Kurukulla: the “Diva” Dakini of enlightened magic; the

enchantress transforms seduction into ‘the cause of

wisdom’
Kurukulla could be thought of as the “Diva” pop star of the Dakinis. She is like a
beautiful, modern celebrity endorsing a worthy cause; she projects this divine and
Enlightened beauty to attract us to the Dharma. She uses her enchanting “magic” to
remove our obstacles to practice. We all need a little enchantment in our lives, don’t
we?

Kurukulla is the “enchantment” aspect of Tara.

She is as popular today, as she was hundreds of years ago. As a Dakini, a Higher
Tantric practice, she is the “very cause of wisdom” — her Tibetan name Rigiyedmna (རིག་
བྱེད་མ) literally translates as “she who is the cause of knowledge”. Although she has her
own tantras and practices, she is considered an emanation of Tara: Tarobhava
Kurukulla, “the Kurukulla who arises from Tara” (Red Tara: sgrol-ma dmar-po.)

“Culmination of the pristine awareness and compassion of all conquerors,

Well arising as the bliss-emptiness – Goddess of Power,
Controlling all beings of the three realms with a charming form;
Homage to the Dakini.”
—Nyingma liturgical verse [1]

“Magical” aspect of Tara

Everyone loves a little magic. Kurukulla is all about the enchantment. Like other
emanations of Tara, who might use their divine beauty to attract and influence,
Kurukulla embraces this concept, but to an erotic extreme. It is the exotic “magical” and
miraculous aspects that have kept Kurukulla, the Passionate Lotus Dakini, popular both
today and in past centuries. Although she is often associated with “attraction” and
“magnetizing” — an overall aspect of the red Lotus family of Amitabha, Chenrezig, and
Hayagriva — she is not a mundane deity. Despite depictions of her magnetizing powers
as “magical,” they are not for the corrupted purpose of attracting a mate, or money, or
luxuries.
Like other emanations of Tara, she is about the “activities” of compassion, in this case
attracting and enchanting. And, like all Taras, this is a skillful means to help us remove
obstacles in our own practice, by attracting good fortune to the Sangha, or to the
practitioner. With a virtuous, Bodhichitta goal, her practice can have the virtuous aspect
of creating auspicious conditions for practice. [For a feature about Tara, please
see>>]

Kurukulla is the most beautiful of the Dakinis. As a Dakini of the Padma family, she represents Dharma
and Speech. One way to understand her seductive appearance is as a symbol of the “attractiveness” of
the Dharma. Her name literally translates as “she who is the cause of knowledge.” Her bow and
implements are made up of red Uptala flowers, sacred to Tara and the Lotus Family of Amitabha,
symbolizing compassion.

The cult of beauty: Kurukulla

The cult of beauty is well established — with beautiful people, actors and
models drawing us in immediately with their presence. Using this beauty and
magnetism for the Dharma cause, Bodhichitta, Metta and Compassion, is the
very definition of the “diva” Dakini Kurukulla.

Colour is the clue in deity visualizations. Generally, there are five colours corresponding
to a different characteristic or aspect. For example, with Tara emanations we have:
  Red: Kurukulla and/or Red Tara (some traditions separate them) —
attracting and magnetizing (in older language “enchanting); in other
words creating auspicious practice by attracting helpful conditions.
 Green: Green Tara! Tara’s most popular emanation is green is the
colour of “wind” and “activity.” We rely on Green Tara for speedy
response, safety, protection, help in time of need.  [For a story on
Green Tara, see>>]
 White: White Tara — calming and pacifying and healing (in older
language “long life practices”); in other words creating auspicious
practice by attracting helpful conditions for a long life. [For a story on
White Tara, please see our full feature>>]
 Yellow: Golden Tara (Yellow Tara) — creating the karma for
auspicious wealth, knowledge, merit and support to streamline our
practice.
 Black: Black Tara (yes, there are black Taras!) and many Dakini
manifestations. Black is about removing obstacles, obliterating issues
(in older language “subduing evil or demons”) and creating the
conditions for good practice by removing our stresses, doubts,
obsessions and other obstacles.

The reason for Kurukulla’s popularity is clear. Attracting auspicious conditions is always
enticing. But, how does the “magic” work?

One of Kurukulla’s mandalas with five colours of Dakini.

 Magic is, well, magical

In a recent feature in Buddha Weekly “Is here room for the supernatural in Western
Buddhism,” the author begins:
 Kurukulla is the “enchantment” aspect of Tara. 
EVENT Notice: Kurukulla initiation with H.E. Zasep Rinpoche in Toronto>>
“Does removing the magic from Buddhist practice seem less — magical?
Sometimes, with a secular approach to Buddhism, we strip away some of the
flair, the near euphoric joy of the Buddha’s Dharma. That “bliss” can be an
important part of practice, especially in Vajrayana. Even Tantric Buddhism,
with all its supernatural wonder and magical “taste,” is reduced — by many
modern practitioners — to “symbolic archetypes” and mind-states. In the
West, many — perhaps most — Buddhists like to turn their backs on a term
like “metaphysical” or “religion” and refer to the Dharma instead as philosophy
and method.”

