from Celestial Gallery, a beautiful big book by Romio Shrestha. Shawn Harrison saw a copy of this book and showed it to me at Omega Institute. We both decided it was a sublime book to have at Mudita Yoga Center. We have it on an easel when you walk in the door and it's currently turned to the page of "The Cosmos of Healing."
Check Mr. Shrestha's bio out from http://www.exoticindiaart.com:
"About the Artist
Romio Shrestha was born in Nepal in 1959. Singled out by Tibetan monks
when only five years old as an artist whose last reincarnation had been
left to die after his hands were cut off
and his eyes gouged out, he is now a master of his craft, whose work is
celebrated wherever it is seen. His paintings from the Tibetan medical
Tantras were created under his direction with 70
students."
Woah.
This picture isn't exactly "The Cosmos of Healing" one in the book "Celestial Gallery" - but it's the depth of the meaning that counts. It has struck me as so amazingly brilliant that I can't stop trying to fathom the details and meditating upon the sphere: 
On page 36, it explains, "The central square of this riveting mandala represents the 'lesser elixir of rejuvenation' as expounded in a treatise on Tibetan medicine composed during the period of the Fifth Dalai Lama in the late seventeenth century. Amitayus - the Buddha of boundless life - is seated in the center of the mandala above a skull cap overflowing with ambrosial nectar. Healing lights radiate from his heart chakra, inspiring the procedures for compounding and consecrating medicinal elixirs depicted in the surrounding square. To the left of the central sphere, the lama- physician visualizes himself as the meditational deity Vajrapani, the master of the vase of nectar. The lama visualizes the skull cap as a celestial palace and, to the right, conjures a red and flaming image of Hayagriva, the menacing protector of the healing elixir. Below the nectar mandala itself is a panel depicting techniques for restoring virility and transforming sexual bliss into enlightened awareness.
The intricate panels in the surrounding circle are drawn from a series of seventy-nine medical thangkas that were created more than three hundred years ago to illustrate the Tibetan art of healing. These panels depict a vast range of diagnostic and therapeutic techniques as a well as ingredients of the Tibetan materia medica. Most prominent is the fanged, snake-garlanded figure in the lowest part of the mandala, who represents the mythological origins of poisons. Shattered by mantras intoned by a retinue of gods, Kalakuta's toxins were dispersed throughout the material world. The first panel beneath this figure's feet depicts the sources of naturally occurring and compounded poisons, including tainted meat, weasels, frogs, scorpions, mountain lizards, snakes, and ultraviolet radiation. The other panels inscribing the central mandala illustrate similarly intricate details from the Tibetan medical thangkas. These varying tchniques of physical and spiritual rejuvenation ultimately refer to an inner alchemy in which "poisons" are transmuted into ambrosial substances conferring longevity and spiritual awareness.
Intriguingly, this 'cosmos of rejuvenation' is held in the clutches of Mara, the lord of death and transmigration, in the same way as the wheel of deluded existence (see p. 30), implying perhaps that preoccupation with personal health and well-being is not, in itself, a path to spiritual fulfillment. In the upper right corner of the thangka, a Buddha stands on a bed of clouds and points toward the sun of spiritual illumination. On the left, a bodhisattva holds aloft a blossoming lotus, a symbol of the mind's ultimate transcendence of the world of death and transmigration. Like the nectar brimming from the severed skull in the center of the painting, these celestial figures reveal the ultimate goal of all paths of healing and inner alchemy - the perennial quest of the immortal condition of the Buddhas."
This last paragraph makes so much sense. It makes me think of the danger of the over-emphasis on physical hatha yoga inherent in Western culture. There are 7 other limbs of yoga that need to come into balance - otherwise, we stick people and ourselves deeper and deeper into Mara. It's interesting to note that Harshada, a dear friend and amazing meditation teacher, recently told me about an interview he held with Ram Dass who when asked what he thought of all the popular yoga going on in the West said that it's dangerous as many are being stuck deeper into their physical bodies rather than figuring out they are beyond the physical body. "You have a body, you are not your body," - Shri Brahmananda Sarasvati. In the West, we've got it kinda backwards, "I have a body, therefore I am" - oops, wrong, ouch ouch ouch - and there you go suffering again... Flip it and reverse it and be happy.
Here's what Mr. Shestra says,
"The physical body is contained within the framework of time. When we recognize that the whole world is held by Mara, we realize that our physical condition, too, is nothing but our own projection."
