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Topic: Wrathful deities

	Wrathful Guardians of Buddhism - Aesthetics and Mythology
		Wrathful Guardians of Buddhism - Aesthetics and Mythology
		Their faces possess a typical wrathful expression: the mouth is contorted to an angry smile, from its corners protrude long fangs — often said to be of copper or iron -, or the upper teeth gnaw the lower lip.
		compassion for all sentient beings and the wrath of an asura....
	www.exoticindiaart.com /article/wrathful (1598 words)

	wrathful deities
		Abacci > Abaccipedia > wr > wrathful deities
		A notable feature of Tibetan Buddhism is the emphasis on wrathful deities, often alternative manifestations of normally peaceful deities.
		True to their name, in Tibetan art, wrathful deities are presented as fearsome, demonic beings adorned with human skulls.
	www.abacci.com /wikipedia/topic.aspx?cur_title=wrathful_deities (186 words)

	Deities
		For example, although a female deity such as Ushnishavijaya is known as a bestower of longevity, her purpose is not simply as a personal protector, but as a way to liberate numberless individuals via the extended life of just one.
		Buddhist teachers of all schools stress that all such deities are to be thought of as embodiments of wisdom and compassion, not separate from the practitioner or meditator, and ultimately empty of any inherent qualities.
		Vajrakilaya is also considered the wrathful embodiment of bodhisattva, Vajrapani, as he acts to subdue, purify and transform the actions of those whether gods, rakshas or people, who seek accomplishment or power for selfish or irresponsible reasons.
	www.khandro.net /Deities.htm (3640 words)

	Appliqué thangka
		The wrathful deities are characterised by the eight marks of the cemetery.
		In the middle are the Buddhas of the five families, Akshobhya in the centre, Vairochana in the east, Ratnasambhava in the south, Amitabha in the west, and Amoghasiddhi in the north.
		Among the assembly of peaceful deities, on either side of the Buddhas of the Five Families are the eight close disciples of the Buddha, Manjushri, Vajrapani, Avalokiteshvara, Kshitigarbha, Sarvanivaranaviskambini, Akashagarbha, Maitreya, Samantabhadra, the eight Bodhisattvas.
	www.norbulingka.org /melongarchive/issue08/Tembachophel.htm (2294 words)

	Ritual Implements in Tibetan Buddhism: A Symbolic Appraisal
		Throughout the year, too, special rituals are performed to propitiate deities, to precipitate rain, to avert hailstorms, diseases, and death, to ensure good harvests, to exorcise demons and evil spirits, and of course to destroy the passions of the mind and, ultimately, the ego.
		In the hands of wrathful and semi-wrathful deities, protective deities, the siddhas and the dakinis, these implements became pure symbols, weapons of transformation, and an expression of the deities' wrathful compassion, which mercilessly destroys the manifold illusions of the inflated human ego.
		Descriptions of the contents of a wrathful deity's kapala include warm human blood, blood and brains, blood and intestines, human flesh and fat, the heart or the heart and lungs of an enemy, the heart of Mara and the blood of Rudra.
	www.kheper.net /topics/Buddhism/ritual.html (2745 words)

	Past Exhibitions
		Wrathful deities are one of the great strengths of the RMA collection, but what are we to make of these fearsome beings?
		Although the featured deities are demonic in appearance, almost all are considered protectors of one type or another.
		The pantheons of the major religions of the region—Buddhism, Hinduism, and Bon—abound with Buddhas, goddesses, and meditational deities whose divinity is framed as distinctly feminine.
	www.rmanyc.org /Exhibitions/travelingexhibition.cfm (243 words)

	Vajranatha.com
		But whether the central deity in the mandala palace is wrathful or feminine or both wrathful and feminine, as is the case with the Dakini Simhamukha, this terrifying figure is a manifestation of the enlightened awareness and compassion of the Buddha.
		Even a terrifying wrathful deity, such as a Krodharaja, is the expression of the compassion of the Buddha in terms of his skillful means.
		Wrathful deities were just part of the Buddha Dharma imported from India and therefore accepted.
	www.vajranatha.com /teaching/Dakinis.htm (3002 words)

