Popular Misconception: Buddhism was originally an atheistic religion and some theistic branches (i.e. Vajrayana) developed later. Atheistic Buddhism is closest to what Siddhartha Gautama, the historical buddha, believed.

Reality: Buddhism is fundamentally a nontheistic religion and was nontheistic from the beginning, which makes it compatible with atheism or certain forms of theism. Siddhartha Gautama believed that devas do exist and also taught the dharma to them.

“Buddhahood and Nibbana can be attained without any help from an external source. Therefore, Buddhists can practise their religion with or without the deities.” - Venerable K. Sri Dhammananda Maha Thera [x]

Hey Mod Fire here! This is the second part of my series on deities in Buddhism! This post may be difficult to understand if you don’t know what devas and devis are within Buddhism, so if you need more information on that, start with Part 1 before continuing on with this post.

In Buddhism, there are two types of spirits that I call “deities.” These are devas/devis and yidams. They are very different from each other and some do not classify yidams as deities, but I consider both yidams and devas to fall under the umbrella category of gods/goddesses/deities. In this post, I’m going to discuss yidams in Buddhism, explain their connection to the concept of “deity” and why they are called gods and goddesses.

Key Definitions

Even Buddhists who identify as atheists will sometimes still meditate in front of a buddha statue, pray to “the Buddha,” or even give offerings. It may seem very contradictory from the outside, so let’s untangle this by getting to some important key Buddhism definitions.

Samsara: the cycle of rebirth. This can be understood as literal reincarnation and being reborn endlessly, or it can be viewed as being “reborn” in each moment of life and how we experience our lives as endless problems and dissatisfactions due to attachments.

Enlightenment: The state of being that results in becoming free from samsara and thus never being reborn again. Complete freedom from emotional pain, no attachments, the ultimate sense of compassion and love for all beings. No sense of an independent self, no ego.

Buddha: Anyone human, deva, or otherwise who attains enlightenment. Buddhas may or may not have been human. Buddhas are usually believed to have psychic powers and supernatural powers and ultimate wisdom and understanding of the whole universe. Siddartha Gautama founded Buddhism, but he is not the only buddha even though he is often called “The Buddha.”

Bodhisattva: Someone who has almost attained enlightenment and is capable of it, but it holding off from complete buddhahood so that they can remain in the cycle of samsara and continue being reborn to help all sentient beings (not just humans!) reach enlightenment first.

Buddhas, Enlightenment, and the Divine

With this basic understanding of who buddhas and bodhisattvas are, we can begin to understand how they are different from devas. As discussed in Part 1, devas are born and may live for eons but eventually die and are reborn in the cycle of samsara just like humans. So human vs deva is a different distinction from enlightened vs unenlightened. A human or a deva can reach enlightenment or still be in the cycle of samsara and rebirth.

When any being becomes enlightened, it completely changes things about their state of being. Shakyamuni Buddha was born a human being, and reaching enlightenment didn’t change that, but unlocking all the powers of his mind and deeper understanding through enlightenment allowed him to transcend what is normally possible for human beings. Buddhas are typically believed to have supernatural powers, no egos, compassion and unconditional love for all beings, be beyond emotional pain or pleasure, experience complete mindfulness and awareness of every moment. Buddhas will also not be reborn once their physical body dies - they are completely free from samsara. From a Buddhist perspective, devas are as mortal as humans from an ultimate broader viewpoint but buddhas are beyond death, beyond life, and beyond time itself.

This is where the difficulty arrives in defining what counts as a deity or not in Buddhism. The argument that Shakyamuni Buddha was a flesh and blood regular human person, and therefore is not a god, makes sense and is a valid argument. The concept that Shakyamuni Buddha and all buddhas have reached a state of being so divine and powerful and ideal from the perspective of Buddhism that they are deities is also valid and makes sense.

At a certain point, it really just comes down to semantics and what a particular Buddhist feels comfortable with. Functionally, many Buddhists do pray to Shakyamuni Buddha and other buddhas and bodhisattvas. Many Buddhists also give offerings to them. That is arguably treating buddhas and bodhisattvas much like deities, and as such it is not a stretch to consider them as such. Some Buddhists never pray and never give offerings, and even look down on such behavior - there is nothing less valid to that approach either.

Yidams in Vajrayana Buddhism

Now that I’ve introduced how buddhas and bodhisattvas in Buddhism can be understood as being deities (or not) depending on one’s perspective, we can finally discuss yidams. There are several “main” branches of Buddhism, Theravada, Mahayana, and Vajrayana. One of the biggest key differences between Theravada and Mahayana is the addition of the bodhisattva concept, which Theravada does not have. So between these two branches, which accounts for the vast majority of Buddhism around the world, buddhas (and bodhisattvas in Mahayana) area not usually referred to as deities but still do have deity-like roles. In Vajrayana Buddhism, the esoteric, tantric, mysticism branch of Buddhism, buddhas and bodhisattvas are viewed as yidams. Yidams are also known as tantric deities, gods/goddesses, iṣṭa-devatā, tutelary deities, and meditational deities. If you’d like to read more about Vajrayana Buddhism and why it’s called Tantric Buddhism, check out my post on that here.

