Tentative question: "deity yoga"

[steveb1]

I'm out of my depth here, and more or less guessed which subgroup in Tibetan Buddhism would be best to post this question. Please feel free to refer me elsewhere if this question is inappropriate here.

My confusion concerns visualisation of deities or Buddhas.

Some sources indicate that the visualisation is a sort of temporary externalization of one's own Buddha Nature, which ceases once that Nature has been realized.

But other sources indicate that the content of the visualisation corresponds to an actual external reality, so that even after the aspirant realizes his/her Nature, the visualisation's object remains a real, external "cosmic" or "transendental" Existence.

Thanks in advance for any comments that might enlighten my limited understanding

[Caz]

I'm out of my depth here, and more or less guessed which subgroup in Tibetan Buddhism would be best to post this question. Please feel free to refer me elsewhere if this question is inappropriate here.

My confusion concerns visualisation of deities or Buddhas.

Some sources indicate that the visualisation is a sort of temporary externalization of one's own Buddha Nature, which ceases once that Nature has been realized.

But other sources indicate that the content of the visualisation corresponds to an actual external reality, so that even after the aspirant realizes his/her Nature, the visualisation's object remains a real, external "cosmic" or "transendental" Existence.

Thanks in advance for any comments that might enlighten my limited understanding

There is the conventionally existent Buddha which appears in images and is reflective of a conventionally existing Buddha.

[gregkavarnos]

External, internal, both internal and external, neither internal nor external. Any theory based on one of these will be falling into extremes and should be avoided (or at least utilised merely as an expedient to overcome a specific situation). If you have received a deity practice then it would be best to ask the teacher that gave the practice to explain this issue. If it helps you to consider the deity as an external entity go with that for now, if it helps you to consider the deity as an internal entity go with that for now, if it helps you to consider the deity as empty of existence go with that for now, at least until you have time to clarify it with your teacher. None of the above approaches is either right nor wrong, each students practice is based on their capacity and preferences. Just do the practice.

[Jeff]

In deity yoga, one forms an energetic connection to the deity. With increasing clarity, ultimately, one is able to "merge" with the deity. The "energy" of the deity helps with removal of obstructions.

[ReasonAndRhyme]

Hi Steve,

maybe this helps to understand deity yoga:

When we practice tantric yoga method sadhanas and transform our consciousness into the transcendent, rainbow body of our meditation deity we should simultaneously recognize the unity of the rainbow body and its non-dual nature. The rainbow body of the deity is totally non-dual. Non-duality and the transformation, the transcendent experience of the clean clear, crystal rainbow body, are completely one. It’s like it’s there, but it’s not there. If you were to try to touch it, it would be like trying to touch a rainbow. Your hand can’t feel it yet there’s something there. It’s real; there’s some energy there. You can’t say that a rainbow isn’t real because you can’t touch it by hand.

- from an article by Lama Yeshe, see here for the entire article:

Visualizing yourself as a deity - by Lama Yeshe

I also vaguely remember a story about the 16th Karmapa meditating on the 15th Karmapa, but I'm not so sure about this story which is why I've opened a thread about it in the Kagyu subforum:

Does Karmapa meditate on Karmapa?