She smiles at me
(By Tsem Rinpoche)
I was day dreaming and what I write here is purely imaginary and fiction….but it’s nice to fantasize this way…enjoy a spiritual fantasy…
My secluded meditational retreat hut entrance……
This is the entrance to my retreat hut-house on Kechara Forest Retreat land. I am supplied with clean food and a butterlamp house. It’s surrounded by trees, shaded, secluded and private. I am retired and no more human resource works & issues (yeah!!!!)/fundraising for me. I get to do what I originally became a monk for which is to be in secluded meditational tantric retreats gathering the subtle winds into my central channel and traveling to many diverse universes and even visiting Shambhala in the Himalayas where I brush up on Kalacakra from a Yogin there whose main practice is Kalacakra. Sometimes in my meditations I visit Kechara to pay homage and make offerings to the Sacred Diamond Lady Vajra Yogini. She guides many yogins on their paths liberation. Even typing Her name brings tears to my eyes and all my hairs on my spine tingle. She is so sacred and I always travel to make offerings to Her in my meditations. How wonderful to be in this beautiful seclusion of a retreat hut which is the best place in the world, reading dharma, unencumbered finally, making offerings to the Buddhas on my shrine, offering hundreds of butter lamps, holding my vows, playing with my dogs and engaging in Tantric retreats to perfect and achieve the highest siddhis like Naropa, Nagarjuna, Virupa and Milarepa. When I see this picture of the entrance to a secluded green place, my imagination runs wild and I imagine all that I have just typed.
Sri Kalacakra
The meditation hut. Secluded and private yet entwined with nature to achieve Dharmakhaya. From here I travel to vast worlds.
In my meditations, my mind travels to Kechara Paradise and have audience with the Queen Diamond Lady and She allows me to make offerings to Her & gain insight. Insight into the true nature of phenomena and gaining sunyata.
I return back to my meditation house and increase in meditations due to my blessings from Vajra Yogini and I gain deeper insight. I realize the Three Principle Paths. I see nature and there is no reversal for me anymore.
My winds gather, my chakras purified, all obstructions to omniscience removed and I unite with my subtle mind of Bam which is Vajra Yogini. I no longer crave. Cravings cease which means I eliminate my true enemy.
With great effort I achieve no coming or going. No cravings. No feelings of hate or love. I feel no attachments and feel light and free. I see phenomena as it is with the myriads of sentient beings and their previous rebirths and the causes of sufferings. I see the causes of every result, action and in between. I am not with soiled happiness yet I am not sad. I am free of emotions, analyzing, pain and uncertainty. I feel a light breeze blow across my face but I also feel this breeze cooling eons of desire within.
I see all Buddhas yet they were never apart from me. They are within me and around me and in the ten directions. They appear yet like mirages exist but empty.
My meditation room fills with light. The whole universe is contained within one atom and within one atom nothing is contained. I feel light, see pain, acknowledge sufferings but not bound anymore. My mission, my work and my mind naturally becomes a wellspring of love and concern and to benefit others tirelessly. I will benefit others. The earth is witness to this and trembles gently.
The birds sing, rainbows appear, harmless earth tremor, clouds disperse, smell of roses waft in the air and sounds of celestial music is heard. My cravings end. My karma is arrested. My coming and going is controlled and eliminated. My mind rests in the sacred Dharmakhaya of Vajra Yogini. My guru’s gifts to me realize. Vajra Yogini and I unite and become one and indivisible only to realize we were never apart. She blesses me and scatters flowers on my head as red sindura powder spontaneously appear on my crown heralding the final journey. I see light, I hear damarus, I feel love, I hear bells, I sense divinity and many celestial beings around. I fold my hands and wait for Her to embrace me to course into the sky and be free…I am ready. I wish others to be ready, but I am ready. All the pain, tribulations, trials and difficulties are no more and but a distant far away memory faded. No more pain. I am ready.
I see all my endless rebirths and all sources of karma. I realize the endlessness of it all and it ends. I see all my previous existences and all the lives I have taken as well as the lives others have taken.
My retreat hut served its purpose in Kechara Forest Retreat and meditations conferred to me by my Vajradharma Guru has reached fruition. This life is not wasted. No more wasted rebirths. I will incarnate but by my will in the future to benefit others and show them the way and not Mara’s devices. I will serve others instead of serving the self that never existed and posed as my best friend. A friend that was never a friend nor existed. I only grasped. I only projected.