There are several key factors that distinguish yidams from devas. Yidams are essentially when one consciously and purposefully engages with a buddha or bodhisattva as a deity for the purpose of helping you reach enlightenment. One does not worship a yidam for the sake of gaining material wealth, for instance. The relationship between a yidam and a Vajrayana Buddhist is meant to make oneself like that yidam - into an enlightened being with no ego, pure compassion for all beings, no attachments, etc. While believing in the existence of devas requires believing in the supernatural and is irrelevant to reaching enlightenment, working with yidams can be purely symbolic/psychological and is specifically meant to help with reaching enlightenment. While both devas and yidams can be accurately classified as deities, within Buddhism they have completely different fundamental natures and relations to one’s practice as a Buddhist.

What’s even more interesting is that many yidams are enlightened devas who have become buddhas or bodhisattvas. Shakyamuni Buddha and many other buddhas and bodhisattvas were known to have been human. However, many other yidams bare striking and uncanny resemblances to local gods and goddesses. For instance, yidam Vajrayogini Buddha has been frequently compared with the Hindu goddess Kali, and some believe Vajrayogini historically originated from Kali. There are many other similar examples, which to me indicates that some yidams are human and some deva, but what matters is that they are enlightened beings.

The Buddhist Pantheon

While devas usually represent different aspects of nature or life such as the moon, agriculture, or music, yidams all represent different aspects of enlightenment or the enlightened mind. This is part of how they help Buddhists who interact with them to improve and develop aspects of themselves towards enlightenment. Here are some examples of yidams...

Avalokiteshvara: The most well-known and most frequently depicted bodhisattva, who embodies the compassion of enlightenment. As enlightened beings are beyond gender, he is often depicted as male but also has a female form in China called Guanyin. He is said to have eleven heads and thousand arms to aid him in trying to help all sentient beings at once.

Tara: A female bodhisattva of compassion and action, known as a saviouress who seeks to help all who need her help. Nicknamed “the Mother of All Buddhas,” she is so vast and dynamic as a goddess that she has 21 different forms such as Green Tara, Red Tara, Blue Tara, White Tara, etc.

Manjushri: The bodhisattva of wisdom, he holds a flaming sword in his right hand, which cuts down ignorance and duality. In his left hand, he holds a sutra which represents his attainment of ultimate realization and wisdom.

Vajrapani: Known as the protector and guide of Shakyamuni Buddha, he is the bodhisattva of enlightened strength and power. He is also a yaksha, a kind of “nature fairy” or Buddhist-Hindu spirit being of the forest.

Vajrayogini: The female buddha who transforms strong passions into enlightened virtues and destroys ego clinging with her fierce fangs and sharp katrika knife. She is often described with the epithet sarvabuddhaḍākiṇī, which means “the dakini who is the essence of all buddhas.”

Working with Buddhist Deities & Appropriation

A word of caution! I made this post to put out more information about the polytheistic/pagan side of Buddhism and address the complexity of Buddhism as theistic vs atheistic. I did not make this post to encourage people to start working with yidams right alongside other deities from different religions and pantheons. I’m not saying it isn’t possible to practice Buddhism alongside other religions or spiritual paths - in Japan, Buddhism is often blended with Shinto, for example. However, just because the Theravada and Mahayana branches of Buddhism are “open” doesn’t mean it’s open season to appropriate them. Putting a Buddha statue on an altar and giving offerings to it won’t mean anything unless you actually study Buddhism, learn Shakyamuni’s teachings, and actively begin practicing Buddhism. You will quickly find that if you begin to do so, this may seriously conflict with your relationships with other deities and other beliefs you may have had. In other words, it’d be very difficult to have a genuine and useful relationship with Shakyamuni Buddha or any other Buddhist deity without actually just becoming a Buddhist and converting.

Now, as I mentioned, Theravada and Mahayana are technically “open” branches of Buddhism. This means you can have but don’t require a special ceremony or initiation to convert to Buddhism. Vajrayana Buddhism, on the other hand, is semi-closed because there is an initiation required for studying and practicing most of its teachings. The concept of a yidam is exclusive to Vajrayana Buddhism, and therefore working with buddhas and bodhisattvas as yidams/tantric deities should be approached carefully and only if one has converted to Vajrayana Buddhism. Working with yidams without having converted to Vajrayana Buddhism is appropriation.

