Difference between revisions of "Envisioning Tara"
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− | by Lama Palden Drolma & James W. Coleman | + | by [[Lama]] [[Palden]] [[Drolma]] & James W. Coleman |
− | The ultimate goal of all Buddhism is to help us uncover our true buddha nature and to | + | The [[Wikipedia:Absolute (philosophy)|ultimate]] goal of all [[Buddhism]] is to help us uncover our [[true buddha]] [[nature]] and to |
− | bring awareness to what’s going on with our selves and our world. Of course, some | + | bring [[awareness]] to what’s going on with our selves and our [[world]]. Of course, some |
− | people spontaneously awaken right out of the blue, but most of us need a lot more—a | + | [[people]] spontaneously [[awaken]] right out of the blue, but most of us need a lot more—a |
− | kind of step-by-step method and practice. The Vajrayana (Tibetan) tradition has literally | + | kind of step-by-step method and practice. The [[Vajrayana]] ([[Tibetan]]) [[tradition]] has literally |
− | thousands of different practices, so if you are going to follow that path it is important to | + | thousands of different practices, so if you are going to follow that [[path]] it is important to |
− | work with a teacher to help you chart the course that is best for you. You need a living | + | work with a [[teacher]] to help you chart the course that is best for you. You need a living |
− | relationship that forms a circle between the teacher and student to help you through the | + | relationship that [[forms]] a circle between the [[teacher]] and [[student]] to help you through the |
− | process of awakening and to show you a living example of the awakened mind. If the | + | process of [[awakening]] and to show you a living example of the [[awakened mind]]. If the |
− | connection is auspicious, then that student-teacher relationship can be incredibly | + | [[connection]] is [[auspicious]], then that student-teacher relationship can be incredibly |
valuable. | valuable. | ||
− | Because the path of Vajrayana Buddhism is so vast, there is a lot of room to do | + | Because the [[path]] of [[Vajrayana Buddhism]] is so vast, there is a lot of room to do |
− | whatever kind of practice you are drawn to. Vajrayana shares many of its practices with | + | whatever kind of practice you are drawn to. [[Vajrayana]] shares many of its practices with |
− | the other Buddhist traditions. However, yidam meditation, in which we visualize | + | the other [[Buddhist traditions]]. However, [[yidam meditation]], in which we [[visualize]] |
− | ourselves in an enlightened mandala relating to and eventually becoming an enlightened | + | ourselves in an [[enlightened]] [[mandala]] relating to and eventually becoming an [[enlightened being]], is unique to [[Vajrayana]]. [[Yidam]] is often translated as “[[deity]]” in English, but that |
− | being, is unique to Vajrayana. Yidam is often translated as | + | [[word]] doesn’t have the right [[feel]] to it. “[[Deity]]” {{Wiki|sounds}} like some kind of Olympian [[god]] or |
− | word doesn’t have the right feel to it. | ||
something, and that’s not what we’re talking about. It would be more accurate to call | something, and that’s not what we’re talking about. It would be more accurate to call | ||
− | them | + | them “[[awakened beings]],” because they arise out of the [[formlessness]] of our [[true nature]] as |
− | a concrete manifestation of awakened qualities, such as compassion or wisdom. But I | + | a concrete [[manifestation]] of [[awakened]] qualities, such as [[compassion]] or [[wisdom]]. But I |
− | think it is best to use the Tibetan term | + | think it is best to use the [[Tibetan]] term “[[yidam]]” since it carries less baggage than any of |
its English equivalents. | its English equivalents. | ||
− | The yidam mandala we imagine in this practice is a symbolic representation of | + | The [[yidam]] [[mandala]] we [[imagine]] in this practice is a [[symbolic]] [[representation]] of |
− | our own universe. All the phenomena of our lives are the phenomena of the mandala, and | + | our [[own]] [[universe]]. All the [[phenomena]] of our [[lives]] are the [[phenomena]] of the [[mandala]], and |
− | we are the yidam at its center. The yidam mandala is a pure manifestation of the divine | + | we are the [[yidam]] at its center. The [[yidam]] [[mandala]] is a [[pure]] [[manifestation]] of the [[divine]] |
− | energies of our mind in form, color, sound, and thought. In the mandala we create in our | + | energies of our [[mind]] in [[form]], {{Wiki|color}}, [[sound]], and [[thought]]. In the [[mandala]] we create in our |
− | everyday life, those enlightened energies are often obscured, so they appear in a distorted | + | everyday [[life]], those [[enlightened]] energies are often obscured, so they appear in a distorted |
− | way. We enter into yidam practice to loosen our identification with those old distortions | + | way. We enter into [[yidam practice]] to loosen our identification with those old [[distortions]] |
− | and habitual patterns. While doing this kind of practice, we try to rest in the true nature of | + | and [[habitual patterns]]. While doing this kind of practice, we try to rest in the [[true nature]] of |
− | our mind—complete openness and emptiness that is at the same time clear, luminous, and | + | our mind—complete [[openness]] and [[emptiness]] that is at the same time clear, {{Wiki|luminous}}, and |
− | aware. This practice helps us realize that state more fully by entering into and interacting | + | {{Wiki|aware}}. This practice helps us realize that [[state]] more fully by entering into and interacting |
− | with an awakened mandala that we create, and eventually by coming to see ourselves and | + | with an [[awakened]] [[mandala]] that we create, and eventually by coming to see ourselves and |
− | all other beings as the yidam at its center. | + | all other [[beings]] as the [[yidam]] at its center. |
− | When we get to the point in our practice that our body becomes the body of the | + | When we get to the point in our practice that our [[body]] becomes the [[body]] of the |
− | yidam, we think of ourselves as a being of light, just appearing in pure emptiness—which | + | [[yidam]], we think of ourselves as a being of {{Wiki|light}}, just appearing in [[pure]] emptiness—which |
− | in fact is actually our situation all the time. This practice trains us to recognize that fact | + | in fact is actually our situation all the time. This practice trains us to [[recognize]] that fact |
− | and to stop identifying with this physical body and our deluded sense of self, so we can | + | and to stop identifying with this [[physical body]] and our deluded [[sense]] of [[self]], so we can |
− | come fully into our awakened identity. This transformation of identity is a huge part of | + | come fully into our [[awakened]] [[Wikipedia:Identity (social science)|identity]]. This [[transformation]] of [[Wikipedia:Identity (social science)|identity]] is a huge part of |
