The Master Consecration is also called jar consecration. It consists of six subsidiary consecrations, in all of which a kalsa is used. These six subsidiary consecrations are those of Water, Crown, Vajra, Bell, Name and Master. These six are of the nature of the six Tathagatas. The Master consecration is given in order that the yogi may progress and be far away from evil dharmas. The Master Consecration is conferred upon a disciple of weak sensibility and instruction is given in mediation with the karmamudra.
In the Secret Consecration the preceptor explains the secret process of the yogic union of prajna and upaya by which the bodhichitta is produced. It is called "secret" because it cannot be explained to the yogi in terms of concepts and is hidden from the Sravakas, the Pratyeka-Buddhas and all those below them. This aim of this consecration is to wash away the impurities of Speech and in turn the Yogi is empowered in the sambhogakaya. This consecration is given to disciples of medium sensibility through instruction in meditation.
In the Wisdom Consecration the master explains to the disciple the void nature of the self as well as that of all objects. The Master explains to the disciple as to how this yogic process leads a seeker to the ultimate realisation. In this consecration the master after having worshipped the Wisdom Consort offers her to the disciple. This consecration is given to the disciple of strong sensibility through instruction on the dharmamudra, the mental construction in which all dharmas appear as illusion. This particular consecration or abhiseka washes away all impurities from the mind of the yogi.
The Fourth Consecration is given immediately after the wisdom consecration. The Fourth Consecration takes the disciple towards the strongest sensibility. It helps him to realise the ultimate adamantine reality. The process of yoga has no object of experience and is characterised by the absence of discrimination. It is experienced with the external mudra and by instructions of one's own master. With the help of the Fourth Consecration the impurities of body, speech and mind are cleansed and the yogi is bestowed with power in the mahasukhalaya. The realisation in this consecration is most subtle since it is beyond the realm of phenomena. It is space like because it is devoid of projections and subject-object distinctions. The realising arising from the Fourth Consecration is undefiled since the afflictions are destroyed. In fact it can be said that the Fourth Consecration has the capacity to bestow mahasukha to the yogi.