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Following her cultivation of bodhicitta , the bodhisattva's motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women.

So she vowed, "I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman.

According to Miranda Shaw, " Motherhood is central to the conception of Tara". She is known as the Mother of Mercy and Compassion.

She is the source, the female aspect of the universe, which gives birth to warmth, compassion and relief from bad karma as experienced by ordinary beings in cyclic existence.

She engenders, nourishes, smiles at the vitality of creation, and has sympathy for all beings as a mother does for her children. Within Tibetan Buddhism , she has 21 major forms in all, each tied to a certain color and energy.

And each offers some feminine attribute, of ultimate benefit to the spiritual aspirant who asks for her assistance. Another quality of feminine principle which she shares with the dakinis is playfulness.

She often manifests in the lives of dharma practitioners when they take themselves, or the spiritual path too seriously. There are Tibetan tales in which she laughs at self-righteousness, or plays pranks on those who lack reverence for the feminine.

She takes delight in an open mind and a receptive heart then. For in this openness and receptivity her blessings can naturally unfold and her energies can quicken the aspirants spiritual development.

These came out of a felt devotional need, and from her inspiration causing spiritual masters to compose and set down sadhanas , or tantric meditation practices.

Two ways of approach to her began to emerge. In one common folk and lay practitioners would simply directly appeal to her to ease some of the travails of worldly life.

In the second, she became a Tantric deity whose practice would be used by monks or tantric yogis in order to develop her qualities in themselves, ultimately leading through her to the source of her qualities, which are Enlightenment , Enlightened Compassion, and Enlightened Mind.

He asked that she hide it as a treasure. It was not until the 20th century, that a great Nyingma lama, Apong Terton rediscovered it.

It is said that this lama was reborn as Sakya Trizin , present head of the Sakyapa sect. A monk who had known Apong Terton succeeded in retransmitting it to Sakya Trizin, and the same monk also gave it to Chagdud Tulku Rinpoche , who released it to his western students.

The function of the Yidam is one of the profound mysteries of the Vajrayana Especially during the first years of practice the Yidam is of immense importance.

Or are they? To some extent they seem to belong to that order of phenomena which in Jungian terms are called archetypes and are therefore the common property of the entire human race.

Even among Tantric Buddhists, there may be a division of opinion as to how far the Yidams are the creations of individual minds. What is quite certain is that they are not independently existing gods and goddesses; and yet, paradoxically, there are many occasions when they must be so regarded.

Dharmachari Purna writes on the various forms of Tara:. She appears in all the five colours of the Jinas. There are at least ten green forms, seven white, five yellow, two blue and one red.

She has both peaceful and wrathful forms. Her figure is shown in virtually all postures from standing to sitting, full lotus, half lotus, one leg down, and both legs down.

Most all of them include some introductory praises or homages to invoke her presence and prayers of taking refuge.

Then her mantra is recited, followed by a visualization of her, perhaps more mantra, then the visualization is dissolved, followed by a dedication of the merit from doing the practice.

Additionally there may be extra prayers of aspirations, and a long life prayer for the Lama who originated the practice. By reciting her mantra and visualizing her form in front, or on the head of the adept, one is opening to her energies of compassion and wisdom.

After a period of time the practitioner shares in some of these qualities, becomes imbued with her being and all it represents. At the same time all of this is seen as coming out of Emptiness and having a translucent quality like a rainbow.

One simultaneously becomes inseparable from all her good qualities while at the same time realizing the emptiness of the visualization of oneself as the yidam and also the emptiness of one's ordinary self.

This occurs in the completion stage of the practice. One dissolves the created deity form and at the same time also realizes how much of what we call the "self" is a creation of the mind, and has no long term substantial inherent existence.

This part of the practice then is preparing the practitioner to be able to confront the dissolution of one's self at death and ultimately be able to approach through various stages of meditation upon emptiness, the realization of Ultimate Truth as a vast display of Emptiness and Luminosity.

This also untangles knots of psychic energy which have hindered the practitioner from developing a Vajra body, which is necessary to be able to progress to more advanced practices and deeper stages of realization.

For one thing it reduces the forces of delusion in the forms of negative karma, sickness, afflictions of kleshas , and other obstacles and obscurations.

The mantra helps generate Bodhicitta within the heart of the practitioner and purifies the psychic channels nadis within the body allowing a more natural expression of generosity and compassion to flow from the heart center.

The practice then weans one away from a coarse understanding of Reality, allowing one to get in touch with inner qualities similar to those of a bodhisattva, and prepares one's inner self to embrace finer spiritual energies, which can lead to more subtle and profound realizations of the Emptiness of phenomena and self.

There are several preparations to be done before practising the Sadhana. To perform a correct execution the practitioner must be prepared and take on the proper disposition.

The preparations may be grouped as "internal" and "external". Both are necessary to achieve the required concentration. The preparations are of two types: external and internal.

The external preparations consist of cleaning the meditation room, setting up a shrine with images of Buddha Shakyamuni and Green Tara, and setting out a beautiful arrangement of offerings.

We can use water to represent nectar for drinking, water for bathing the feet, and perfume. For the remaining offerings—flowers, incense, light, and pure food—if possible we should set out the actual substances.

As for internal preparations, we should try to improve our compassion, bodhichitta, and correct view of emptiness through the practice of the stages of the path, and to receive a Tantric empowerment of Green Tara.

It is possible to participate in group pujas if we have not yet received an empowerment, but to gain deep experience of this practice we need to receive an empowerment.

The main internal preparation is to generate and strengthen our faith in Arya Tara, regarding her as the synthesis of all Gurus, Yidams, and Buddhas.

Tara statue near Kullu , Himachal Pradesh , India. Medititating Tara, Ratnagiri, Odisha , India, 8th century.

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