It is important that the consort you practice with has faith [tepa], exertion [tsöndrü] and wisdom [sherap]. That’s all. And it has to be someone that you like and someone who likes you. Mutual getting along. You like that person, they like you. Somebody who is a companion and is going to help you on the path, and that you could practice with—it’s

The heat and intensity of women’s energy can trip emotional triggers that can create enormous chaos. This can be beneficial when intractable situations present themselves. For example, when bureaucracy becomes overbearing or when stubborn logics and habitual styles are employed, intense emotionality can liberate the ponderous environment.

The result of such an encounter may be a radical life change, especially to seek a teacher or a set of teachings prophesied by the ḍākinī,

For both male and female practitioners, a recurring theme in the appearance of the ḍākinī is the ambiguity of her identity.

For the young prince and other renunciant practitioners of pre-Vajrayāna depictions, the bodies of women came to represent the deceptiveness of saṃsāra.

language that did not rely on inference, conventional meaning, or logic.

As the yogin Saraha said: When the teacher’s words enter your heart It is like finding a treasure in the palm of your hand.40

When all of these are unified in the practice of everyday life, one has entered the outer-outer ḍākinī realm, in which the ordinary is extraordinary in its inherent sacredness, and all problems and conflicts are seen as the wisdom display of the nature of reality.

symbols themselves have no inherent existence and that their appearance points to various meanings but the ultimate meaning is always the vast and luminous expanse.