Much of tantric symbolism owes to the basic, but complex iconographical system of fives as presented in the mandala of the Five Mystic Families, (buddha, vajra, ratna, padma, and karma,) This lays the iconographic foundation for recognition of and comprehension of the symbolic hierarchy of the tantric pantheon as presented through Tibetan sacred art. These five buddhas figure prominently in the teachings on the periods of transitions between lifetimes known as the bardos, as well as being objects of specific meditations designed to advance the tantric practitioner along the path to enlightenment.

These five transcendental buddhas, variously referred to as the dhyani buddhas, or tathagathas, "perfected ones," are various wisdom emanations of the primordial buddha, Kuntozangpo, lord of the dharmakaya realm. Their mandala represents an elaborate and sophisticated system of symbolism, wherein each buddha and consort reside in one of the cardinal directions and head a family of myriad related aspects. Each is associated with a particular shape, color, and element, -earth, water, fire, air and sky, (or space,) and correlate to actual energies that constitute the magical display of all phenomena.

Additionally, each relates to a skanda, one of the five processes, or personality traits, which make up a human being. The skandas are form, sensation, perception, consciousness and volition, and further relate to habitual ways of relating to the illusory display of samsara -this worldly realm we inhabit. The tantric aspirant directly engages these energies as the basis of all practice, with the intention to transmute the gross, deluded passions, - ignorance, anger, pride, desire and jealousy, into the perfected wisdoms of the tataghatas, - all encompassing wisdom, mirror-like wisdom, equalizing wisdom, discriminating awareness wisdom, and all accomplishing wisdom.