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Vajra Yogini appears in a long cloak, with a double mask of comedy and tragedy, in gold and black.

She says,

We who inhabit the sambhogakaya exist in many ways. We have specialties - for the wisdom Buddhas, it is the origin of form, for yoginis and dakinis, it is transformation of those forms. Both dakinis and bhairavas are primarily spiritual guides, while I am a specialist in working with trauma.

However all of us have access to all realms. In my deepest form, I am Clear Light, beyond the distinction between form and the formless. This is an eternal state and not much can be said about it, for it does not change. Below that, we have the celestial realm of form, and the void realm of dissolution. There is a cosmic balance between creation and destruction, an eternal cycle of coming into being and going out of being. The path of dissolution tends to be black and white while the path of creation is in living color.

The celestial paradises with the wisdom Buddhas are the highest level of the sambhogakaya. Their pure potential for creating forms is shaped by their emanations.

All the supernatural informants you have spoken with during the writing of this site are emanations of Vajradhara. This includes myself. But our tasks do not have that level of abstraction. We are only guides, not rulers and we work with those still bound by karma.

For the most advanced practitioners, deity yoga reverses the path of emanation. The yogi would drop attachment to the physical form, then the mental and emotional form, and merge with me or a dakini or bhairava. Then that form would become transparent to the originating Buddha, in this case Vajradhara. The Buddha himself would become transparent to the Clear Light and the yogi (or what remains of him) would drop identification with the Buddha and merge into the Clear Light.

This follows the path of dissolution, but it means a lot of time is spent in emptiness, being nobody and doing nothing. The state of pure emptiness is for us in the sambhogakaya not a foreground but a background.

In emerging from the sambhogakaya through the levels of consciousness, there are various styles and techniques, and many paths. I prefer to dive into the alaya-vijnana, the cosmic memory, the collection of all forms that have ever existed.

To communicate with an individual in a particular culture, I go down through the cultural memory and the individual memory. Thus the forms in which I appear are not only generally meaningful but hold specific relevant symbols for the meditator.

There are many living pathways existing in the sambhogakaya where specific mantras and mandalas are pathways to specific areas. Some areas are like labyrinths. But there are areas where one can take on forms that are forever new, beautiful, and tragic, and poetically linked to the sufferings of the yogi or yogini. The old can be beautiful and the new can be beautiful. I weave the tapestries.

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Introduction | Methodology - Participant/Observer | The Bodhi Tree Sadhanas | Vajra Dakini Discussion | Vajra Dakini Commentary | Vajra Dakini Sadhanas | Vajra Yogini Commentary | Maitreya Sadhanas | Vajradhara Speaks About Yidams | Lost Sadhanas Conclusion