Great-Bliss-Tantric-Sex-and-the-Path-to-Inner-Awakening

From the vast expanse of the ocean of primordial wisdom, I invoke Vajradhara and his precious
consort Vajradhātviśvarī.
From the Buddhafield of Sukhāvatī, I call upon the great buddhas Amitābha and Pāṇḍarā.
From his celestial paradise Potala, I invoke the noble Lord of erotic passion Lokanātha.
From the pure mind of Saraha to the great master Śabara, the noble teachings were given.
From Lokanātha to the great master Śabara, these words of practice were heard as an
imperishable sound.
Masters of the lineage, Saraha and Hedarmā, Śabara and Śabarī, I invoke you all. For the benefit
of all beings, I will attain enlightenment in this very life. Guide me in the path that leads to the
Great Bliss.”
Visualize that you are surrounded by countless buddhas, bodhisattvas, yogis and yoginīs,
Dharma protectors, and masters of the lineage who pledge to support your practice. They
dissolve into your heart, bringing you inner awakening.
4. The guru places the Five-Buddha Crown on his or her own head, a vajra in the right hand and
a bell in the left hand. The guru recites the Emptiness Mantra, in Sanskrit and in English:
oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho ’ham
“oṃ I and all appearances are naturally pure, with no inherent existence, emptiness.”
5. From a state of emptiness, the guru arises as the deity, Vajravilāsinī or Padmanarteśvara, and
forms the Gesture of Indestructible Embrace (Vajra Hūṃkāra Mudrā - lit. Adamantine Hūṃ
Syllable Gesture), hands in front facing inward, right hand over left, holding the vajra and bell.
6. From the guru’s blue hūṃ heart syllable, the guru visualizes rays of light emanate in all
directions, satisfying the needs of all beings. The light rays return and pull all buddhas and
bodhisattvas into the guru’s body. The guru puts down the vajra and bell.
hūṃ
7. With red and white stones, rice, or other materials, the guru lays out the maṇḍala of
Vajravilāsinī on the ground, reciting the seed mantra of Vajravilāsinī many times while doing so.
The maṇḍala may be 1 to 5 cubits (the length of a forearm) in diameter, or other suitable size. It
may also be painted on cloth and kept permanently, and rolled out on the ground. For the first
consecration only, it is placed where the students cannot see it.
Drawing the Maṇḍala of Vajravilāsinī – A gold, silver or black-lined Dharmodaya (double
triangle). Her principle attribute, a red vajra, is drawn vertically in the center, with the five red
seed syllables of Vajravilāsinī’s seed mantra drawn around the vajra in the center, in a counterclockwise
direction forming a circle, with the first seed syllable starting in the East. The
principle attribute of her consort, Padmanarteśvara, in the center crosses hers horizontally, also a
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