Smbolos Tntricos Para el no entrenado, especialmente el simbolismo en el tantra puede ser extremadamente confuso.

Sin embargo, debe ser notado que en la psicologa moderna. Freud y Jung han clarificado varios aspectos del subconsciente en trminos de simbolismo. Dentro del budismo, algo como el subconsciencia es imposible por definicin el darse cuenta sin consciencia no tiene sentido, pero ciertamente hay reas de nuestra mente de las que estamos apenas conscientes. Para lograr acceder y transformar estos aspectos ms sutiles y escondidos aspectos de nuestra mente, el uso de smbolos puede ser muy efectivo. Jung describe a los arquetipos como patrones de comportamiento instintivo Una definicin de arquetipos que Jung usa se refiere a imgenes primordiales, o figuras arquetpicas que son activadas y despus cubiertas o envueltas de una coloracin emocional de derivacin personal. Esto ocurre cuando se desarrolla una situacin emocional (o espiritual) que corresponde a un arquetipo particular Por ejemplo El Viejo Sabio, el Infante Divino, La Madre Siempre Generosa, El Patriarca, La Seductora o El Charlatn son todas figuras simblicas recurrentes en sueos, literatura y religiones. Cuando el nivel arquetpico del inconsciente colectivo es tocado en una situacin, hay intensidad emocional al igual que una tendencia hacia la expresin simblica. Entonces el nivel de experiencia usual y cotidiano se altera; hay mas magia en el ambiente. Uno puede volverse inspirado y convertirse en un guerrero que emprende una cruzada. - Jean Shinoda Bolen en The Tao of Psychology La ltima palabra de esta cita es importante en el concepto completo de tantra; puede ser eficiente en acrecentar el progreso espiritual, pero si se utiliza inadecuadamente, puede conducir a locuras como cruzadas personales y guerras santas. Esto presenta otra buena razn para el tradicional secreto de las prcticas tntricas y la dependencia en un verdadero maestro espiritual. Otro aspecto importante es el hecho de que el buda claramente explic que un ritual sin sentido no debe ser practicado. As que por definicin, uno pudiera decir que el ritual dentro del budismo debe de estar lleno de significado (simblico).

To give an impression of the vast symbolic meaning of many objects used in Tibetan Buddhist tantra, below is a summary excerpt from the excellent book "The Encyclopedia of Tibetan Symbols and Motifs" by Robert Beer.

"At the centre of the vajra is a flattened sphere representing the dharmata as the 'sphere of actual reality'. This sphere is sealed within by the syllable HUM, whose three component sounds represent freedom from karma (Hetu), freedom from conceptual thought (Uha) and the groundlessness of all dharmas (M). On either side of the central hub are three rings [which] symbolise the spontaneous bliss of Buddha nature as emptiness, signlessness and effortlessness. Emerging from the three rings on either side are two eight-petalled lotuses. The sixteen petals represent the sixteen modes of emptiness. The upper lotus petals also represent the eight bodhisattvas, and the eight lower petals, the eight female consorts. Above the lotus bases are another series of three pearl-like rings, which collectively represents the six perfections of patience, generosity, discipline, effort, meditation and wisdom. A full moon disc crowns each of the lotuses, symbolising the full realisation of absolute and relative bodhicitta Emerging from the moon discs are five tapering prongs, forming a spherical cluster or cross. The four [outer] curved prongs curve inwards to the central prong, symbolising that the four aggregates of form, feeling, perception and motivation depend upon the fifth aggregate of consciousness. The five upper prongs of the vajra represent the Five Buddhas (Akshobhya, Vairochana, Ratnasambhava, Amitabha and Amogasiddhi), and the unity of their five wisdoms, attributes and qualities. The five lower prongs represent the female consorts of the Five Buddhas (Mamaki, Lochana, Vajradhatvishvari, Pandara and Tara) and the unity of their qualities and attributes. Double VajraThe Five Buddhas and their consorts symbolise the elimination of the five aggregates of personality. The ten prongs together symbolise the ten perfections (the six mentioned above plus skilful means, aspiration, inner strength, and pure awareness); the 'ten grounds' or progressive levels of realisation of a bodhisattva; and the ten directions. Each of the outer prongs arise from the heads of Makaras (sea monster). The four Makaras symbolise the four immeasurables (compassion, love, sympathetic joy and equanimity); the four doors of liberation (emptiness, signlessness, wishlessness and lack of composition); the conquest of the four Maras (emotional defilements, passion, death, divine pride and lust); the four activities or karmas; the four purified elements (air, fire, water, earth); and the four joys (joy, supreme joy, the joy of cessation and innate joy).

The tips at the end of the central prong may be shaped like a tapering pyramid or four-faceted jewel, which represents Mount Meru as the axial centre of both the outer macrocosm and inner microcosm. The twin faces of the symmetrical vajra represent the unity of relative and absolute truth."

Padmasambhava, Guru Rinpoche (Precious Teacher) is depicted in 8 ways that commemorate events in his legendary life. When the ministers of the King of Udyana try to burn Guru Rinpoche and his consort alive, he transforms the flames of the pyre into a lake. The form he assumed when he emerged in the centre of a lotus with Mandarava is known as Guru Pema Dorje Tsal -- the Guru with Lotus and Vajra. In this form, he is invoked as Benzar Guru, another way of saying Vajra Guru.