The Cult of Tara

208 MAGIC AND RITUAL IN TIBET
naturalized into the English language, we shall continue to use the
term, though it is not strictly correct.
The recitation, too, is here an example of the effectuation of the
mantra in the heart of the deity generated in front, as opposed to
the contemplation of the mantra in the yogin's own heart during
his self-generation; as such, this recitation constitutes the performance
of what is called in chapter ii a "ritual function," and this
magical control over the stream of her heart requires the completion
of the prior ritual service of the deity, which itself presupposes her
initiation. There is, indeed, the element of magical coercion here,
for the monks had become the goddess in the prior self-generation,
in solitary contemplation perhaps years before, and they speak
with the very voice of the goddess. To command the deity in this
carefully constructed atmosphere of reverent worship is, however,
not presumptuous; it is, finally, the goddess who arouses herself,
in her own magical speech, out of her own magical intention.
The monks first recite the textual sequence for the visualization
of the mantra in Tara's heart:
In the Blessed Lady's heart, placed upon a lotus flower and
moon, there is the green syllable TAM, around which are the
encircling syllables of the Queen of Mantras. The light thereof
gathers together and radiates forth, making offerings to the ocean
of Conquerors and arousing their hearts. It pacifies all the evil
conditions—sins, obscurations, sufferings, diseases, and obstacles—of
all beings, represented by a field of visualization consisting
of ourselves, Master and disciples, our gracious parents, our
patrons, and so on; it augments and increases all their good
conditions—life, merit, glory, and knowledge—and I think they
attain the magical attainment of the highest enlightenment.
Now let me direct my mind one-pointedly toward the visualization
of the Queen of Mantras: OM TARE TUTTARE TURE
SVAHA! This is Tara's basic mantra, the queen of all mantras,
which grants all attainments.
In addition to this basic mantra may be attached a number of
different "appendixes," according to the particular function the
practitioner may wish to accomplish by the recitation. For example,
there may be inserted between OM TARE TUTTARE TURE
and SVAHA the appendix SARVA SANTIM-KURU! "Pacify
all !" The blank may be filled in with one of the following:
GRAHAN "evil spirits", VIGHNAN "hindering demons," VYAD-
HlN "diseases," JVARAN "fevers," ROGAN "sicknesses," UPA-