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As for the signs, seeing the face of the deity One receives the prediction to full enlightenment. Theoretically, the yogin should then engage himself in the subsidiary ritual service devoted to the oath-bound protectors of the Vajrakila mandala. Reading our text, however, we see that, in a number of cases, the ritual service of deity invocation quickly leads to accomplishment so that the necessity for upaseva is dispensed with. Ritual service, when looked at in detail, naturally enlarges to encompass many of the concerns proper to subsidiary service.
According to the ancient Tibetan shamanic tradition, the home of the Mother Goddess is the left armpit where, mounted upon an ass with a white muzzle, she is imagined to hold a divination mirror and arrow. The God of the Life Force abides in the heart in the guise of a warrior, the God Who Protects One from Enemies has his seat upon the right shoulder, the Father God dwells in the right armpit and the God of one's Native Area sits upon the head. These Tibetan conceptions have been given a prominent place in the Indian story of the subjugation of Rudra in order to make the episode meaningful to Tibetans and, subsequently, they had to be woven into all the kila rites based upon this myth.
If one meditates with clarity, generation is achieved. If mental factors are under control, slaying is achieved. If it is non-dual, union is achieved. If the realization is resplendent, success is achieved. According to the Phur 'grel 'bum nag, for rites of pacification the consort of the ritual service should be white in colour, small in stature and have a moon-like complexion. For rites of increase she should have a square face, like an ox, yellow in colour. For rites of overpowering control she should have a dark, ruddy complexion and a beautiful face, like a half moon.