	Bardo Ritual
		According to the number of deities pictured together on one card and to the way they correspond to the structure of the appropriate Book of the Dead, there are various sets of these cards containing from 50 to 80 of them.
		The deities are also called "the most venerable assembly of the hundred peaceful and wrathful deities" (T. Zhi-khro dam-pa rigs brgya), and they are usually divided into two large groups.
		In the heart center (T. sNying-ga'i 'khor-lo) the 42 peaceful deities appear in the midst of a bundle of light rays, and in the "white couch" of the skull the 58 wrathful deities arise from flaming rays.
	www.surajamrita.com /buddhism/BardoRitual.html (2081 words)

	The Buddhist Mandala - Sacred Geometry and Art
		A palace because it is the residence of the presiding deity of the mandala, a temple because it contains the essence of the Buddha.
		Wrathful deities suggest the mighty struggle involved in overcoming one's alienation.
		Traditionally, wrathful deities are understood to be aspects of benevolent principles, fearful only to those who perceive them as alien forces.
	www.kheper.net /topics/Buddhism/mandala.html (1756 words)

	Mirrors of the Heart-Mind - Bardo Mandala
		Additionally, images of the ten Vidhyadharas or Knowledge-Holding Deities, and of some of the guardian and attendant deities of the wrathful deity cycle are also represented, including the eight animal-headed dakinis.
		Since recognition of the Bardo deities is essential for the achievement of enlightenment and liberation upon death, one must practice visualizing these deities during one's lifetime in order to become accustomed to their appearance.
		Paintings of the peaceful and wrathful cycles of deities, such as the present example, function as meditational devices to aid this practice.
	kaladarshan.arts.ohio-state.edu /exhib/sama/Essays/C97.071Mandala.html (532 words)

	Nonduality for the People: Understanding the Double Bind, by Gene Poole
		Wrathful Deities are generally considered to be symbols of aversion, and Benevolent Deities are considered to be attractive (desirous).
		Of note among 'wrathful Deities' is the bleeding control-artist known as the 'Double-Binder'; it seems that a majority of people are helpless against this form of temptation.
		In the inner teachings, wrathful Deities are to be seen as the same as benevolent ones, all Beings being the same Being.
	www.nonduality.com /1100gp.htm (2839 words)

	Shambhala - The Encyclopedia of Tibetan Symbols and Motifs
		The billowing mass of flames that surrounds wrathful deities is described as a 'blaze of awareness fire'.
		The wrath of these deities is not ordinary anger, but wisdom-anger manifesting in its most indestructible or vajra nature, with the capacity of terrifying all evil spirits such as maras and rudras.
		The twisting and blazing fiery aureole of wrathful forms is also described as kalagni, meaning 'the fire of time'; kalagni is literally the 'fire at the end of time', the ultimate conflagration of the universe at the end of this aeon.
	www.shambhala.com /html/catalog/items/isbn/1-57062-416-X.cfm?selectedText=EXCERPT_CHAPTER (1832 words)

	Tibetan Art
		The concept that a deity may have several emanations or manifestations, a feature common to both Hinduism and Buddhism, is one of the factors that has led to the multiplicity of divinities.
		By their example, the wrathful deities inspire courage and strengthen determination; greed and anger can be defeated, with the same energy and will shown by the warrior god.
		The figures in a yab-yum image are thus symbolic, the male deity representing compassion, the female representing wisdom (insight), and their embrace is a visual metaphor for the rapture of union.
	dl.lib.brown.edu /BuddhistTempleArt/TibetanArt3.html (1342 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> Metaphysical Unification Of Religions And Tantrism (Site not responding. Last check: )
		However, the tantric cult of wrathful and lustful "deities" (like this "Executioner of the Death Lord") is totally incompatible with monotheistic religions.
		The wrathful yidams relate to aversion, the joyous to attraction and the peaceful yidams relate to the distorted dualism of indifference.
		Wrathful yidam practice as I have been taught is the quickest in terms of 'killing' duality within a practioner's consciousness.
	www.lioncity.net /buddhism/index.php?showtopic=9986 (4745 words)

	The Structure of the Painted Mandala
		A group of deities confronted early in the sanctuary are its guardians, associated with the mandala's "protective sphere" (raksacakra).
		Another group commonly represented among the mandala's assemblies of deities are the sixteen "vajra bodhisattvas," peaceful bodhisattvas who surround the central deity of the mandala.
		Finally, at the centre of the mandala lies the deity with whom the initiate identifies and whose characteristics he or she hopes to share.
	www.asianart.com /mandalas/structure.html (1321 words)