− | yidam practice. In fact, in some ways the transformation of our limited, obscured self | + | [[yidam practice]]. In fact, in some ways the [[transformation]] of our limited, obscured [[self]] |
− | identity is the core of the whole thing. | + | [[Wikipedia:Identity (social science)|identity]] is the core of the whole thing. |
− | It’s said that if we meditate in this way, all our obstacles will be removed and the | + | It’s said that if we [[meditate]] in this way, all our [[obstacles]] will be removed and the |
− | siddhis, the accomplishments and the awakened activities, will naturally manifest | + | [[siddhis]], the accomplishments and the [[awakened]] [[activities]], will naturally [[manifest]] |
− | themselves. At the same time, however, everything that isn’t awakened mind comes to | + | themselves. At the same time, however, everything that isn’t [[awakened mind]] comes to |
the surface and stares us in the face. When we’re doing this kind of practice intensely, we | the surface and stares us in the face. When we’re doing this kind of practice intensely, we | ||
− | may come to see the horror, the full catastrophe, of our human mind. Eventually all our | + | may come to see the [[horror]], the full catastrophe, of our [[human mind]]. Eventually all our |
− | neurotic habit patterns—our depression, fear, and anxiety—get flushed to the surface and | + | neurotic [[Wikipedia:Habit (psychology)|habit]] patterns—our {{Wiki|depression}}, {{Wiki|fear}}, and anxiety—get flushed to the surface and |
− | released out. But as they’re flushed out, we re-experience their primal energy. Say for | + | released out. But as they’re flushed out, we re-experience their primal [[energy]]. Say for |
− | example, we have had some kind of very traumatic experience that we have repressed. As | + | example, we have had some kind of very traumatic [[experience]] that we have repressed. As |
− | it comes back into consciousness and is experienced, it can be quite disturbing because it | + | it comes back into [[consciousness]] and is [[experienced]], it can be quite {{Wiki|disturbing}} because it |
− | will feel like the trauma is happening all over again. But actually nothing is going on | + | will [[feel]] like the [[trauma]] is happening all over again. But actually nothing is going on |
− | except that old energy is coming to the surface and being released. So we have to keep | + | except that old [[energy]] is coming to the surface and being released. So we have to keep |
− | remembering that our neurotic habit patterns are not who we truly are, but only old | + | remembering that our neurotic [[Wikipedia:Habit (psychology)|habit]] patterns are not who we truly are, but only old |
− | energy from the past. | + | [[energy]] from the {{Wiki|past}}. |
− | In Vajrayana we practice with a vast array of yidams, but Tara has a special kind of | + | In [[Vajrayana]] we practice with a vast array of [[yidams]], but [[Tara]] has a special kind of |
− | traction here in the West today. I am constantly amazed by how deeply she resonates | + | traction here in the [[West]] today. I am constantly amazed by how deeply she resonates |
− | even with those who have no real background or interest in Buddhism at all. I think there | + | even with those who have no real background or [[interest]] in [[Buddhism]] at all. I think there |
− | is a deep hunger for the wisdom of the divine feminine and a need to get the masculine | + | is a deep hunger for the [[wisdom]] of the [[divine]] {{Wiki|feminine}} and a need to get the {{Wiki|masculine}} |
− | and feminine energies of our culture into harmony and balance. | + | and {{Wiki|feminine}} energies of our {{Wiki|culture}} into [[harmony]] and [[balance]]. |
− | Traditionally, we in the West haven’t really had an archetype of the awakened | + | [[Traditionally]], we in the [[West]] haven’t really had an {{Wiki|archetype}} of the [[awakened]] |
− | feminine that embodies both wisdom and sexuality, nurturing love and fierce | + | {{Wiki|feminine}} that [[embodies]] both [[wisdom]] and {{Wiki|sexuality}}, nurturing [[love]] and fierce |
− | wrathfulness. In the Western religious tradition, the awakened feminine is most clearly | + | [[wrathfulness]]. In the [[Western]] [[religious]] [[tradition]], the [[awakened]] {{Wiki|feminine}} is most clearly |
− | embodied by Mary, the mother of Jesus. She is seen as the pure Madonna, but she’s not | + | [[embodied]] by Mary, the mother of {{Wiki|Jesus}}. She is seen as the [[pure]] Madonna, but she’s not |
− | allowed to be sexual. She had to conceive Jesus non-sexually, because in the West sex is | + | allowed to be {{Wiki|sexual}}. She had to [[conceive]] {{Wiki|Jesus}} non-sexually, because in the [[West]] {{Wiki|sex}} is |
− | often seen as gross or sinful. Jungian psychologists have found that there are two key | + | often seen as gross or sinful. {{Wiki|Jungian}} {{Wiki|psychologists}} have found that there are two key |
− | archetypes of the feminine in the collective unconscious of our culture: the Madonna, | + | {{Wiki|archetypes}} of the {{Wiki|feminine}} in the [[collective unconscious]] of our {{Wiki|culture}}: the Madonna, |
− | who is pure, maternal, and wise; and the Whore, who is sensual and corrupt. But it is not | + | who is [[pure]], maternal, and [[wise]]; and the Whore, who is {{Wiki|sensual}} and corrupt. But it is not |
− | just a matter of sexuality; the idea that spiritual women not have only wisdom, but a | + | just a {{Wiki|matter}} of {{Wiki|sexuality}}; the [[idea]] that [[spiritual]] women not have only [[wisdom]], but a |
− | fierce, wrathful inner power doesn’t go over very well in the West either. This kind of | + | fierce, [[wrathful]] inner power doesn’t go over very well in the [[West]] either. This kind of |
− | split didn’t exist in the pre-Christian goddess traditions of the West, but at some point, | + | split didn’t [[exist]] in the pre-Christian [[goddess]] [[traditions]] of the [[West]], but at some point, |
− | the patriarchy stamped out the full vision of the divine feminine, and we have a deep | + | the patriarchy stamped out the full [[vision]] of the [[divine]] {{Wiki|feminine}}, and we have a deep |
longing to get it back. | longing to get it back. | ||
− | In Hinduism, the feminine is seen as shakti, the primordial cosmic energy of | + | In [[Hinduism]], the {{Wiki|feminine}} is seen as [[shakti]], the [[primordial]] [[cosmic]] [[energy]] of |
− | creation, while Vajrayana emphasizes the vast openness of the feminine. The feminine is | + | creation, while [[Vajrayana]] emphasizes the vast [[openness]] of the {{Wiki|feminine}}. The {{Wiki|feminine}} is |
− | seen as the womb of the divine mother that holds us all. Without space, without | + | seen as the [[womb]] of the [[divine mother]] that holds us all. Without [[space]], without |
− | emptiness, nothing would be able to exist. Her emptiness holds all of us in divine love, | + | [[emptiness]], nothing would be able to [[exist]]. Her [[emptiness]] holds all of us in [[divine]] [[love]], |
