Yab-Yum Images In Tibetan Buddhist Art
One of the most provocative features of Tibetan Buddhist sacred art is the frequent depiction of male and female spiritual beings locked in intimate sexual embrace – referred to in the Tibetan language as “yab-yum” or “father-mother” aspect. Whether shown seated together in meditative equipose or standing in dynamic unison while treading upon lesser beings representing spiritual obstacles, the appearance of these radiant couples in the context of Buddhist spiritual culture invokes a variety of responses in the minds of those unfamiliar with Vajrayäna, the tantric branch of Mahäyäna Buddhism. Initial reactions when first exposed to such images vary greatly, often strongly colored by the viewer’s religious beliefs and dispositions, as well as by the viewer’s attitudes concerning sexuality in general. But whether the sight of the images evokes an amused smile or a contemptuous scowl, it is almost certain to at least raise an eyebrow. While the full meaning and significance of the yab-yum imagery present in Tibetan religious iconography cannot be adequately conveyed in a brief article such as this, a respectful introduction to the subject is certainly possible and desirable.
Kalacakra
Two common misunderstandings should be summarily dismissed at once: The first is the rather naive assumption that such images are endorsing a casual, licentious or amoral attitude towards human sexuality. The second is the cynical presumption that such images mark an unfortunate corruption or degeneration of the purity of authentic Buddhism. In contrast with the former impression, to the degree that yab-yum images may be associated with actual sexual practices, it should be made clear that tantric sexuality in the Buddhist tradition – if, as a physical practice, it is undertaken at all – takes place within a very spiritually committed, intentional, and yogically disciplined context. Furthermore, such practices become fully and truly accessible at a relatively advanced stage of contemplative development.
As for the latter impression, the very idea of what it is that might be fairly regarded as “real” or authentic Buddhism simply begs the question of what one wishes to mean by the term “Buddhism”’ to begin with. Although the Vajrayäna tradition arose quite late in the historical development of Buddhism as a whole, it should be noted that no form of extant Buddhism is truly identical to the spiritual community associated with Çäkyamuni, the historical Buddha. Even the Theraväda tradition, which some proponents regard as the earliest and most authentic form of Buddhism, is but one of eighteen early sects of Indian Buddhism and probably did not achieve its unique sectarian identity until several centuries after Buddha’s passing. Furthermore, like all human institutions, it has gone through its own social evolution over the past two millenia.
Historically, Buddhism as a whole has exhibited a remarkable degree of plasticity in its adaption to the times and cultures in which it has flourished. The Vajrayäna Buddhism of Tibet is just such an adaptation, arising within the context of Indian Mahäyäna Buddhism, influenced by the wave of tantric spirituality that swept through the Indian subcontinent in the first millenium CE, and subsequently colored in significant ways by the Himalayan culture in which it took root.
In terms of an affirmative description, several dimensions of meaning may be read into the yab-yum imagery. Three of these dimensions will be briefly discussed here: religio-cultural, philosophical, and yogic. In the first place, the archetypal father-mother depiction of paired enlightened spiritual beings locked in intimate union expresses an attitudinal adjustment within both Mahäyäna Buddhism and the tantric movement generally. Classical Indic culture exhibited many marks of patriarchal bias and associated forms of gender inequality – many of which continue to persist today – and this bias was clearly manifested in its conventional religious forms as well. Early Buddhism was no exception. Çäkyamuni was initially quite reluctant to grant permission for the formation of an order of nuns; for he did not feel that the wandering, itinerant lifestyle he enjoined upon his monks was either safe or practical for women. Although he eventually relented after several requests, he stipulated that ordained women would have to be subordinate to and under the supervision of an associated order of monks. To this very day, one of the affirmations included in the daily prayers of Theraväda nuns is the vocalized intention to be reborn in a male body, which was viewed as a more suitable vehicle for spiritual enlightenment. Given this religio-cultural background, the depiction of yab-yum archetypal figures in Vajrayäna Buddhism may be seen, in part, as a restoration of the essential dignity and spiritual equality of the feminine. The perfectly enlightened being is no longer depicted as being exclusively male. In fact, the central yidams (Tib. “mind-bond”) or meditational
“deities” of all of the high-end tantras in the Tibetan tradition are of the yab-yum variety – male and female buddhas in timeless ecstatic embrace.
Perhaps more fundamental than this important attitudinal adjustment, however, is the profound philosophical symbolism that is explicitly represented by the yab-yum imagery. Two cardinal principles are at the foundation of Mahäyäna Buddhism, namely: Wisdom and Compassion. From the beginning, all forms of Buddhism have viewed the development of wisdom as the key to one’s awakening and liberation from suffering. But whereas the early emphasis was on individual liberation, the explicit ideal of Mahäyäna Buddhism is the achievement of universal liberation of all beings. In order to accomplish this, one has to develop great insight and wisdom for one’s own liberation, but also great compassion in order to help with the liberation of all other sentient beings as well. In the yab-yum imagery of Vajrayäna Buddhism, the male figure represents Compassion (also referred to as “Method” or “Bliss”) and the female figure represents Wisdom (or “Emptiness”). The spiritual goal of a practitioner is to become a being whose very nature is the “Indistinguishable Union of Wisdom and Bliss.” The union of the meditational deities in yab-yum posture represents the fusion of Wisdom and Compassion in and as the mindstream of the practitioner.
From The Beginning, All Forms Of Buddhism Have Viewed The Development Of Wisdom As They Key To One’s Awakening And Liberation From Suffering. The Explicit Ideal Of Mayayana Buddhism Is The Achievement Of All Beings.
The final aspect of the yab-yum imagery addressed here is its explicit sexual nature. While the philosophical symbolism described above is the one which is, by far, the one most frequently emphasized in the literature, the yab-yum imagery is also a reference to special yogic practices that may be physically engaged, or meditatively visualized, for accelerating the alchemy of the body-mind complex, culminating in the fundamental transformation of consciousness which is termed bodhi or “awakening.” In its practical details, this process is rather esoteric in nature and has significant parallels with the principles of kuëòaliné yoga. For several good reasons, it is generally not the subject of casual or public discourse within the tradition. For one thing, any yogic practices which involve sexual energies are liable to be misunderstood or misused when taken outside of their proper context. Furthermore, the philosophical principles and yogic skills underlying these practices are complex and require a considerable amount of study, personal guidance, and diligent preparation for their effective implementation. Finally, the practices themselves tap into the most subtle and vital aspects of the creative life force itself, and thus should not be carelessly employed, lest they do more harm than good.
Among other things, Dr. John Casey teaches courses in Sanskrit language, Indic Studies, and Buddhism.