Conclusion

Ultimately, the biggest take away from this post I hope is understanding that it does make a lot of sense when Buddhists describe themselves as atheists, and that is a totally valid classification for any Buddhist - even Vajrayana Buddhists, since yidams can be considered purely symbolic or psychological. It would also be valid potentially (depending on the person) to describe the way someone practices Buddhism as polytheistic or pagan. Although Buddhists are discouraged from worshipping devas, working with yidams is encouraged in Vajrayana because they are tantric deities whose function is to help you reach enlightenment.

~ Mod Fire

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La idea de los demonios como el mal es obra del cristianismo, que a su vez se apoya en el pensamiento judío que considera al demonio como un ángel caído. Según el catolicismo los demonios tienen una naturaleza malévola, opuesta a la celestial; son enemigos del hombre e inferiores en la escala cosmológica, y además, no tienen posibilidad de transformación o modificación.

En realidad, el vocablo demonio proviene del griego daimon, que se vincula con el espíritu divino, sabio y poderoso. 

En la cultura occidental, la figura mítico religiosa del "demonio" tiene connotaciones y funciones diferentes y aún contrarias a las del budismo, en donde las figuras demoníacas tienen elementos y símbolos con funciones y significados distintos.

Los demonios tibetanos: Narakas, Dharmapalas e Yidams En el budismo tibetano, las representaciones iconográficas de las deidades iracundas en las thankas (pinturas con deidades budistas) y en los murales de los monasterios, pueden horrorizar a un observador neófito.

La naturaleza de los "demonios" en el budismo tibetano

El término demonio abarca distintas categorías de seres en esta cultura; la que se parece más al demonio occidental es la de los seres que moran en el reino del infierno, los llamados Narakas. El reino del infierno, en la Rueda de la Vida, es la representación del espacio en el cual renacen los seres que han acumulado karma negativo en sus diversas vidas. 

Pero nada es para siempre: la permanencia en el reino de los infiernos es muy larga, pero no eterna. Una vez que el karma negativo de estos seres se agota, o acumulan algún acto positivo, pueden trasmigrar a otro reino.

Otras figuras con apariencia demoníaca son las imágenes de las deidades búdicas representadas con actitudes coléricas; estas deidades asumen esta apariencia iracunda, de acuerdo a las funciones que desempeñan en la cosmología budista, y al deber y responsabilidad que se les han otorgado.

Estas representaciones, en general, se llaman los Dharmapalas, que son los "protectores del dharma" (las enseñanzas budistas). La tarea que tienen asignada es, principalmente, la de proteger la institución budista contra los adversarios, así como preservar la integridad de las enseñanzas. De aquí que su aspecto sea el de seres fieros, en acción iracunda y agresiva, con múltiples armas y ornamentos terroríficos, rodeados de fuego y acompañados de una comitiva también de seres coléricos y fieros animales.

La segunda rama son los "protectores mundanos o peligrosos". Algunos de ellos tienen su origen en deidades prebudistas o en espíritus selváticos o de las montañas, que en otro tiempo fueron enemigos del budismo, cuando este llegó al Tíbet entre los siglos VII y VIII. Un gran número de ellos fueron subyugados por Padmasambhava, cuando este gran yogui arribó al Tíbet, en el siglo VIII, y, posteriormente, por los grandes practicantes y yoguis budistas; de esta forma, fueron convertidos en guardianes del budismo y están "atados por un juramento". 

Una tercera categoría es la de los Budas Airados, también llamados Yidams. Son deidades búdicas que, aunque se manifiestan en forma furiosa, son Budas o Bodisatvas totalmente iluminados que desempeñan actividades diferentes. Cada una de estas deidades manifiesta distintas capacidades; así, el aspecto colérico de Vajrasattva, el buda de la Purificación, se transforma en Vajrakilaya, que personifica la Actividad Iluminada de todos los Budas; Manjushri, el buda de la Suprema Sabiduría, toma la figura de Yamantaka, el Exterminador de la Muerte, etcétera.

Así pues, estas tres clases de seres coléricos (los protectores mundanos, los protectores iluminados y los Yidams) tienen funciones protectoras semejantes, aunque no siempre idénticas. De esta manera, los protectores iluminados protegen el dharma y distribuyen bendiciones y favores contra la enfermedad y otros peligros personales; los protectores mundanos, que están bajo juramento, protegen el dharma y son invocados para proteger a los practicantes en su vida física, cotidiana y material; los Budas Airados o Yidams proveen de ambas dádivas, pero en especial son un medio para que los practicantes logren la transformación mental y la total iluminación.

