The Cult of Tara

136 MAGIC AND RITUAL IN TIBET
realization, Buddhism has tended to exclude the sequence of sonic
experiences as an approach to the final goal, choosing to emphasize
the visual path: the early mystic songs spoke equally of both aspects
of contemplative experience, but the Hindu Tantras chose to treat
of sound (perhaps a heritage of orthodox Mimarnsa philosophy) and
the Buddhist of light, although there is always an inherited overlap;
but the Hindus tend to hear the roaring of enlightenment above its
light, and the Buddhists to see its light above its roar.
Indeed, each cycle of Tantric texts has its own technique for
immersing the divine body into Emptiness, varying in emphasis
upon light and joy and analogical meditation. The well-known set
of the "six yogas of Naropa" is essentially an anthology of these
techniques of the Process of Perfection, each presuming a prior
Process of Generation, and each traced to its canonical sources and
major commentators. 196
This Tantric notion of "Innate Union" is a central concept de
serving more study than is possible here; in chapter hi I examine
its integration into ritual and its function in acquiring the divine
power. Wayman 197
has given a detailed discussion from the works
of Tsongk'apa, based mainly upon the Guhysamaja tradition, and
Ruegg 198
gives a brilliant summary of the Process of Perfection
according to the "five steps" of Nagarjuna's Arya tradition.
Perhaps the most important point is the correlation of the Clear
Light or of Great Bliss with "Complete Emptiness" as the culmination
of a series of realizations; but we must remember that the series
of four lights or joys which lead up to this final experience are not
different things, but rather serve as "metaphors" for differing levels
of awareness of t^he one "actual" Clear Light or Great Bliss. Similarly,
the different levels of realization of the one Emptiness are
given different names to correspond to the different apprehensions
of its radiance and rapture; we may tabulate the series of realizations
as follows, as they are correlated magically with the bodies of
Buddhahood and with the four places of the body of the god:
Emptiness Light Joy Body of Navel
Transformation
More Emptiness Appearance Highest Joy Dharma Body—Heart
of light
Great Emptiness Culmination Joy of Body of Bliss—Throat
of light Cessation
Complete Emptiness Clear Light Innate Joy Innate Body Head
(Great Bliss)