I thank my friends, sponsors, Kechara Forest Retreat, my assistants, my enemies who forced me to develop faster, with folded hand and deepest gratitude to my Vadharma Guru who gave me distilled gold of Tantra, teachings and initiation. I am grateful for my retreat hut. From within this retreat hut I have gained the highest of the high of which can never be taken away or corrupted with time. My body is of light and made of rainbows now. My deathless death is near. I will ascend. I ascend. I jettison out of this plane. I leave. I go home. I finally reached my goal. I close my eyes and fly. And when I open my eyes again I smile enraptured in many rainbows, amidst incense, bells, symbols and fragrant smells of celestial origin, I see a beautiful red coral colored lady Vajra Yogini who smiles at me.
Tsem Rinpoche
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https://video.tsemtulku.com/chat-videos/2019/04/chat-1554237623.mp4
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
Dear Rinpoche,
May this ‘fantasy’ becomes a reality to many of us, the last stage of enlightenment. The very purpose of learning, practicing and working in Dharma is solely for this – be connected to the Divine Lady and from this, we will gain freedom. Then through this special connection, we are able to help others as we’ve realised that thy self and others are inseparable.
From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.
I like to do retreat as I understand from Rinpoche’s teaching that retreat is to retreat from our ego. Retreat is also helps in developing our spiritual growth especially for limitless compassion and wisdom, bodhicitta and the six perfections.
Thank you Rinpoche for your sharing and this has widen my view in both retreat and meditation visions.
Dear Rinpoche please continue to spread the Holy Dharma till the end of samsara.with devotion italychampatogme.
Thank you Rinpoche for sharing his beautiful inspiring spiritual journey.May Rinpoche be united as one with Vajrayogini and
may all of us have the great merits to be blessed with the precious Vajrayogini practice. If i can have fantasy imagination so beautiful too will be great. Those pictures shown above was very beautiful and simple in a way. I liked it.We are fortunate to have Rinpoche sharing his teachings in KFR
with folded hands,thanks again
What a nice spiritual fantasy , thank you Rinpoche.
Dear Rinpoche,
Thank you Rinpoche for sharing with us Rinpoche’s spiritual journey even though it’s just imaginary… it is just as sacred, because everything begins with a single thought! Just from Rinpoche’s imagination many teachings are bestowed upon us, I am learning…
1) how and what I can visualise when I do my sadhana. From using one’s imagination and visualising meeting the divine supreme Buddhas like the diamond lady Vajra Yogini, we begin to make connection, to strengthen the affinity and create the causes for us to one day perhaps have the good fortune to receive her blessed practice.
2) one’s imagination, visualisation and meditations cup with the practices given by our Guru is the key to opening up the door to our true nature of all phenomena as we gain sunyata. Rinpoche is giving us a glimpse of emptiness where we no longer grave and we eliminate our true enemy… the ‘self’ the ‘I’.
3) Rinpoche is indirectly showing us how to visualise and merge our mind with the seed syllable of Vajra Yogini’s BAM. This will be useful for when we receive the practice, if we are fortunate enough.
4) from this meditation we can achieve great attainments where we gain freedom from samsara, freedom from our attachments and we can see everything, our past, previous rebirths and the causes of sufferings as well as others as we realise the omniscient mind. Neither happy nor sad, we are free from our deluded emotions. We stop analysing, there is no more pain and uncertainty (I pray and wish for this so much!) and we realise that all the Buddhas are not external; they are within us, they have always been and everywhere, as we become one.
5) the main reason why we have a Guru, seek and find a Guru, the very purpose is to be able to receive such precious teaching, practice and instructions from the Guru; to go into retreats and to find our true awakened mind. And when we finally are awakened, we would have not wasted our precious Guru’s time and effort on us in teaching us for so many life time, guiding us, hoping we will see the light and be the light. We would have finally served our purpose, and the very reason why we become enlightened is to serve others instead of the self that never existed in the first place.
This reminds this very simple yet profound statement Rinpoche made to me whenever I grasp… “In losing everything, (including myself), we gain everything…” something along these lines. But I think I finally get it! Hence I will remind myself this whenever I cling on too much, be it a thought, an experience or an emotion, especially those negative ones. And once again Rinpoche kindly shows us the meaning of great Guru Devotion because all things good arises from them.
I like this statement of gratitude towards the end “my enemies who forced me to develop faster”, thank you Rinpoche for showing us that this is the exactly mind set and attitude we should adopt and practice when we encounter those we deem our so called “enemy”.
With folded hands, thank you Rinpoche for such treasures, and we are so fortunate that Rinpoche has blogged about it, not only can we return to this again and again whenever we lose sight, when we feel down, countless, billions of people will also be able to also receive this teaching now and into the future if they have the affinity and merit. Thank you.
