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Vajra Dakini appears as a delicate white crystal snowflake with infinite depth and complexity. Entering her world is like walking through a land of diamonds and ice crystals. Her throne is a fragrant white lotus. She appears in embodied form as Glinda, the good witch of the East and then transforms herself into a living marble statue standing in the middle of a mandala.

The ice cavern shimmers and the meditator finds him or herself in the midst of an enormous wheel with brilliant stars bordering the edges. There are also starry spokes that radiate out to the rim. There is a guardian where each spoke meets the rim. One is a Mongol warrior and others consist of a Viking warrior, a pirate, a British Army Officer and various other figures.

In the center of her paradise, the ice cavern has dissolved and we approach a giant throne room. Her white lotus throne echoes into mandalas through millions of worlds. In the four directions are arched passageways glowing with the four bright primary colors. At the center of the golden passageway is a half-moon shaped gate or door whose center is a keyhole in the shape of a flame. The green pathway is bright spring green, and the keyhole in the center is shaped like an oval leaf. The blue pathway glows azure with a touch of royal blue, and its gate has a keyhole in its center shaped like a water droplet. The fourth pathway is clear red. Its keyhole is in the shape of an apple.

The mandala's four doors or gates are shaped like half-moons on the outside with their flat sides facing the mandala's center. But each door opens to worlds within worlds. Because the pathways do not have the full light of the Vajra Dakini, the light is represented by the reflected light of half-moons. The halo around the Dakini is like a diamond with an infinite number of facets.

The Dakini says,

Child, this is my paradise. You are only able to perceive a small part of it. Many yoginis, dakinis, and bhairavas also have paradises. This is because most of our forms are emanations into worlds of crisis and suffering. For those yogis, monks and seekers who are able to climb the emanational pathways and return to the root form, this place is their reward. The paradise can reflect the ideals of wisdom and beauty of the seeker. This is a place for the soul to go.

My identity has been claimed by Buddhists, but I am not limited to a particular religious system. The mystical aspects of religions are ways of exploring and understanding the worlds of deities. The Buddhist paths are a bit more efficient but others share the mantras.

My paradise is there to encourage the development of Bodhisattvas. Yours is not the only world of suffering and transcendence. The universe has infinite numbers of worlds of sorrow and limitation. Even with all of our emanations, we cannot be everywhere. This paradise serves to make more bodhisattvas, more saviors to help serve others. If we can tilt the balance, we can have more saviors than suffering. We can have great pathways of light for the dying to keep them from the traps of desire and ignorance. We can create more avenues of salvation so the waters of consciousness can be a mighty river instead of a weak and meandering stream.

How shall we contribute? How can we help the suffering world? The Dakini's contribution is walking through the skies of the spirit, guiding souls to freedom.

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