− | nourishes us, gives us life, and sustains us. This wisdom of emptiness is therefore | + | nourishes us, gives us [[life]], and sustains us. This [[wisdom of emptiness]] is therefore |
− | personified as Tara, Prajnaparamita, and other awakened female beings. The awakened | + | personified as [[Tara]], [[Prajnaparamita]], and other [[awakened]] {{Wiki|female}} [[beings]]. The [[awakened]] |
− | feminine is said to be the mother of all the buddhas, because it is the nonconceptual | + | {{Wiki|feminine}} is said to be the [[mother of all the buddhas]], because it is the [[nonconceptual]] |
− | openness of the feminine that brings us to awakening. Indeed, wisdom is itself the | + | [[openness]] of the {{Wiki|feminine}} that brings us to [[awakening]]. Indeed, [[wisdom]] is itself the |
− | essence of the divine feminine. | + | [[essence]] of the [[divine]] {{Wiki|feminine}}. |
− | In her aspect as divine mother, Tara nurtures all life and gives birth to the | + | In her aspect as [[divine mother]], [[Tara]] nurtures all [[life]] and gives [[birth]] to the |
− | awakened ones, but she also manifests a fierce wrathful power that cuts through our | + | [[awakened ones]], but she also [[manifests]] a fierce [[wrathful]] power that cuts through our |
− | problems and obscurations, and most especially through our deep-rooted ignorance. She | + | problems and [[obscurations]], and most especially through our [[deep-rooted ignorance]]. She |
− | is like our Mother Earth who supplies us with everything we need, but can also manifest | + | is like our [[Mother Earth]] who supplies us with everything we need, but can also [[manifest]] |
− | fierce earthquakes, hurricanes, tidal waves, and tornados. The divine mother is a | + | fierce earthquakes, hurricanes, tidal waves, and tornados. The [[divine mother]] is a |
− | compassionate loving presence who’s always available to us, but she may display a | + | [[compassionate]] [[loving]] presence who’s always available to us, but she may display a |
− | terrifying ferocity if that is what we need to wake up. | + | {{Wiki|terrifying}} [[ferocity]] if that is what we need to wake up. |
− | Coming to abide in the realization of shunyata, the inherent openness and | + | Coming to abide in the [[realization]] of [[shunyata]], the [[inherent]] [[openness]] and |
− | emptiness of all phenomenon that is Tara’s essence, is what gives birth to awakening. But | + | [[emptiness]] of all [[phenomenon]] that is [[Tara’s]] [[essence]], is what gives [[birth]] to [[awakening]]. But |
− | we have to be careful with the word | + | we have to be careful with the [[word]] “[[emptiness]],” because it gives a kind of desolate |
− | feeling to a lot of people here in the West. It is important to realize that emptiness is not | + | [[feeling]] to a lot of [[people]] here in the [[West]]. It is important to realize that [[emptiness]] is not |
− | just blankness; it has a fertile womb-like quality that provides everything needed to allow | + | just blankness; it has a {{Wiki|fertile}} womb-like [[quality]] that provides everything needed to allow |
− | us to grow and for all things to manifest. If we see clearly, we realize that all appearance | + | us to grow and for all things to [[manifest]]. If we see clearly, we realize that all [[appearance]] |
− | is appearance-emptiness, that all awareness is awareness-emptiness. Suzuki Roshi, the | + | is [[appearance-emptiness]], that all [[awareness]] is awareness-emptiness. [[Suzuki Roshi]], the |
− | founder of the San Francisco Zen Center, once said that resting in emptiness is like | + | founder of the [[San Francisco Zen Center]], once said that resting in [[emptiness]] is like |
− | sucking at the breast of the mother. When we are actually resting in the union of | + | sucking at the {{Wiki|breast}} of the mother. When we are actually resting in the union of |
− | emptiness and appearance that is our true nature, there is a feeling of complete and total | + | [[emptiness]] and [[appearance]] that is our [[true nature]], there is a [[feeling]] of complete and total |
fulfillment, and we instinctively know that there is nothing we lack. | fulfillment, and we instinctively know that there is nothing we lack. | ||
− | As we engage in this practice, we come to know Tara and develop a profound | + | As we engage in this practice, we come to know [[Tara]] and develop a profound |
− | appreciation for the way she works in our lives. But it’s not usually an instantaneous | + | [[appreciation]] for the way she works in our [[lives]]. But it’s not usually an instantaneous |
− | process. It often takes time before we feel we have a real relationship with her. Just as in | + | process. It often takes time before we [[feel]] we have a real relationship with her. Just as in |
− | our daily lives, we might meet somebody we really like, but developing a relationship | + | our daily [[lives]], we might meet somebody we really like, but developing a relationship |
− | with them requires love and dedication. We have to put in the energy to meet with that | + | with them requires [[love]] and [[dedication]]. We have to put in the [[energy]] to meet with that |
− | person, to visit with them and get to know them. Meditating on Tara works in the same | + | [[person]], to visit with them and get to know them. [[Meditating]] on [[Tara]] works in the same |
− | way. We may have very powerful experiences in the beginning, but they may also come | + | way. We may have very powerful [[experiences]] in the beginning, but they may also come |
− | in the middle or the end or at any time along the way. As we get to know Tara and | + | in the middle or the end or at any time along the way. As we get to know [[Tara]] and |
− | receive her blessings, we come to see that she is a reflection of our own true nature. She | + | receive her [[blessings]], we come to see that she is a {{Wiki|reflection}} of our [[own]] [[true nature]]. She |
− | reflects all of the aspects of the awakened feminine. She is the beautiful, all | + | reflects all of the aspects of the [[awakened]] {{Wiki|feminine}}. She is the beautiful, all |
− | compassionate, all-loving mother. She is the embodiment of peace, generosity, and all the | + | [[compassionate]], all-loving mother. She is the [[embodiment]] of [[peace]], [[generosity]], and all the |
− | other perfections. | + | other [[perfections]]. |
− | Tara’s special activity, especially in her green form, is to remove fears and | + | [[Tara’s]] special [[activity]], especially in her [[green]] [[form]], is to remove {{Wiki|fears}} and |
− | obstacles and to help create all the supportive conditions needed for our awakening. In | + | [[obstacles]] and to help create all the supportive [[conditions]] needed for our [[awakening]]. In |
− | fact, in Tibetan one of her names means “She Who | + | fact, in [[Tibetan]] one of her names means “She Who [[Liberates]]” or “She Who Ferries |