Love always, Joy
I really love Rinpoche’s journey of oneness with Lady Vajrayogini, inagine or not. So vivid that I felt myself being pulled into this beautiful journey and yearn for the loss at the end of Rinpoche’s words. Such incredible freedom to be realized. May all of us have the great merits to be blessed with the precious Vajrayogini practise. Thank you Rinpoche for this experiential article.
as perfect as and entrance needs to be congratulations to you all at kechara hope to visit one day ,
Dear Rinpoche, Thank you for this “visualisation”. I could never fantasize past retreat huts. Seeing beyond creates the causes to meet Vajrayogini herself. I shall learn to journey further. Love, Cynthia
Dear Rinpoche, Many thanks for the sharing of your intriquing and mesmerising spiritual jouurney. Like a fiery angel, the sacred Diamond lady, Vajra Yogini desends her heaven to take you to look into “The truenature” of phenomena and the deeper insight of the hidden teachings said to be found at the appropiate time when they would most benefit to appear. We feel oursleves most fortunate and grateful to be students, friends and practitioners of H.E.Tsem Tulku Rinpoche, receiveing illuminating spiritual teachings, especially on Buddhist dieties from him, one most outstanding of whom is that of Vajra Yogini, the innermost Meditational diety of Lama Tsongkhapa’. As said in your teachings, “My mission, my work and my mind naturally become a wellspring of love abd concern and to benefit others tirelessly. I finally reached my goal. I close my eyes and fly. And when I open my eyes again my smile enraptured in many rainbows amidst incense, bells, symbols and fragrant smells of celestrial origin. I see a beautiful red coral coloured lady Vajra Yogini who smiles.” With all the pains and conflict in today’s World, it is really time that as we aged,we irrevocably need to pack bright, healthy and happy memories into the suitcase of our soul. There is no room for the dark and gloomy ones. Its time to examine the make-up of the soul in the mirror of personal truth and ask ourselves; “What am I made up of? This is where the soul now needs to catch up. What do I need to make up for in life that I feel I have not yet achieved?” And, when we have achieved authentically, we will not need to make up any fanciful stories for the excuses. Thank you, Rinpoche once again for the reminder. OM Mani Padme Hung.
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I love this so much
this is why I dream
and try not to go far from home
these days
paradise lives here
only everyone else wants to chew
this paradise up and replace
it with a parking lot
I’m good with your post hope your
all good with mine
Thank you Rinpoche for your inspiring spiritual journey & it remind me of the purpose & journey of life towards total freedom & omniscience. Although enlightenment is beyond words can be described, this is as real as it can be for ordinary practitioner like me can comprehend for now. Truly inspiring.
Dear Rinpoche
Thank you for sharing this beautiful “spiritual fantasy” ! It’s simply mesmerising ! May many beings have the great merits to emulate this form of meditation and attain great siddhis in their spiritual journey !
Thank you Rinpoche for this sharing. This really will inspire anyone who aspires to reach out to be enlightened. It is really beautiful to learn that we can let go of our cravings, purify our karma and come to realisation thro meditation. Is it possible for us lay people to gain the insight thro dharma practice?
With folded hands, & from the depths of my heart,
Thank you Rinpoche.
Dearest Rinpoche,
I felt sadness after reading your article it really moved me and yearned so much for this dream of yours. The pictures are beautiful and profound. For a moment, everything stood still for me.
With folded hands,
Thank you Rinpoche for the sharing. Never thought of fantasy spiritual imagination can be so beautiful. In future I need to be more creative in a way to make myself have this kind of spiritual fantasy. This is really good that before sleep to train ourself to have such fantasy rather than counting stars.
Suet Moi
साधु साधु साधु
रिम्पोचे ला
v
🙂
谢谢仁波切珍贵的分享 !
看了这篇分享, 虽然我不太深入了解因为我还是初学者, 但看了觉得非常的棒, 奥妙, 神奇和不可思议, 那境界是非常的高尚和快乐 ! 希望我可以一直不断的供养金刚瑜伽母, 和祂结个善缘 ! 有机会的话, 可以往生其净土 !
Thank you Rinpoche !
With folded Hand from deepest Heart
Yeo Kwai Gin
Excellent. One of the most beautiful post on this blog.
I’m sure you will do it soon.
Dearest Rinpoche. I am enthralled by your teaching and the learning points behind this. Is it possible for us lay people to achieve this? I know the first step is to let go and just do it . In our lives today where we have responsibilities towards our family we cannot abandon and then move. I guess it’s us that we must adjust our lifestyle to use our 24 hours everyday to move towards more Dharma.
Thank you
Lum Kok Luen