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The Cult of Tara

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144 MAGIC AND RITUAk IN TIBET<br />

the recitation <strong>of</strong> special mantras and the performance <strong>of</strong> hand gestures.<br />

Mantras especially have attracted scholarly attention, and<br />

Gonda 205<br />

has written an excellent article on them. As Malinowsky<br />

says <strong>of</strong> spells in general, mantras are "a mode <strong>of</strong> action and an expression<br />

<strong>of</strong> human will ... a translation <strong>of</strong> the urge <strong>of</strong> human desire<br />

into words." 206<br />

But mantras are more than this: they are, as we have<br />

seen, the very speech <strong>of</strong> the god. As Rosen writes: 20<br />

'<br />

However, the effectiveness <strong>of</strong> curses and blessings, such as those<br />

<strong>of</strong> Balaam, does not depend merely on verbal magic, on the belief<br />

that the words uttered are forces let loose in the world for evil or<br />

good. Belief in the effectiveness <strong>of</strong> such utterances is something<br />

much more complex. <strong>The</strong>y are regarded as efficacious not only<br />

because they are words <strong>of</strong> power, but because they are held literally<br />

to effect what they signify, because they are embodied activity.<br />

In short, as Dorothy Emmet has suggested, such verbal acts are<br />

in a way "performative utternaces," in which saying is doing.<br />

Thus, for example, a visualization for subjugation is accompanied<br />

by a mantra such as OM KURUKULLE such-and-such a person<br />

VASAM ANAYA HRlH SVAHA ! "OM Kurukulla, lead such-andsuch<br />

a person into my power HRlH SVAHA I" Or the mantra for<br />

the dissolution <strong>of</strong> oneself or <strong>of</strong> an object into Emptiness is, as<br />

we have seen, OM SVABHAVA-SUDDHAH SARVA-DHARMAH<br />

SVABHAVA-SUDDHO 'HAM ! "OM Pure <strong>of</strong> essence are all events,<br />

pure <strong>of</strong> essence am I!" One <strong>of</strong> the most widely used <strong>of</strong> these mantras<br />

<strong>of</strong> injunction is the 100-syllable mantra <strong>of</strong> Vajrasattva, which the<br />

practitioner recites during the preliminary practices <strong>of</strong> his solitary<br />

contemplation, or in the course <strong>of</strong> a ritual itself (either at the very<br />

beginning or before praying to the deity), to purify all his past sins:<br />

OM VAJRASATTVA SAMAYAM ANUPALAYA VAJRASAT­<br />

TVA TVENOPATISTHA DRDHO ME BHAVA SUTOSYO ME<br />

BHAVA ANURAKTO ME BHAVA SUPOSYO ME BHAVA<br />

SARVA-SIDDHIM ME PRAYACCHA SARVA-KARMA-SUCA<br />

ME CITTAM SREYAH KURU HUM! HA HA HA HA HOH 1<br />

BHAGAVAN SARVA-TATHAGATA-VAJRA MA ME MUKCA<br />

VAJRI-BHAVA MAHASAMAYASATTVA AH 1<br />

"OM Vajrasattva, guard my vows ! Vajrasattva, let them be firm!<br />

Be steadfast for me, be satisfied, be favorable, be nourished forme!<br />

Grant me all the magical attainments! Indicator <strong>of</strong> all karma:<br />

make glorious my mind HUM ! HA HA HA HA HOH ! Blessed<br />

One, diamond <strong>of</strong> all the Tathagatas: do not forsake me, make me<br />

diamond 1 Great being <strong>of</strong> the vow AH !"

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