	Shambhala Sun - You are Avalokiteshvara (Site not responding. Last check: )
		The wisdom deities that are visualized manifest the illuminating force of the buddhanature that is present in us, and in this sense we bring the wisdom of fruition to the path.
		The four maras are the skandhamara, the deception of clinging to solidified personality; the kleshamara, the liability of getting lost in storms of conflicting emotions; the devaputramara, which entails the arrogance and complacency of god-like existence, exemplified by forgetting one's bodhisattva motivation; and mrytumara, the obstacle of death and interruption.
		Their form is often wrathful, as an expression that liberated awareness can reach without hesitation into the raw and rugged energies of existence to tame and transmute them.
	www.shambhalasun.com /Archives/Features/2002/Jan02/chenrezi.htm (4044 words)

	Ritual Implements in Tibetan Buddhism: A Symbolic Appraisal
		As one example of their use, during meditation on the deity Vajrasattva, the vajra is placed on the chest of the practitioner, meaning that Vajrasattva is brought to the meditator, and they become one and inseparable.
		In the iconography of wrathful protective deities the skull cup, held at the level of the heart, may also be paired with the curved knife or chopper which may be held above the skull cup.
		This crescent shaped chopper, held by deities such as Mahakala, corresponds in shape to the cavity of the skull cup and functions to make 'mincemeat' of the hearts, intestines, lungs, and life-veins of enemies hostile to the dharma, which are then collected in the skull cup.
	www.exoticindiaart.com /article/ritual (3003 words)

	Togel - Preliminaries
		The outlook of this practice is that the mental events of the mind's cognitive lucidity, when experienced in their true or pure form, are the peaceful and wrathful deities.
		The peaceful ones are in the heart, the Vidyadharas in the throat and the wrathful deities in the mind.
		They are not present physically in the form of deities, they are present in the form of thoughts and the function of mind.
	www.rinpoche.com /karmechagme/togel_prelims.htm (2938 words)

	Z (Site not responding. Last check: )
		Zhi-khro is a practice of Tibetan Buddhism involving visualizing the body as a composite of the 108 peaceful and wrathful deities.
		In the practice, the deities are first visualized in mandalas of 58 peaceful and 42 wrathful deites centered in the heart, throat and crown chakra, and then in all the channels and nadis of the body.
		The collection of teachings entitled The Self-Emergence of the Peaceful and Wrathful Deities from Enlightened Awareness (zhi khro dgongs pa rang grol) also included the texts of the now famous Great Liberation upon Hearing in the Bardo also known as The Tibetan Book of the Dead.
	www.turtlehill.org /glos/z.html (557 words)

	Wrathful Deities
		In Himalayan Buddhism, besides the deities, there are references to a spirit world.
		People who are not accustomed to the "language" of Tibetan Buddhist images are often surprised to see the wrathful deities for the first time.
		In this context, the usually 4-faced, 4-armed deity that in Indian mythology traverses space seated on Garuda with Saraswati, his consort, is here mounted on a white horse, brandishing a sword.
	www.khandro.net /deities_wrathful.htm (2051 words)

	Burning Offering to Dorje Khadro - Meditation
		Innumerable wrathful deities of Amrita Kundali are transformed and emanated from your heart, dispelling the interferers to the burning puja who are abiding at the fire.
		The deity is the transcendental wisdom of non-dual bliss and voidness, the dharmakaya, which is the absolute guru.
		The essence of the deity is the dharmakaya, the transcendental wisdom of non-dual bliss and voidness.
	www.lamayeshe.com /lamazopa/dk/dk_4.shtml (10456 words)

	The Tibetan Book of the Dead
		On the sixth day all the deities return and dawn together, along with the lights from all six Lokas.
		In the third bardo the soul encounters the Lord of Death, a fearsome demonic deity who appears in smoke and fire, and subjects the soul to a Judgment.
		If the dead person protests that he has done no evil, the Lord of Death holds up before him the Mirror of Karma, "wherein every good and evil act is vividly reflected." Now demons approach and begin to inflict torments and punishments upon the soul for his evil deeds.
	www.near-death.com /experiences/buddhism01.html (1429 words)

