essence. The greatest violation for the ḍākinī protector is to propagate the tantric teachings without permission.

With no supreme being or god, everything in the world is a transparent emanation, a play of empty space.

However, when intense emotionality is indulged, feminine intelligence can become self-serving. When this happens, feminine wisdom can become wild and even dangerous, subverting its own intelligence.95 Women have a capacity for responsiveness that can be fickle and provocative.

This power comes not from conventional magic but from wisdom, and her fierceness is not emotional but is the sharp energy of wakefulness.

When we look at the ḍākinī in her four dimensions, we come to see her as not merely a motif in mythology and ritual or a recurring multivalence. She becomes a symbol, the emblem of all the most personal aspects of Vajrayāna practice, integrated in physical manifestation, energetic dynamism, blissful emptiness, and primordial essence in accord with

She is the symbol of the channels and winds of the subtle body, and the bliss generated by the practice of yoga.

While she may be young, graceful, and comely, the object of desire, she shows her body to be empty and as vast as limitless space; in her heart is revealed the ultimate nature of reality.

How can body and mind, so seemingly different, be synchronized? The essential link here is what is called the subtle body, sometimes called the mind-body or “body made of mind”

The encounter with the ḍākinī is the encounter with the spiritual treasury of Buddhism, the experience of the ultimate nature of the mind in its dynamic expression as a constantly moving sky-dancing woman.