Fuente: Instituto de Investigaciones Filológicas, UNAM, 2012 http://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S0185-30822012000200012  

bka' gdams pa'i lha bzhi - the four yidams of the Kadampa school [RY]

rgyud sde drug gi yi dam - Yidams of the six tantra sections [RY]

rgyud sde drug gi yi dam - yidams of the six tantra sections [IW]

rgyud sde drug gi yi dam - Yidams of the six tantra sections; yidams of the six Tantra sections; yidams of the six Tantra sections [RY]

sgrub pa bka' brgyad - 8 logos deities, 8 principal mahayoga yidams ('jam dpal gshin rje shed, pad ma gsung or rta mgrin, yang dag heruka, bdud rtsi yon tan, rdo rje phur ba or rdo rje bzhun nu ma mo rbod gtong, 'jig rten dregs pa, dregs sngags dmod pa, che mchog heruka combines the first five; rig 'dzin bla ma and spyil dril snying po are mentioned sometimes sadhanas of 8 great mandalas (yamantaka, hayagriva, vajraheruka, bdud rtsi che mchog, vajrakila, ma mo rbod gtong, 'jigs rten mchod bstod, dmod pa drag sngags), 8 great orders of mandalas, sadhana practices of the eight Herukas [JV]

sgrub pa bka' brgyad - 8 heruka sadhanas, 8 great orders of mandalas, the 8 logos sadhanas/ heruka practices [Ultimate yidams of the nyingma tradition 1) {'jam dpal sku} 2) padma gsung} 3) {yang dag thugs} 4) {bdud rtsi yon tan} 5) {phur pa phan las} 6) {dmod pa drag snags} 7) {rbod gtong ma mo} 8) {'jig rten mchod bstod} rnying ma pa'i bskyed rim gyi gtso bo, 'jam dpal sku, padma gsung, yang dag thugs, bdud rtsi yon tan, phur pa phrin las te 'jig rten las 'das pa'i sde lnga dang, ma mo rbod gtong, dmod pa drag sngags, 'jig rten mchod bstod de 'jig rten pa'i sde gsum mo] [IW]

sgrub pa bka' brgyad - Eight Sadhana Teachings; the sadhana practices of the eight Herukas; Eight heruka sadhanas, eight great orders of Mandalas, the Eight Logos Sadhanas / Heruka Practices. Ultimate yidams of the Nyingma tradition. 1) {'jam dpal sku}. 2) {pad ma gsung} 3) {yang dag thugs} 4) {bdud rtsi yon tan} 5) {phur pa phan las} 6) {dmod pa drag snags} 7) {rbod gtong ma mo} 8) {'jig rten mchod bstod}; eight great orders of Mandalas; (deities of) Eight Commands of Sadhana Practice cycle [RY]

dngos grub kyi rtsa ba yi dam - yidams the root of siddhi [IW]

dngos grub kyi rtsa ba yi dam - yidams, the root of siddhi [RY]

rdo rje phur ba - Vajra Kilaya. One of the main yidams of the Nyingma School belonging to the Eight Sadhana Teachings. Wrathful aspect of Amoghasiddhi [RY]

nam mkha'i snying po - Namkhai Nyingpo. One of the 25 disciples of Guru Rinpoche. Born in Lower Nyal, he was one of the first Tibetans to take ordination. An adept translator, he journeyed to India where he received transmission from Hungkara and attained the body of nondual wisdom. Namkhai Nyingpo is also counted among the twenty-five disciples of Guru Rinpoche; the receiver of the transmission of Vishuddha Mind through the practice of which he was able to fly on the rays of the sun. When meditating in Splendid Long Cave of Kharchu at Lhodrak he had visions of numerous yidams and attained the vidyadhara level of Mahamudra. Finally, he departed for celestial realms without leaving a corpse behind [RY]

gnubs nam mkha'i snying po - Namkhai Nyingpo of Nub. Born in the district of Lower Nyal, he was one of the first Tibetans to take ordination. An adept translator, he journeyed to India where he received transmission from Hungkara and attained the body of nondual wisdom. Namkhai Nyingpo is also counted among the twenty-five disciples of Guru Rinpoche. Receiving the transmission of Vishuddha Mind, he became able to fly on the rays of the sun. When meditating in Splendid Long Cave of Kharchu at Lhodrak he had visions of numerous yidams and attained the vidyadhara level of Mahamudra. Eventually he departed for celestial realms without leaving a corpse behind. Namkhai Nyingpo means 'essence of space.' [RY]

dpal gsang ba 'dus pa - Shri Guhyasamaja. Literally, 'Assembly of Secrets.' One of the major tantras and yidams of the New School [RY]

'bul gtor - offering torma [to deities yidams, dharmapalas etc.] [IW]

yi dam rgyud bzhi drug - the yidams of the four and six tantras [RY]

yi dam zhi khro - peaceful and wrathful yidams [RY]

yi dam lha tshogs - host of divine yidams [RY]