As we evolve, will our sexuality evolve too?
Embracing or accepting our whole lineage of becoming in the body including our passions and expression may hinge on the incorporation of a greater embrace of our once animalistic forms of interaction. Will it become a symbol of embodiment of a great yoga or possibly a vehicle for self actualisation and awakening?
This painting shows the secret dakini aspect of White Khechari, whose practice is associated with the great eleventh century Indian yogini Sukhasiddhi. As a yidam deity White Khechari is now commonly identified with Sukhasiddhi herself, although as a lineage holder of the Shangpa Kagyu tradition she invariably appears as a clothed, peaceful and white yogini who holds a skull-cup and points to the sky.
With her legs spread wide and upwards she blissfully dances amidst the fiery aura of her innate wisdom-awareness, like a ‘sky-going’ (khechari) dakini who abides in emptiness. She is youthful, passionate and extremely beautiful, and leans towards the left as she shameless reveals her vagina, full breasts and aroused nipples. Her naked and radiant white body is adorned with a long and billowing green silk scarf, a loosened tiger-skin loincloth, a long garland of severed heads, a garland of small flowers, and the heavy golden ornaments of bracelets, armlets and anklets, an ornate neck choker, and jeweled earrings. She has a sweetly smiling face with three piercing and intoxicated eyes, and her head is adorned with a five-skull crown that is sealed with five jewels and silver kikinpa blades. Her tawny hair is coiled up into a mass of curls above her crown, with the colourful rings of her radiant fire-encircled halo blazing above. With her outstretched right and left hands she holds the two principal dakini attributes of a vajra-handled curved knife and a skull-cup full of blood.
A canopy of lotus flowers and leaves ascends above the radiant scrolls of her aura and fiery halo, with the clouds in the upper sky supporting the lotus thrones of three blue Buddhas who are each similarly surrounded by a canopy of lotus flowers and leaves. At the top centre is the blue primordial Buddha Samantabhadra in sexual union with his white consort, Samantabhadri. And to the left and right are the Medicine Buddha and Akshobhya Buddha, who are both quite similar in their forms and appearances.
Directly below Sukhasiddhi are the two skeletal forms of Citipati, the ‘brother and sister’ protectors of the charnel ground, who dance in bow-and-arrow posture with their legs interlocked as they respectively stand upon a white cowry and a conch shell. Each of these skeleton deities has three eyes and is adorned with a vajra-topped five-skull crown, a billowing green silk scarf, and a silk loincloth and belt. The brother wields a skeleton club and a blood-filled skull-cup in his right and left hands, and his sister holds a golden water pot and an ear of grain. Their twin-aura is surrounded by a blazing mass of fire, while their lotus pedestal rests above the turbulent waters of a lotus lake. Seated upon a tiger-skin on the rock formation on the left side of the lake is the mahasiddha Naropa, who blows upon his antelope horn. And seated upon a similar tiger-skin and rock formation on the right side of the lake is the mahasiddha Kukkuripa, who holds a skull-cup in his left hand as he lovingly strokes his faithful dog with his right hand. The billowing mists that enshroud the lake swirl softly amongst the steep rock peaks of the background landscape, and at the bottom centre is a skull-cup containing an offering of the five sense organs.
The Melody of Great Bliss: A Supplication to the Wisdom Dakini Sukhasiddhi by Jamgon Kongtrul
Bestower of uncontaminated, coemergent bliss;
Radiant with the full splendor of sixteen-year-old youth;
Leader of every assembly of dakinis in the three locations—
Venerable Accomplishment of Bliss [Sukhasiddhi], to you I pray.?You manifested in a pauper’s home in Kashmir
And trained in realization on the path.
Having completed the force of faith and great compassion,
You diligently gave gifts without attachment; to you I pray.?Millions of eons ago, you perfected the cultivation of merit and wisdom
And the result of your training manifested.
The awakening of your karmic connections
Made you renounce home life; to you I pray.?In the land of Oddiyana, source of great mysteries,
Men were spiritual warriors; women, female warriors.
Just by your reaching the center of that gathering,
The power of your enlightened potential awakened; to you I pray.?You demonstrated the skillful means of illusory conduct as a vendor of delicious alcohol.
You gave twice-strained rice alcohol to a female adept.
This created a connection through faith
With a tantric practitioner in the forest; to you I pray.?Noble Virupa accepted you as his disciple
And gave you the full four empowerments into secret practice.
Instantly, your ripened karmic body of sixty-one years
Became that of a sixteen-year-old maiden; to you I pray.?Taking the inner path, you truly traversed in a single moment
The major vajra stages of awakening,
And you appeared in an uncontaminated, vajra rainbow body.
Powerful one of the celestial realms, to you I pray.?You became the manifest form of coemergent wisdom, Buddha Selfless One,
To remain until the end of cyclic existence.
You watch over the three realms’ beings during the six periods of day and night.
Honored female buddha, to you I pray.?You manifestly bless those who pray to you
And lovingly watch over your children who preserve your lineage, never parting from them.
You bestow common and supreme accomplishment in a matter of months or years.
Powerful one of great compassion, to you I pray.?Vajra Yogini, perfection of transcendent knowledge,
You appear to help beings in a body that has form.
The exquisite flower of your body, which one never tires of seeing,
Blooms with the marks and signs of physical perfection; to you I pray.?In the Teaching’s infinite gates, which have the nature of emptiness,
You speak according to beings’ dispositions.
Your speech, invincible sweet sound in every situation,
Flows imbued with the sixty tones of Brahma’s voice; to you I pray.?Inseparable bliss and emptiness, the true vajra of space,
Pervades all animate and inanimate life.
Your sublime enlightened mind of luminous Great Seal
Is coemergent and uncontaminated; to you I pray.?Epitome of the qualities of freedom and maturity,
You have an inconceivable life.
Just hearing your voice inspires uncontaminated bliss.
Sublime wish-fulfilling jewel, to you I pray.?You unite in pleasure with all victors and bodhisattvas.
Your emanations reach the four elements’ limits.
Like an excellent vase, a gem, or a wish-fulfilling tree,
Your enlightened activity is spontaneously present; to you I pray.?Your compassion knows no distance and embraces all equally.
You guide fortunate persons on the path to the celestial realms.
Your loving face wears the conscientious smile of compassion.
Friend to all beings, to you I pray.?To your child who preserves the lineage and who prays to you,
Show your loving face and joyfully grant me your supreme prophecy.
Bestow the empowerment of great vajra wisdom,
And bless me that I merge inseparably with you.
Excerpted from Timeless Rapture, by Ngawang Zangpo.