She possesses supernatural powers and wisdom and has taught great Indian and Tibetian yogis. Vajrayogini appeared again and again to the Great Mahasiddha Naropa giving teachings. Naropa, after practicing these teachings attained perfect knowledge and wisdom.

The practice of Vajrayogini is only for the very fortunate and if practiced correctly can lead to Buddhahood in this very lifetime. She is the secret practice of Manjunatha Lama Tsongkapa himself.

This Naro Dakini, holds a vajra chopper in her right hand and a skull-cup upraised in the left. Resting in the crook of her left elbow is a khatvanga staff. Naked and adorned with a tiara of five human skulls, she wears a necklace of fifty dry skulls and is standing with her two feet placed on the bodies of her own emanations – the deities Kalarati and Bhairava.

These are not actual beings but emanated from her qualities and they represent contaminated desire, hatred and ignorance. Her trampling on them symbolizes by her practice we are able to destroy those negative qualities within us and transform ourselves into qualities that benefit others.

On a outer level, her trampling them represents she is able to control and pacify outer obstacles such as accidents, sudden death, negative forces, demons/spirits, and purify the results of our negative actions of the past.

She looks up to the pure realm of Kechara and drinks from the skull-cup held aloft in her left hand. Her looking upwards represents her great capacity that in this life she is able to help us create the circumstances for us to be taken to Kechara Paradise, her divine realm, where even the word suffering does not exist.

She is supremely excellent in many facets of pacification of problems in this life. Increase of merits, wealth, attainments, and general harmony. Her glorious red body is symbolic of her ability to control our mind that creates unhappiness knowingly and unknowingly.

She in her completeness also skillfully benefits practitioners through wrath. When all else fails, she uses wrathful means to subdue inner and outer creations to facilitate all that is necessary to pacify chronic negative results of previous karmic actions.

There are many prerequisites which must be completed before anyone can enter this practice including the compulsory initiation from a qualified Vajrayana Lama. The practice starts with Refuge in the Three Jewels, Guru Devotion, and knowing all the Three Principle Aspects of the path within the three scopes.

Then the fortunate one must receive the tantric initiation of the mandala of either Chakrasamvara, Guhyasamaja or Vajrabhaivara. After meeting these requirements the practitioner is qualified to enter the Mandala of Vajrayogini. Buddhahood is then attainable within this very lifetime.

In Buddhism, Female energy holds a very high position and there is no greater love than that which is represented by mothers, who give swiftly and unconditionally whatever we need. Thus if we listen to our Lama (who represents our mothers), practice Vajrayogini teachings, we receive the love of mothers and supported by her ability to grant us wisdom, we are able to achieve freedom from Samsara within one lifetime.

It is highly beneficial for those initiated and not initiated to make a connection with this extremely potent Vajrayogini Buddha whose blessings become more and more powerful as times degenerate. We can have images of her in the form of statues, carvings, tsatsas, paintings, pictures, and pendants. It is helpful for us to see, think and be exposed to her. Each exposure plants seeds of enlightenment in our mindstream.

Her image pacifies our room or home, clears negative energy and protects from negative interferences. Feng shui that may not be correct in our home, can be corrected by placing a holy image of her. The larger the image, the better, as we will want to make offerings onto her holy body.

Those who have the great fortune to come upon her, be fascinated and even read about her make a connection or even reconnect with her. Her practice is highly recommended as it is efficient, condensed, ’simple’ yet complete and for easily distracted people who ‘profess’ a lack of time, she is perfect.

With perfect motivation, understanding of her profound qualities, clean samaya with our spiritual mentors, and faith in Vajrayogini we are entering into the doorsteps of a vajra palace that leaves inner, outer and secret pains behind.

Praise to Vajrayogini who leads us to Kechara Paradise.

With a majestic light-body of dazzling dark blue radiance, Heruka embodies the great bliss of inner transformation, the liberation from ignorance.

By him, the polluted rivers of delusion are transformed into holy waters that run to the sea of surrender. He has four faces, twelve arms, and is in union with his consort, Vajrayogini.

Attaining the state of Buddha Heruka depends upon abandoning the twelve dependent-related links of samsara by gaining the realizations of the four doors of liberation; symbolized respectively by Heruka’s twelve arms and his four faces.

Together with his consort, Vajrayogini, he ultimately represents the union of wisdom and compassion, or Emptiness and Bliss, which leads directly to the Enlightened mind. Heruka’s practice has led many women and men to full awakening within a single lifetime.

As a tantric Buddha, Heruka uses energies such as attachment, anger, desire, hatred as a means to achieving Enlightenment instead of suppressing them. He helps us to redirect our negative energies into something beneficial.

Although he is fully engaged in what appears to be negative, destructive or desirous, everything he does is entirely motivated by his unceasing compassion for sentient beings.

Heruka’s practice is one of the highest tantras in Buddhism and is unique because it is the only Tantra whose effectiveness increases as the times degenerate further. Therefore we are extremely fortunate if we can make a connection with Heruka Chakrasamvara especially in the current Kaliyuga age.

Yamantaka is the ferocious spectacle of Lord Manjushri, the supreme embodiment of Buddha’s wisdom.

As a fully enlightened Buddha, he works to destroy our ignorance and dualistic conventions, the cause of all our suffering.

He arises with the form of a blue black body with 9 ferocious faces out of which the main one is a bull’s head, 34 strong hands holding various sharp implements and 16 legs to carry the short and stout body.

To behold Yamantaka is a frightful experience as his ferocious compassion is beyond any wrathful Buddhas, demons and spirits put together. He is the ultimate destroyer of the Lord of Death.

He displays this with two hands in the gesture (mudra) of threatening downwards at all sentient beings in samsara who harm and another upwards daringly at even the Buddhas and Dharma Protectors who do not assist. He does this out of great concern for the protection of those who take refuge in him.

Contrary to initial impression, he is not out to harm anybody in any way but direct this energy at our negative emotions and ego-grasping ways. He is blue black in colour representing his true nature of emptiness and he wields it like a weapon towards the destruction of the self-cherishing ego.

Yamantaka’s profound practice is amongst the highest tantras (Maha-anuttara) available from Buddhism. To focus on his practice is a profound and quick method towards achieving attainments and ultimately enlightenment in a single lifetime.

It is also the only practice available in Buddhism to purify extreme negative karma of the five heinous crimes that would have normally guaranteed extreme retribution in hell.

Yamantaka’s practice is only available for those who are initiated but those who do not have his practice can still have his image and make offerings for great protection, the blessings of a Buddha and to create a connection or cause towards receiving his practice in the future and achieving attainments through his practice.

Due to his nature, he is extremely effective in protection against the most wrathful and powerful spirits, black magic and curses.