Wrathful Deities

For those who are unfamiliar with Tibetan Buddhism their first encounter with local gods, wrathful protectors and tantric meditational deities can be a confusing experience. Encountered within darkened chapels which are often heady with the scent of alcohol, the protectors can seem to represent all that is antithetical to the Western perception of Buddhism. Their terrifying visages are often composed of bulging eyes, fanged mouths frozen in an ever present snarl and protruding tongues. Clad in garments wrought from flayed human skin and bones, and adorned with garlands of skulls or decapitated heads, they clutch at swords wreathed in flames.

In contrast to the peaceful buddhas and bodhisattvas, which are traditionally at the forefront of Buddhism, these fearsome figures can cause a newcomer to assume that there is a violent and demonic nature to Tibetan Buddhism.

Because of the way Buddhism is portrayed in the West, newcomers to Tibetan Buddhism also often assume that Buddhism is an atheistic religion devoted solely to meditation. Therefore, many may be surprised to find that the worship of local gods and the efforts take by Tibetans to appease them is actually a regular aspect of daily Tibetan life.

Yet many of these deities and their wrathful appearance have their origins and symbolism in Indian Buddhism. Others, such as mountain gods, are an example of Buddhism’s syncretic ability to incorporate local spirits and gods into its forms of worship, a practice which dates from the time of the historical Buddha Shakyamuni. Their wrathful appearance is not an indication of an evil or demonic nature. Instead their anger is directed at the enemies of Buddhism and the various aspects of human nature which leads to the perpetuation of suffering.

Despite their similar appearance a mistake commonly made among newcomers to Tibetan Buddhism is to assume that these deities all act in the same function.  

Wrathful meditation deities

Behind their ferocious expressions lies the benevolent compassion of an enlightened being. For these violent figures are none other than buddhas who have taken on such manifestations in order to confront and destroy the overwhelming obstacles of ignorance and desire which cause suffering. Because of their powerful nature, the rites associated with these wrathful buddhas are permissible only to those who have developed a genuine understanding of the foundational principles which lie at the heart of Tibetan Buddhism, wisdom and compassion. Buddhist practitioners who have been initiated into the secret stages of tantric teachings meditate upon these deities in order to merge with them and gain enlightenment. Examples of these deities include Vajrabhairava, Heruka, Hevajra and Cakrasamvara.

 

Wisdom Protectors

These are the protectors of the Buddhist teachings and its followers. They perform their duty not with hatred but rather with the conquering wisdom that comes with enlightenment. A practitioner may be assigned one of these deities to take as their personal protector who will remove the obstacles they face and ensure that they do not stray from their goal of attaining enlightenment. Institutions

 such as monasteries also take their communities as a whole under the protection of certain protectors. Often the chosen protector is one with whom the founding lama had a personal relationship with. Worship of these protectors is traditionally performed in a section of the monastery known as the gnkhang. These shrines are often dark and filled with antique armour, weapons and the skins of animals such as tigers and snakes. Because of the powerful nature of these protectors, access to a monastery’s gnkhang may not be permissible to all. Examples of these deities include Yama Dharmaraja, Paldan Lhamo, Mahakala and Ekajati.

Worldly Protectors (Jigten Pa’i Lha)

The rugged features of the Tibetan landscape are often home to local gods and spirits. These deities are ranked in a hierarchy similar to those found in human societies. Yullha are the gods of territories which encompass both human settlements and the physical landscape. Offerings to such gods can often be found at the top of mountain passes. Situated beneath these gods are spirits which reside within features of the landscape such as trees and rocks and which interact with humans. Finally, there are the Lu, water spirits which inhabit springs and pools and which are known to guard treasures. These worldly deities are not enlightened and therefore spiritual refuge cannot be taken in them. However, respect must be taken not to offend them and shrines are often found in the locations where they reside. Examples of these deities include mountain gods such as Miyolangsangma and Amye Machen.