the spokes; in the Tibetan Buddhist context, this refers to the wind lung – our mind remains focused, does not waver, and thus the subtle consciousness flows freely. The hub of the wheel can be seen as the heart chakra, from which the eight petals – the eight nadis in the subtle body – radiate.

If we spend a day unprotected under the hot sun, we get sunburnt. We then need ointments and shade, full-body cover and patience. Is there any protection from the sun of the Dharma? Only indirectly, namely by looking away, ignoring or disregarding the truth. The technical term for this turning away is ignorance. This ignorance stems from our laziness – after all, who really wants to delve deeply into the causes of our latent dissatisfaction? That just leads to even more frustration. No sooner have we caught a glimpse of happiness than it’s gone again. And is that supposed to have to do with ourselves and not with my employer, who developed the new working-time model? My husband isn’t to blame for my gloomy mood because of his constant grumbling, but rather I am, because I experience it as grumbling?

What remains is the struggle with oneself, not with an external enemy. The Wheel of Dharma reminds us of this, relentlessly gleaming yet at the same time precious in its web of meaning. According to legend, the Dharmachakra, made of pure gold, is said to have been found in the waters of our world. From the very beginning.