Chagdud Tulku Rinpoche says --"Tārā [(an aspect of kwan yin)] is the flawless expression of the inseparability of emptiness, awareness and compassion. Just as you use a mirror to see your face, Tara meditation is a means of seeing the true face of your mind, devoid of any trace of delusion".
--"We recognize that nothing in samsara or nirvana is outside mind; all is rooted in it. Our interactions within the sangha serve as a mirror that reflects our mind back to us so that we can use the methods of the dharma to correct ourselves."
--"The mind is like a mirror. Although our true nature is the deity, what we now experience are ordinary mind’s reflections. Enemies, hindrances, inauspicious moments - all of which appear to be outside of us - are actually reflections of our own negativities. If you’ve never seen your image before, looking in a mirror you’d think you were gazing through a window, encountering someone altogether independent of you. It wouldn’t seem to have any connection to you as you passed by. If you saw there a horrible-looking person with a dirty face and wild hair, you might feel aversion. You might even try to clean up the image by washing the mirror. But a mirror, like the mind, is reflective - it only shows you yourself. Only if you combed your hair and washed your face could you change what you saw. You’d have to change yourself; you couldn’t change the mirror. Prayer helps to purify the habits of ordinary, small mind and ignorance of our true nature as the deity.
When we pray in the context of deity practice, we sometimes visualize the deity standing or sitting before us in space as an embodiment of perfection, whereas we ourselves have many faults and obscurations. But praying to the deity is not a matter of supplicating something separate from ourselves. The point of using a dualistic method, visualizing the deity outside of us, is to eliminate duality.
When we visualize ourselves as the deity, we deepen our experience of our own intrinsic purity. Finally, in the completion stage of practice, when the form of the deity falls away, we let the mind rest, without effort or contrivance, in its own nature, the ultimate deity.
Thus we begin with an initial conception of purity as external, only to internalize it and ultimately to transcend concepts of inner and outer. This awareness of the nature of the deity increases the power, blessings, and benefit of our prayer."
Sounds like it should accomplish as much as Brahma Vihara meditations?
Miyamoto Musashi spent some time with Fudo-Myo-O with his sword of wisdom, purifying flames, unshakable rock of 8th stage bodhisattvas, fierce countenance to protect Dhamma and face carnal temptations, etc.
A real man's man!