− | Beings Across The Ocean of Samsara.” She has the power to help destroy, release, and | + | [[Beings]] Across The Ocean of [[Samsara]].” She has the power to help destroy, [[release]], and |
alleviate all of our difficulties both internally and externally. She performs four specific | alleviate all of our difficulties both internally and externally. She performs four specific | ||
− | kinds of | + | kinds of “[[awakened]] [[activities]].” The first one is pacification. This includes [[mediation]], |
− | resolving conflicts, soothing, calming, and bringing peace. The next one is enriching. | + | resolving conflicts, soothing, [[calming]], and bringing [[peace]]. The next one is enriching. |
− | This is a kind of nourishment like giving food, water, encouragement, teachings, or | + | This is a kind of [[nourishment]] like giving [[food]], [[water]], encouragement, teachings, or |
− | knowledge, or providing whatever else is needed for people to be healthy and to grow | + | [[knowledge]], or providing whatever else is needed for [[people]] to be healthy and to grow |
− | and prosper. The third enlightened activity, magnetizing, brings together whatever is | + | and prosper. The third [[enlightened activity]], magnetizing, brings together whatever is |
− | needed in a particular situation. Tara might, for example, bring various people together | + | needed in a particular situation. [[Tara]] might, for example, bring various [[people]] together |
− | who could benefit from the Dharma teachings. The last of her enlightened activities, | + | who could [[benefit]] from the [[Dharma teachings]]. The last of her [[enlightened activities]], |
− | destroying, may sound harmful, but it actually has to do with setting limits, creating | + | destroying, may [[sound]] harmful, but it actually has to do with setting limits, creating |
− | boundaries, and stopping things or relationships that have outlived their usefulness and | + | [[boundaries]], and stopping things or relationships that have outlived their usefulness and |
− | need to come to an end. It is a kind of fierce, wrathful activity. | + | need to come to an end. It is a kind of fierce, [[wrathful]] [[activity]]. |
− | On a personal level, this practice helps us recognize that we have all Tara’s | + | On a personal level, this practice helps us [[recognize]] that we have all [[Tara’s]] |
− | awakened qualities and the potential for all her awakened activities in ourselves. The | + | [[awakened]] qualities and the potential for all her [[awakened]] [[activities]] in ourselves. The |
practice is simply to allow all her qualities to flourish within ourselves, so that whatever | practice is simply to allow all her qualities to flourish within ourselves, so that whatever | ||
− | is needed in any given situation can spontaneously manifest out of us. If a situation calls | + | is needed in any given situation can spontaneously [[manifest]] out of us. If a situation calls |
− | for a pacifying influence, for calming people or bringing them together, then that kind of | + | for a pacifying influence, for [[calming]] [[people]] or bringing them together, then that kind of |
− | activity will spontaneously arise. If the situation needs some enriching, perhaps some | + | [[activity]] will spontaneously arise. If the situation needs some enriching, perhaps some |
− | kind of Dharma teaching or other education, then that energy will come out of us. The | + | kind of [[Dharma]] [[teaching]] or other [[education]], then that [[energy]] will come out of us. The |
− | same is true for magnetizing people together or for the more fierce energy of destruction | + | same is true for magnetizing [[people]] together or for the more fierce [[energy]] of destruction |
− | where new boundaries have to be set or old patterns ended. | + | where new [[boundaries]] have to be set or old patterns ended. |
− | It doesn’t matter if you are a woman or a man; the more you practice Tara, the | + | It doesn’t {{Wiki|matter}} if you are a woman or a man; the more you practice [[Tara]], the |
− | more you come to embody her enlightened qualities, and the more you become an | + | more you come to embody her [[enlightened qualities]], and the more you become an |
− | emanation of Tara in the world. In Buddhist tantra, we sometimes meditate ourselves as | + | [[emanation of Tara]] in the [[world]]. In [[Buddhist tantra]], we sometimes [[meditate]] ourselves as |
− | male yidams, sometimes as female yidams, and sometimes as the union of the male and | + | {{Wiki|male}} [[yidams]], sometimes as {{Wiki|female}} [[yidams]], and sometimes as the union of the {{Wiki|male}} and |
− | female. All of us have male and female aspects within ourselves. That’s why we practice | + | {{Wiki|female}}. All of us have {{Wiki|male}} and {{Wiki|female}} aspects within ourselves. That’s why we practice |
− | to purify, transform, and liberate the masculine and feminine within us, and ultimately to | + | to {{Wiki|purify}}, [[transform]], and {{Wiki|liberate}} the {{Wiki|masculine}} and {{Wiki|feminine}} within us, and ultimately to |
− | bring them into complete union. In fact, emptiness and form, heaven and earth, male and | + | bring them into complete union. In fact, [[emptiness]] and [[form]], [[heaven]] and [[earth]], {{Wiki|male}} and |
− | female—all seeming dualities must be brought into union to fully realize our true nature. | + | female—all seeming dualities must be brought into union to fully realize our [[true nature]]. |
− | All dualities are inseparable, and in their final essence they are all wisdom and | + | All dualities are [[inseparable]], and in their final [[essence]] they are all [[wisdom]] and |
− | compassion united. So as we practice, it doesn’t matter whether we’re female or male in | + | [[compassion]] united. So as we practice, it doesn’t {{Wiki|matter}} whether we’re {{Wiki|female}} or {{Wiki|male}} in |
− | our bodies. What matters is that we do the right practice for us and for the world. | + | our [[bodies]]. What matters is that we do the [[right practice]] for us and for the [[world]]. |
− | Whatever our gender, as we practice we come to understand how Tara manifests | + | Whatever our [[gender]], as we practice we come to understand how [[Tara]] [[manifests]] |
− | in all her various forms and activities. We open up the awakened feminine within us and | + | in all her various [[forms]] and [[activities]]. We open up the [[awakened]] {{Wiki|feminine}} within us and |
− | allow the full range of feminine qualities to come to fruition. But this is not the restricted | + | allow the full range of {{Wiki|feminine}} qualities to come to [[fruition]]. But this is not the restricted |
− | Western version of femininity. Tara is not just quiet and demure, sitting with her legs | + | [[Western]] version of {{Wiki|femininity}}. [[Tara]] is not just quiet and demure, sitting with her {{Wiki|legs}} |
