“By consciously invoking dakinis during tantric practice, we gradually develop sensitivity to energy as such. Looking at the iconographic image of a dakini, we must remember that through understanding its symbolism and self-identification with its image, we interact with our own energies. The use of tantric deities is necessary insofar as we are in a state of dualism. Tantra uses this property of ours, embodying in the figure in front of us exactly the qualities that we intend to acquire.
After the yogi glorifies and praises this deity outside of him in prayer, it merges with him. Then, at the end of any tantric practice, the deity completely dissolves into space, and finally, after a period of contemplating emptiness, the practitioner visualizes himself again in the form of a deity and returns to his daily activities.
In the Tibetan pantheon there are a great many dakinis, both angry and peaceful, each of which embodies a special quality of the practitioner, which he should activate at one point or another in his life according to the instructions of the guru.”