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The Cult of Tara

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104 MAGIC AND RITUAL IN TIBET<br />

Process <strong>of</strong> Generation," their miraculous arising as "appearance and<br />

Emptiness" is the "pr<strong>of</strong>ound Process <strong>of</strong> Generation," and the body<br />

<strong>of</strong> the deity with his consort is the "emanative Process <strong>of</strong> Generation."<br />

It is the divine body that is the defining feature <strong>of</strong> the<br />

entire technique; it is the unique "appearance and Emptiness" which<br />

is manifested from the Bliss <strong>of</strong> melting and which arises from "construction<br />

and examination."<br />

He says, further, that this Process <strong>of</strong> Generation has four special<br />

properties that distinguish it from other visualizations: the special<br />

property <strong>of</strong> its ritual is its completeness as a means <strong>of</strong> generation as<br />

found in the Tantras; the special property <strong>of</strong> its result for the practitioner<br />

is his ability to put forth the strength <strong>of</strong> the mantra; the<br />

special property <strong>of</strong> its nature is its essence <strong>of</strong> Emptiness and Bliss;<br />

and the special property <strong>of</strong> its function is its completeness in cleansing,<br />

perfecting, and ripening.<br />

In other words, this process is a special type <strong>of</strong> generation whose<br />

magical correspondences reverberate far beyond the limited aims<br />

<strong>of</strong> the effigy; it creates a simulacrum <strong>of</strong> divinity in the yogin's own<br />

body, which speaks with the divine power <strong>of</strong> the mantra, which<br />

shares in the Bliss <strong>of</strong> the Dharma realm, which controls in the very<br />

process <strong>of</strong> its formation both the stages on the path to Buddhahood<br />

and the ultimate events <strong>of</strong> public nonreality: birth, death, and the<br />

intermediate state <strong>of</strong> the bardo. <strong>The</strong> body <strong>of</strong> the deity, the Bodhisattva<br />

Stages, the impelling processes <strong>of</strong> karma—all these are magically<br />

the same, and to control one is to have power over all.<br />

To make clear the four steps <strong>of</strong> the ritual sequence, I give an example<br />

<strong>of</strong> one <strong>of</strong> its briefest and simplest forms, part <strong>of</strong> a little daily<br />

ritual for White <strong>Tara</strong> written by the Gentle Lord Lodro t'aye, the<br />

Kongtrii rinpoch'e (1813-1899). Here we may see one <strong>of</strong> the advantages<br />

<strong>of</strong> beginning from the rituals <strong>of</strong> <strong>Tara</strong>, for in their lack <strong>of</strong><br />

elaboration they provide us with a basic model for the more complex<br />

rituals <strong>of</strong> the monastic cult: 159<br />

<strong>The</strong> yoga <strong>of</strong> generation:<br />

1) OM SUNYATA-JRANA-VAJRA-SVABHAVATMAKO<br />

'HAM!<br />

From the sound <strong>of</strong> HUM, innate prowess <strong>of</strong> Emptiness,<br />

a diamond circle <strong>of</strong> protection. <strong>The</strong>rein a crystal<br />

divine mansion. In the middle a white lotus above a moon.<br />

From TAM a white utpala flower marked with TAM.

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