crossed all the time. As we have seen, she has countless other aspects and qualities as | crossed all the time. As we have seen, she has countless other aspects and qualities as | ||
− | well. She can be wise, sexy, fierce, pacifying, beautiful, and assertive. But this doesn’t | + | well. She can be [[wise]], sexy, fierce, pacifying, beautiful, and assertive. But this doesn’t |
− | mean we should neglect our masculine qualities either, because our practice opens those | + | mean we should neglect our {{Wiki|masculine}} qualities either, because our practice opens those |
− | up too. In our tradition, we often meditate on ourselves as Chakrasamvara, who embodies | + | up too. In our [[tradition]], we often [[meditate]] on ourselves as [[Chakrasamvara]], who [[embodies]] |
− | the clarity, strength, and skill in means of the masculine principle. Cultivating a | + | the clarity, strength, and [[skill in means]] of the {{Wiki|masculine}} [[principle]]. [[Cultivating]] a |
− | relationship with Tara and the other yidams helps bring us into the true balance of female | + | relationship with [[Tara]] and the other [[yidams]] helps bring us into the true [[balance]] of {{Wiki|female}} |
− | and male. But at the same time, we are getting to know someone we can call on anytime | + | and {{Wiki|male}}. But at the same time, we are getting to know someone we can call on anytime |
we need help. | we need help. | ||
− | In order to do Tara practice correctly, you need to work with a teacher that you feel | + | In order to do [[Tara]] practice correctly, you need to work with a [[teacher]] that you [[feel]] |
− | connected to. But along with Avalokiteshvara (Chenrezig in Tibetan), the bodhisattva | + | connected to. But along with [[Avalokiteshvara]] ([[Chenrezig]] in [[Tibetan]]), the [[bodhisattva]] |
− | who hears the cries of the world, Tara is considered to be one of the two safest yidams to | + | who hears the {{Wiki|cries}} of the [[world]], [[Tara]] is considered to be one of the two safest [[yidams]] to |
− | work with. So it is all right to experiment with a simple form of Tara practice on your | + | work with. So it is all right to experiment with a simple [[form]] of [[Tara]] practice on your |
− | own. | + | [[own]]. |
− | Like any tantric practice, you begin by taking a comfortable posture, settling your | + | Like any [[tantric practice]], you begin by taking a comfortable [[posture]], settling your |
− | mind calmly, and declaring your intention to take refuge in the Three Jewels—the | + | [[mind]] [[calmly]], and declaring your [[intention]] to [[take refuge]] in the Three Jewels—the |
− | Buddha, the Dharma, and the Sangha. Then out of emptiness, you visualize the | + | [[Buddha]], the [[Dharma]], and the [[Sangha]]. Then out of [[emptiness]], you [[visualize]] the “[[seed syllable]]” Tam appearing in the sky in front of you. If you know what the [[Tibetan]] |
− | + | [[character]] for Tam looks like you can [[visualize]] that; if not, use the English spelling. Then | |
− | character for Tam looks like you can visualize that; if not, use the English spelling. Then | + | from that Tam, [[imagine]] [[Tara]] instantly appears, sitting on a full open [[lotus]] and a flat disk |
− | from that Tam, imagine Tara instantly appears, sitting on a full open lotus and a flat disk | + | of the [[moon]]. She is radiantly beautiful and [[serene]]. Her {{Wiki|skin}} is blue-green like the {{Wiki|color}} of |
− | of the moon. She is radiantly beautiful and serene. Her skin is blue-green like the color of | + | a mountain lake, and she is arrayed in silks and [[jewels]], [[symbolizing]] both her complete |
− | a mountain lake, and she is arrayed in silks and jewels, symbolizing both her complete | + | {{Wiki|integration}} of the [[six perfections]] and her [[full awakening]] as a completely [[realized]] [[buddha]]. |
− | integration of the six perfections and her full awakening as a completely realized buddha. | + | Next, [[imagine]] that you are radiating {{Wiki|light}} from your [[heart]] to {{Wiki|purify}} the |
− | Next, imagine that you are radiating light from your heart to purify the | + | [[phenomenal world]] and make [[offerings]] to the [[enlightened ones]]. Then invite [[Tara’s]] |
− | phenomenal world and make offerings to the enlightened ones. Then invite Tara’s | + | [[supreme wisdom]] to be {{Wiki|present}} with you. [[Visualize]] this [[wisdom]] raining down on you |
− | supreme wisdom to be present with you. Visualize this wisdom raining down on you | + | from the [[heavens]] in the [[form]] of countless small [[Taras]]. While you do this, [[visualize]] that |
− | from the heavens in the form of countless small Taras. While you do this, visualize that | + | these [[imagined]] [[Taras]] are [[inseparable]] from her [[true wisdom]]. Think that the [[minds]] of all |
− | these imagined Taras are inseparable from her true wisdom. Think that the minds of all | + | your [[spiritual teachers]] and of all those who have shown you [[love]] and [[compassion]] are |
− | your spiritual teachers and of all those who have shown you love and compassion are | + | united with her, and that she is now truly {{Wiki|present}} in the sky in front of you. It is okay if |
− | united with her, and that she is now truly present in the sky in front of you. It is okay if | + | your [[visualization]] isn’t very clear or strong at first; the important thing is to [[feel]] her |
− | your visualization isn’t very clear or strong at first; the important thing is to feel her | + | [[loving]] presence. |
− | loving presence. | ||
− | She is the mother of all the buddhas, the essence of compassion in action. Her | + | She is the [[mother of all the buddhas]], the [[essence]] of [[compassion]] in [[action]]. Her |
− | right foot is slightly extended, because she is ready to leap to the aid of beings. Her right | + | right foot is slightly extended, because she is ready to leap to the aid of [[beings]]. Her right |
− | hand is opened out and is resting on her right knee in the gesture of generosity. Her left | + | hand is opened out and is resting on her right knee in the [[gesture of generosity]]. Her left |
− | hand holds the stem of a beautiful lotus flower that is blossoming next to her left ear. | + | hand holds the stem of a beautiful [[lotus flower]] that is blossoming next to her left {{Wiki|ear}}. |
− | Begin repeating her mantra, Om Taré Tu Taré Turé So Ha, and try to generate true | + | Begin repeating her [[mantra]], Om Taré Tu Taré Turé So Ha, and try to generate true |
− | devotion and love for her. Then visualize that a river of nectar, or amrita—liquid light | + | [[devotion]] and [[love]] for her. Then [[visualize]] that a [[river]] of [[nectar]], or amrita—liquid {{Wiki|light}} |
− | turquoise green in color—comes from her outstretched right hand into you. The river of | + | {{Wiki|turquoise}} [[green]] in color—comes from her outstretched right hand into you. The [[river]] of |