	The Profound quintessence of breaking through all activities The transmission of all secret and unexcelled ...
		Abide as the ground to radiate everything is self-existing condition of the path [residing] on immeasurable mansion of the heart [where it contained] self-luminosity of peaceful and wrathful [deities], the glow of five[-colored] lights.
		Again out of that awareness-display, according to aspirations of all sentient beings, is the natural clarity of the bodies of wrathful deity of five [buddha] families.
		The vidya exhausted movement of thought, [that facilitates] the self-existing natural manifestation of five[-colored] lights, this being the principal of self-display of the peaceful and wrathful [deities] nevertheless, [this display is] devoid of condition, like image of moon in water, like rainbow.
	www.angelfire.com /journal2/nyingma/breaking_thru_activities.htm (787 words)

	The Tibetan Book of the Dead: Transitions to the Otherworld
		According to The Bardo of the Peaceful and Wrathful Deities, which is included in Karma Lingpa's Great Liberation upon Hearing, the final moment of the dying process is marked by the sudden and dramatic appearance of the radiant clear light.
		If the deceased is capable of properly identifying these Deities as projections of the mind and as manifest reflections of past karma, he or she will merge with the enlightened consciousness that these images represent.
		Several days after the visions of the Peaceful and Wrathful Deities have subsided, the deceased acquires a mental body complete with all five senses, enters the "Bardo of Becoming" or Sipa Bardo (srid pa bar do), and begins his or her descent to a new birth.
	www.lib.virginia.edu /exhibits/dead/otherworld.html (3227 words)

	Sacred Paintings/Thangkas And Paubhas of Nepal - Craft Revival Trust (Site not responding. Last check: )
		The composition of a paubha that depicts a mandala is inevitably dictated by the geometric pattern of the mandala itself, and the principal, central figure of a mandala is usually much the same size as the acolytes and subsidiary figures.
		The physical forms of deities to be painted have to be perfectly oriented in relation to the central axis.
		For goddesses or wrathful deities, the angles of the chest and head have to be fixed at an early stage.
	www.craftrevival.org /SouthAsia/Nepal/Crafts/Thangkas1.htm (2759 words)

	Tibetan News Update (Site not responding. Last check: )
		The Tibetan myths about mountains are populated with wrathful deities, ghosts or terrible creatures such as the yeti.
		According to legend, Miyolangsangma was one of a group of wrathful Bon deities, the srungma, who was subdued by the evangelising zeal of Guru Rinpoche to act as a servant of Buddhism.
		In the past her role as the deity of Chomolungma was purely symbolic: a wealth-giver.
	www.friends-of-tibet.org.nz /news/june_2003_update_2.htm (878 words)

	True Buddha School Net - True Buddha School Net English Homepage
		In the Sutric tradition, the common deities that protect the Buddhadharma are the guardian protectors and the Protector Skanda.
		In Tantric Buddhism, the wrathful guardian deities are very distinctive in their appearance, and they are the emanation bodies of the buddhas and bodhisattvas.
		When a Tantric practitioner cultivates the five wrathful guardian practices and achieves union, he or she is near the level of buddhahood.
	www.tbsn.org /english2/article.php?id=1044 (324 words)

	page6cz.html
		The peaceful deities are the personified forms of the sublimest human sentiments which proceed from the psychic- heart center...
		Whereas the peaceful deities are the personification of the feelings, the wrathful deities are the personification of the reasonings, and proceed from the psychic brain center.
		After the final appearance of the wrathful deities the deceased is frightened into wishing for rebirth, and is driven to seek a conceiving womb.
	www.csun.edu /edpsy/Gowan/page6cz.html (1385 words)

	What, Wrathful Buddhas? (Site not responding. Last check: )
		Yes there most decidedly are wrathful aspects of the Buddha.
		Some of the more prominent wrathful Buddha aspects are actually ancient protectors of the land "tamed" and put in the service of the dharma in the early conversion of Tibet.
		Because we have more negative than positive energy, these wrathful forms are a truer representation of the Buddha for these times.
	www.feri.com /lurkingbear/InnerRealms/wrathful.html (309 words)

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