The Tree of Enlightenment

environment, the situation of the initiation, as identical with the
sacred universe of that tutelary deity. In the course of the initiation,
he is introduced to and identifies both with that tutelary
deity (in the form of the preceptor in the initiation) and with the
sacred universe, which is symbolized by the situation of the initiation
itself.
is process of introduction and identification takes place
through the use of symbols. ese symbols are both specific and
general. e specific symbols are best represented by a variety of
ritual objects. ese ritual objects are associated with, and stand
for, the elements or actors who participate in this sacred drama,
who inhabit this sacred universe. In our discussions of the symbols
of the Vajrayana and of the five archetypal Buddhas of the
Five Families, we spoke of a number of symbols that have particular
meanings (see Chapter 25 and Chapter 26). We spoke of
the five Buddha families being represented by symbols such as
the vajra, the crown, the bell, and so forth. In the Vajrayana initiation,
these objects function as specific symbols by means of
which the disciple can be introduced to the sacred universe and
then identify himself with that sacred universe, that pure experience
of an enlightened mode of being. In the course of the initiation,
the disciple is given a vajra and bell to hold, a crown to wear,
and so forth. ese symbolic actions function to bring about
(a) the introduction of the disciple to the sacred universe, and
(b) an identification of the disciple with that sacred universe.
In addition to these specific symbolic objects, there are also
the more general and dynamic symbols of identification. ese
are the symbols of light and water, which we also encountered in
our discussion of Vajrayana symbolism (see Chapter 25). In the
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