− | amrita removes all fear, gives protection, clears away obstacles and obscurations, and | + | [[amrita]] removes all {{Wiki|fear}}, gives [[protection]], clears away [[obstacles]] and [[obscurations]], and |
− | transmits enlightened awareness into you and all beings. Then make prayers to Tara, and | + | transmits [[enlightened awareness]] into you and all [[beings]]. Then make [[prayers]] to [[Tara]], and |
− | receive her blessing. | + | receive her [[blessing]]. |
− | Next you see Tara dissolve into light and merge into you. Think that your mind is | + | Next you see [[Tara]] dissolve into {{Wiki|light}} and merge into you. Think that your [[mind]] is |
− | inseparable with Tara’s mind and with all enlightened minds everywhere. In the | + | [[inseparable]] with [[Tara’s]] [[mind]] and with all [[enlightened]] [[minds]] everywhere. In the |
− | culmination of the meditation, you imagine yourself as actually being Tara, appearing as | + | culmination of the [[meditation]], you [[imagine]] yourself as actually being [[Tara]], appearing as |
− | a body made of light that is inseparable from emptiness, emptiness that is inseparable | + | a [[body]] made of {{Wiki|light}} that is [[inseparable]] from [[emptiness]], [[emptiness]] that is [[inseparable]] |
− | from her form. Imagine the blue-green seed syllable Tam resting in your heart. From this | + | from her [[form]]. [[Imagine]] the blue-green [[seed syllable]] Tam resting in your [[heart]]. From this |
− | seed syllable light radiates out to all beings, sending joy, compassion, loving-kindness, | + | [[seed syllable]] {{Wiki|light}} radiates out to all [[beings]], sending [[joy]], [[compassion]], [[loving-kindness]], |
− | strength, equanimity, and all the other blissful qualities of the enlightened beings. Keep | + | strength, [[equanimity]], and all the other [[blissful]] qualities of the [[enlightened beings]]. Keep |
− | repeating the mantra over and over again as you imagine this. | + | repeating the [[mantra]] over and over again as you [[imagine]] this. |
− | When you are done, you gradually dissolve the visualization and let it collapse in | + | When you are done, you gradually dissolve the [[visualization]] and let it collapse in |
− | on itself until there is nothing but a drop of turquoise-green light left in the heart area. It | + | on itself until there is nothing but a drop of turquoise-green {{Wiki|light}} left in the [[heart]] area. It |
− | is radiating brilliantly: the essence of your true nature. Finally, this brilliant drop | + | is radiating brilliantly: the [[essence]] of your [[true nature]]. Finally, this brilliant drop |
− | dissolves into space, like a rainbow disappearing into the sky. Rest your mind naturally in | + | dissolves into [[space]], like a [[rainbow]] disappearing into the sky. Rest your [[mind]] naturally in |
− | tranquil meditation for a few minutes more or longer if you feel like it. Finally, as we do | + | [[tranquil]] [[meditation]] for a few minutes more or longer if you [[feel]] like it. Finally, as we do |
− | at the end of all our meditation practices, we dedicate its merit to all beings and remind | + | at the end of all our [[meditation practices]], we dedicate its [[merit]] to all [[beings]] and remind |
− | ourselves that what we are doing is not just for ourselves, but to help bring all living | + | ourselves that what we are doing is not just for ourselves, but to help bring [[all living beings]] everywhere to [[enlightenment]]. |
− | beings everywhere to enlightenment. | ||
− | In this way Tara practice, like all Vajrayana, uses duality to help us realize the | + | In this way [[Tara]] practice, like all [[Vajrayana]], uses [[duality]] to help us realize the |
− | complete emptiness of our dualistic thinking. It uses our sense of being separate from the | + | complete [[emptiness]] of our [[dualistic]] [[thinking]]. It uses our [[sense]] of being separate from the |
− | divine, from our own awakening, to dismantle that separation and with it our deluded | + | [[divine]], from our [[own]] [[awakening]], to dismantle that separation and with it our deluded |
− | perception of the world. When we first call on Tara, we envision her as an awakened | + | [[perception]] of the [[world]]. When we first call on [[Tara]], we envision her as an [[awakened]] |
being separate from ourselves, but the more we interact with her, the more we come to | being separate from ourselves, but the more we interact with her, the more we come to | ||
dismantle that very separation. We eventually come to see that we are completely | dismantle that very separation. We eventually come to see that we are completely | ||
− | inseparable from her and her enlightened mind, and with that realization a profound shift | + | [[inseparable]] from her and her [[enlightened mind]], and with that [[realization]] a profound shift |
− | in identity occurs. The pure gold of our true nature shines forth, and we become an | + | in [[Wikipedia:Identity (social science)|identity]] occurs. The [[pure]] {{Wiki|gold}} of our [[true nature]] shines forth, and we become an |
− | enlightened yidam and the world our sacred mandala. | + | [[enlightened]] [[yidam]] and the [[world]] our [[sacred]] [[mandala]]. |
Revision as of 22:37, 2 February 2020
by Lama Palden Drolma & James W. Coleman
The ultimate goal of all Buddhism is to help us uncover our true buddha nature and to
bring awareness to what’s going on with our selves and our world. Of course, some
people spontaneously awaken right out of the blue, but most of us need a lot more—a
kind of step-by-step method and practice. The Vajrayana (Tibetan) tradition has literally
thousands of different practices, so if you are going to follow that path it is important to
work with a teacher to help you chart the course that is best for you. You need a living
relationship that forms a circle between the teacher and student to help you through the
process of awakening and to show you a living example of the awakened mind. If the
connection is auspicious, then that student-teacher relationship can be incredibly
valuable.
Because the path of Vajrayana Buddhism is so vast, there is a lot of room to do
whatever kind of practice you are drawn to. Vajrayana shares many of its practices with
the other Buddhist traditions. However, yidam meditation, in which we visualize
ourselves in an enlightened mandala relating to and eventually becoming an enlightened being, is unique to Vajrayana. Yidam is often translated as “deity” in English, but that
word doesn’t have the right feel to it. “Deity” sounds like some kind of Olympian god or
something, and that’s not what we’re talking about. It would be more accurate to call
them “awakened beings,” because they arise out of the formlessness of our true nature as
a concrete manifestation of awakened qualities, such as compassion or wisdom. But I
think it is best to use the Tibetan term “yidam” since it carries less baggage than any of
its English equivalents.
