Introduction

Once we have completed a close retreat of actions and a fire puja, we are qualified to perform self-initiation. With this practice, we can renew and strengthen our Tantric vows and commitments and purify negativities, including Tantric downfalls. It is important to practise self-initiation regularly because maintaining our vows and commitments is the foundation of all Tantric attainments and, if we break our vows and commitments and do not restore them through an appropriate method, this will be a great obstacle to our attaining Tantric realizations.

There are many benefits from performing self-initiation regularly. These include:

1. We open the door to successful practice of generation stage and completion stage.
2. We cause the seeds of the four Buddha bodies in our mental continuum to ripen quickly.
3. We come under the care of Heruka and Vajrayogini in all our lives.
   
4. We receive the blessings of all the Heroes and Heroines so that we shall attain outer and inner Pure Dakini Land swiftly.
5. We purify the heavy negative karma we have accumulated since beginningless time, and we increase our lifespan and merit.
6. We fully restore our Bodhisattva and Tantric vows.
7. We pacify outer, inner, and secret obstacles.
8. In this way we easily reach the final attainment of No More Learning.

We can perform self-initiation whenever we like. In particular, as explained in Guide to Dakini Land, the two tenth days of each month are sacred to the Dakinis. If we make offerings and prayers on these days, it is especially powerful, and it is easier to receive the blessings of the Dakas and Dakinis. For these reasons, sincere practitioners of Heruka and Vajrayogini should not forget to make offerings on the two tenth days. In addition, every year there is one month that is a very important time for practitioners of Heruka and Vajrayogini. This month, which lasts from the sixteenth day of the eleventh month of the lunar calendar to the fifteenth day of the twelfth month, is a powerful time for practitioners of Heruka and Vajrayogini to make offerings and do retreat. The two tenth days within this month are particularly special. The first, which is the twenty-fifth day of the eleventh month, is a special day of Vajrayogini, and the second, which is the tenth day of the twelfth month, is a special day of Heruka. It is particularly important to make special offerings on these two days.

To prepare for self-initiation, we first place a large, high table in front of the shrine, or in any position that is practical. Upon this, on a clean cloth, we place a picture of Vajrayogini's mandala lying flat. In the centre of the mandala, we put a small container of sindhura powder. This is called the `heap mandala of body', and is the visual object in dependence upon which we generate the body of the in-front-generated Vajrayogini. Over this we arrange a tripod upon which we place a real or artificial skullcup, or similar vessel. We pour some alcohol or black tea into the skullcup, sweeten it with honey, and add some inner offering substance. We then cover the vessel with a small, clean red cloth placed on top of a horizontal lattice in the shape of a six-pointed star. This is called the `nectar man-dala of speech', and is the visual object in dependence upon which we generate the speech of Vajrayogini. On top of the cloth we place the sindhura mandala of mind, which is the visual object in dependence upon which we generate the mind of the in-front-generated Vajrayogini. If we do not have a traditional wood block sindhura mandala, we can use a clean, circular piece of wood or a round mirror. On the flat surface we paint a red phenomena source, shaped like a six-pointed star formed by two interlocking triangles, with joy swirls in the four side corners. In the centre of the phenomena source, we write in gold, preferably with real gold paint, the letter BAM with the three-OM mantra encircling it counter-clockwise. We then sprinkle a little sindhura powder through a small sieve onto the surface of the disc, covering it lightly. We can use this as the sindhura mandala of mind, and place it on top of the nectar mandala of speech. This method of making the sindhura mandala of mind was explained by Ngulchu Dharmabhadra in accordance with authentic tradition.

Around the mandalas of body, speech, and mind, we arrange counter-clockwise a set of small offering bowls. Starting in the east, in front of the mandala, we place AHRGHAM, in the north-east, to our right, PADÄM, in the north PUPE, in the north-west DHUPE, in the west DIWE, in the south-west GÄNDHE, in the south NEWIDE, and finally in the south-east a flower to mark the border. In front of these, we arrange at least five rows of outer offerings. The first row, closest to the mandala, con-sists of nine bowls containing in order: AHRGHAM, PADÄM, ÄNTZAMANAM (water for rinsing the mouth), PROKYANAM (water for sprinkling), PUPE, DHUPE, DIWE, GÄNDHE, and NEWIDE. These are the offerings to the Deities of the in-front-generated mandala. The second row, laid out in front of the first row, are the general outer offerings: AHRGHAM, PADÄM, PUPE, DHUPE, DIWE, GÄNDHE, and NEWIDE. These can be used at any stage in the sadhana, such as for torma offerings, tsog offerings, or thanking offerings. In front of these are the outer offerings to the Deity of the vase, from AHRGHAM to NEWIDE, and in front of these are the preliminary offerings, from AHRGHAM to NEWIDE. All these rows of offerings begin from the mandala's left (our right). The front row of offerings, closest to the practitioner, from AHRGHAM to NEWIDE, is for the self-generated Deity. These offerings are laid out in the opposite direction, from our left to our right. We place the torma offerings to the right of the mandala (our left), slightly to the front of the mandala. In front of the main tormas we place a torma for the general Dharma Protectors and a preliminary torma. We place the tsog offerings to the left of the mandala, or wherever there is room.

In front of our seat, on a small table we place a vase or vessel two-thirds filled with saffron water, and add a pinch of the special substance of the vase, if it is available. If we prefer we can set out the offerings to the Deity of the vase in front of the vase rather than in front of the shrine. We place on the table a small conch shell and a miniature vajra that has a long thread of five colours wound around it, together with our bell and vajra, damaru, inner offering container, and some rice or a flower head. In a group practice, only one vase, conch shell, and small vajra are necessary for the whole group, and these should be set out on a table in front of the person presiding over the puja.