The yidam mandala we imagine in this practice is a symbolic representation of
our own universe. All the phenomena of our lives are the phenomena of the mandala, and
we are the yidam at its center. The yidam mandala is a pure manifestation of the divine
energies of our mind in form, color, sound, and thought. In the mandala we create in our
everyday life, those enlightened energies are often obscured, so they appear in a distorted
way. We enter into yidam practice to loosen our identification with those old distortions
and habitual patterns. While doing this kind of practice, we try to rest in the true nature of
our mind—complete openness and emptiness that is at the same time clear, luminous, and
aware. This practice helps us realize that state more fully by entering into and interacting
with an awakened mandala that we create, and eventually by coming to see ourselves and
all other beings as the yidam at its center.
When we get to the point in our practice that our body becomes the body of the
yidam, we think of ourselves as a being of light, just appearing in pure emptiness—which
in fact is actually our situation all the time. This practice trains us to recognize that fact
and to stop identifying with this physical body and our deluded sense of self, so we can
come fully into our awakened identity. This transformation of identity is a huge part of
yidam practice. In fact, in some ways the transformation of our limited, obscured self
identity is the core of the whole thing.
It’s said that if we meditate in this way, all our obstacles will be removed and the
siddhis, the accomplishments and the awakened activities, will naturally manifest
themselves. At the same time, however, everything that isn’t awakened mind comes to
the surface and stares us in the face. When we’re doing this kind of practice intensely, we
may come to see the horror, the full catastrophe, of our human mind. Eventually all our
neurotic habit patterns—our depression, fear, and anxiety—get flushed to the surface and
released out. But as they’re flushed out, we re-experience their primal energy. Say for
example, we have had some kind of very traumatic experience that we have repressed. As
it comes back into consciousness and is experienced, it can be quite disturbing because it
will feel like the trauma is happening all over again. But actually nothing is going on
except that old energy is coming to the surface and being released. So we have to keep
remembering that our neurotic habit patterns are not who we truly are, but only old
energy from the past.
In Vajrayana we practice with a vast array of yidams, but Tara has a special kind of
traction here in the West today. I am constantly amazed by how deeply she resonates
even with those who have no real background or interest in Buddhism at all. I think there
is a deep hunger for the wisdom of the divine feminine and a need to get the masculine
and feminine energies of our culture into harmony and balance.
Traditionally, we in the West haven’t really had an archetype of the awakened
feminine that embodies both wisdom and sexuality, nurturing love and fierce
wrathfulness. In the Western religious tradition, the awakened feminine is most clearly
embodied by Mary, the mother of Jesus. She is seen as the pure Madonna, but she’s not
allowed to be sexual. She had to conceive Jesus non-sexually, because in the West sex is
often seen as gross or sinful. Jungian psychologists have found that there are two key
archetypes of the feminine in the collective unconscious of our culture: the Madonna,
who is pure, maternal, and wise; and the Whore, who is sensual and corrupt. But it is not
just a matter of sexuality; the idea that spiritual women not have only wisdom, but a
fierce, wrathful inner power doesn’t go over very well in the West either. This kind of
split didn’t exist in the pre-Christian goddess traditions of the West, but at some point,
the patriarchy stamped out the full vision of the divine feminine, and we have a deep
longing to get it back.
In Hinduism, the feminine is seen as shakti, the primordial cosmic energy of
creation, while Vajrayana emphasizes the vast openness of the feminine. The feminine is
seen as the womb of the divine mother that holds us all. Without space, without
emptiness, nothing would be able to exist. Her emptiness holds all of us in divine love,
nourishes us, gives us life, and sustains us. This wisdom of emptiness is therefore
personified as Tara, Prajnaparamita, and other awakened female beings. The awakened
feminine is said to be the mother of all the buddhas, because it is the nonconceptual
openness of the feminine that brings us to awakening. Indeed, wisdom is itself the
essence of the divine feminine.
In her aspect as divine mother, Tara nurtures all life and gives birth to the
awakened ones, but she also manifests a fierce wrathful power that cuts through our
problems and obscurations, and most especially through our deep-rooted ignorance. She
is like our Mother Earth who supplies us with everything we need, but can also manifest
fierce earthquakes, hurricanes, tidal waves, and tornados. The divine mother is a
compassionate loving presence who’s always available to us, but she may display a
terrifying ferocity if that is what we need to wake up.
Coming to abide in the realization of shunyata, the inherent openness and
emptiness of all phenomenon that is Tara’s essence, is what gives birth to awakening. But
we have to be careful with the word “emptiness,” because it gives a kind of desolate
feeling to a lot of people here in the West. It is important to realize that emptiness is not
just blankness; it has a fertile womb-like quality that provides everything needed to allow
us to grow and for all things to manifest. If we see clearly, we realize that all appearance
is appearance-emptiness, that all awareness is awareness-emptiness. Suzuki Roshi, the
founder of the San Francisco Zen Center, once said that resting in emptiness is like
sucking at the breast of the mother. When we are actually resting in the union of
emptiness and appearance that is our true nature, there is a feeling of complete and total
fulfillment, and we instinctively know that there is nothing we lack.
As we engage in this practice, we come to know Tara and develop a profound
appreciation for the way she works in our lives. But it’s not usually an instantaneous
process. It often takes time before we feel we have a real relationship with her. Just as in
our daily lives, we might meet somebody we really like, but developing a relationship
with them requires love and dedication. We have to put in the energy to meet with that
person, to visit with them and get to know them. Meditating on Tara works in the same
way. We may have very powerful experiences in the beginning, but they may also come
in the middle or the end or at any time along the way. As we get to know Tara and
receive her blessings, we come to see that she is a reflection of our own true nature. She
reflects all of the aspects of the awakened feminine. She is the beautiful, all
compassionate, all-loving mother. She is the embodiment of peace, generosity, and all the
other perfections.
Tara’s special activity, especially in her green form, is to remove fears and
obstacles and to help create all the supportive conditions needed for our awakening. In
fact, in Tibetan one of her names means “She Who Liberates” or “She Who Ferries
Beings Across The Ocean of Samsara.” She has the power to help destroy, release, and
alleviate all of our difficulties both internally and externally. She performs four specific
kinds of “awakened activities.” The first one is pacification. This includes mediation,
resolving conflicts, soothing, calming, and bringing peace. The next one is enriching.
This is a kind of nourishment like giving food, water, encouragement, teachings, or
knowledge, or providing whatever else is needed for people to be healthy and to grow
and prosper. The third enlightened activity, magnetizing, brings together whatever is
needed in a particular situation. Tara might, for example, bring various people together
who could benefit from the Dharma teachings. The last of her enlightened activities,
destroying, may sound harmful, but it actually has to do with setting limits, creating
boundaries, and stopping things or relationships that have outlived their usefulness and
need to come to an end. It is a kind of fierce, wrathful activity.
On a personal level, this practice helps us recognize that we have all Tara’s
awakened qualities and the potential for all her awakened activities in ourselves. The
practice is simply to allow all her qualities to flourish within ourselves, so that whatever
is needed in any given situation can spontaneously manifest out of us. If a situation calls
for a pacifying influence, for calming people or bringing them together, then that kind of
activity will spontaneously arise. If the situation needs some enriching, perhaps some
kind of Dharma teaching or other education, then that energy will come out of us. The
same is true for magnetizing people together or for the more fierce energy of destruction
where new boundaries have to be set or old patterns ended.
It doesn’t matter if you are a woman or a man; the more you practice Tara, the
more you come to embody her enlightened qualities, and the more you become an
emanation of Tara in the world. In Buddhist tantra, we sometimes meditate ourselves as
male yidams, sometimes as female yidams, and sometimes as the union of the male and
female. All of us have male and female aspects within ourselves. That’s why we practice
to purify, transform, and liberate the masculine and feminine within us, and ultimately to
bring them into complete union. In fact, emptiness and form, heaven and earth, male and
female—all seeming dualities must be brought into union to fully realize our true nature.
All dualities are inseparable, and in their final essence they are all wisdom and
compassion united. So as we practice, it doesn’t matter whether we’re female or male in
our bodies. What matters is that we do the right practice for us and for the world.
Whatever our gender, as we practice we come to understand how Tara manifests
in all her various forms and activities. We open up the awakened feminine within us and
allow the full range of feminine qualities to come to fruition. But this is not the restricted
Western version of femininity. Tara is not just quiet and demure, sitting with her legs
crossed all the time. As we have seen, she has countless other aspects and qualities as
well. She can be wise, sexy, fierce, pacifying, beautiful, and assertive. But this doesn’t
mean we should neglect our masculine qualities either, because our practice opens those
up too. In our tradition, we often meditate on ourselves as Chakrasamvara, who embodies
the clarity, strength, and skill in means of the masculine principle. Cultivating a
relationship with Tara and the other yidams helps bring us into the true balance of female
and male. But at the same time, we are getting to know someone we can call on anytime
we need help.
In order to do Tara practice correctly, you need to work with a teacher that you feel
connected to. But along with Avalokiteshvara (Chenrezig in Tibetan), the bodhisattva
who hears the cries of the world, Tara is considered to be one of the two safest yidams to
work with. So it is all right to experiment with a simple form of Tara practice on your
own.
Like any tantric practice, you begin by taking a comfortable posture, settling your
mind calmly, and declaring your intention to take refuge in the Three Jewels—the
Buddha, the Dharma, and the Sangha. Then out of emptiness, you visualize the “seed syllable” Tam appearing in the sky in front of you. If you know what the Tibetan
character for Tam looks like you can visualize that; if not, use the English spelling. Then
from that Tam, imagine Tara instantly appears, sitting on a full open lotus and a flat disk
of the moon. She is radiantly beautiful and serene. Her skin is blue-green like the color of
a mountain lake, and she is arrayed in silks and jewels, symbolizing both her complete
integration of the six perfections and her full awakening as a completely realized buddha.
Next, imagine that you are radiating light from your heart to purify the
phenomenal world and make offerings to the enlightened ones. Then invite Tara’s
supreme wisdom to be present with you. Visualize this wisdom raining down on you
from the heavens in the form of countless small Taras. While you do this, visualize that
these imagined Taras are inseparable from her true wisdom. Think that the minds of all
your spiritual teachers and of all those who have shown you love and compassion are
united with her, and that she is now truly present in the sky in front of you. It is okay if
your visualization isn’t very clear or strong at first; the important thing is to feel her
loving presence.
She is the mother of all the buddhas, the essence of compassion in action. Her
right foot is slightly extended, because she is ready to leap to the aid of beings. Her right
hand is opened out and is resting on her right knee in the gesture of generosity. Her left
hand holds the stem of a beautiful lotus flower that is blossoming next to her left ear.
Begin repeating her mantra, Om Taré Tu Taré Turé So Ha, and try to generate true
devotion and love for her. Then visualize that a river of nectar, or amrita—liquid light
turquoise green in color—comes from her outstretched right hand into you. The river of
amrita removes all fear, gives protection, clears away obstacles and obscurations, and
transmits enlightened awareness into you and all beings. Then make prayers to Tara, and
receive her blessing.
Next you see Tara dissolve into light and merge into you. Think that your mind is
inseparable with Tara’s mind and with all enlightened minds everywhere. In the
culmination of the meditation, you imagine yourself as actually being Tara, appearing as
a body made of light that is inseparable from emptiness, emptiness that is inseparable
from her form. Imagine the blue-green seed syllable Tam resting in your heart. From this
seed syllable light radiates out to all beings, sending joy, compassion, loving-kindness,
strength, equanimity, and all the other blissful qualities of the enlightened beings. Keep
repeating the mantra over and over again as you imagine this.
When you are done, you gradually dissolve the visualization and let it collapse in
on itself until there is nothing but a drop of turquoise-green light left in the heart area. It
is radiating brilliantly: the essence of your true nature. Finally, this brilliant drop
dissolves into space, like a rainbow disappearing into the sky. Rest your mind naturally in
tranquil meditation for a few minutes more or longer if you feel like it. Finally, as we do
at the end of all our meditation practices, we dedicate its merit to all beings and remind
ourselves that what we are doing is not just for ourselves, but to help bring all living beings everywhere to enlightenment.
In this way Tara practice, like all Vajrayana, uses duality to help us realize the
complete emptiness of our dualistic thinking. It uses our sense of being separate from the
divine, from our own awakening, to dismantle that separation and with it our deluded
perception of the world. When we first call on Tara, we envision her as an awakened
being separate from ourselves, but the more we interact with her, the more we come to
dismantle that very separation. We eventually come to see that we are completely
inseparable from her and her enlightened mind, and with that realization a profound shift
in identity occurs. The pure gold of our true nature shines forth, and we become an
enlightened yidam and the world our sacred mandala.