The feature goes on to describe the four views of “magic” in Buddhism. The four views
could be described this way:
• View 1: The supernatural or metaphysical is unimportant: In Cula-Malunkyovada
Sutta, Buddha refused to answer questions of a Metaphysical nature. Why? Because
they are “not important” to the path to Enlightenment.
• View 2: The complete opposite, that deities, magic and the metaphysical are
subjectively real: For those who embrace the wonder of the labelled, including
supernatural labels, this is just another relative aspect of what we perceive to be a
reality.
• View 3: They are symbolic or metaphorical: Buddha would have spoken in terms
commonly used in his day. It’s easier to say “Brahma” — as he did explicitly in
Brahmajala Sutta — than to say “creative force.”
• View 4: That all phenomena are ultimately non-dual — or as is often said, “not two” —
perceptual, rather than tangibly “real,” and from this view, all are “aspects” of a One-
ness.
Whatever, our view of “magic” and the “enchantment” there is no doubt it works from the
view we accept. Whether it’s intention working on our minds to change our conditions,
or some metaphysical force — ultimately, they are “not two” as the Zen Buddhists say.
Kurukulle’s enchantment works at one level, or the other.
Enlightened magic: Bodhichitta required
Her power to attract, magnetize and mesmerize is an Enlightened mission: if
money, a suitable mate or knowledge and power will contribute to the “cause
for Enlightenment for all beings” it is worthy of her blessing. Kurukulla is not —
as has been suggested by some early scholars — a “love goddess” ready to
bring you love and sex.

Yes, she is voluptuous, seductive and beautiful; and yes, she carries a flower-decorated
bow — very similar to the western Cupid — and certainly, she is associated with love
and attraction. But this is not a “magic spell” carnal lust type of attraction. She uses her
powers of magnetizing to bring conditions favourable to the path to Enlightenment.
Without a Bodhichitta aim, there is no enchantment.
What is this magical power?

Kurukulla is the Highest-Yoga Tantra aspect of Red Tara.

Kurukulla’s mesmerizing appearance

Kurukulla, the Enchantress, transforms seduction into Enlightened wisdom.

Similar to Vajrayogini, Kurukulla’s appearance is voluptuous, vibrant, youthful,
energetic, sexual. To represent her magnetizing aspect, and the Lotus family, she is
visualized as a body of glowing red light. She dances, as most Dakini’s do, to represent
her activity as a Wisdom Goddess, and under her feet is the asura Rahu (the one who
devours the sun.)  [For a feature story on Vajrayogini, please see>>]
She has, typically, four arms, although in other aspects eight. She usually holds a bow
and arrow made of beautiful flowers in one of her pairs of hands. Her other hands hold a
hook and a noose of flowers. As with all Tantric visualizations, an explanation of a
teacher is required. The depth of symbolism is profound. She is both an emanation of
Amitabha, and also a form of Tara.
Her root tantra is the Arya-Tara-Kurukulle-Kalpa (Practices of the Noble Tara
Kurukullā), which was translated by Ts’utr’im jeya, a close disciple of great Atisha.
According to the Himalayan Art Resources, who collect and archive museum-quality
Dharma art, she is described this way:
Kurukulle (Tibetan: rig che ma. English: The One of the Action Family): Goddess
of Power.
“Slightly peaceful and slightly wrathful in a dark red appearance, she has one face,
three eyes, dark yellow hair flowing upward and four hands. In the first pair of hands
held upraised is a bow and arrow constructed of red utpala flowers and aimed to the
left. The second pair hold in the right a hook and left a lasso. Adorned with a tiara of five
white skulls, earrings, and a necklace of fifty heads, she wears a green scarf and a tiger
skin skirt. Standing with the right leg drawn up in a dancing posture and the left leg
pressing on a corpse above a sun disc and red lotus seat she is completely surrounded
by a circle of flames of pristine awareness.
At the top center is Amitabha, the buddha of boundless light, red in colour, seated with
the two hands in the mudra (gesture) of meditative equipoise placed in the lap
supporting a black begging bowl. At the bottom center are precious offerings of wishing
jewels, red coral, and the like, with flower vases standing at each side.” [1]

Self-generating Kurukulla — it is magical

Although some might see a Venerable Kurukulla, suitable for offerings, the real practice
with this magnificent deity is Tantra — only, of course, for those with initiation. In
Tantra we self-generating as the deity. [For those unaware of this practice, please
see our many features on deity practices and seek the advice of your teacher.
Self-generating any Yidam requires empowerment, permission and teachings.]

Essentially, by visualizing ourselves as Kurukulle, then generating deity pride,

we gradually, with each meditation, take on the characteristics and methods of
the goddess. Since “magic” is about transformation, and this visualization
works at the level of your mind — it literally is magic. The changes occur
within our mindstreams. We find people listen to us more (magnetizing.)
People find us more interesting (Kurukulle’s sensual nature). We exude
compassion, taking on the characteristics of the Padma family over time.
It’s not about controlling others; it’s about controlling our minds. Most importantly, our
minds tap into Kurukulle’s guided practice to develop insight into the true nature of
reality. After all, Kurukulle, a Dakini, expresses Wisdom.
Self-Generation only works under the guidance of a qualified teacher of lineage, who
can transmit the full teachings. For those without the empowerment and commentary
from a teacher, practitioners should not self-generate. Kurukulle is a wonderful deity to
venerate — as with all fully Enlightened deities.

A very old Thangka of Kurukulla.

Whether self-generating, or visualizing in front of us as an object of veneration, she is
imagined the same way (although there are different forms.)
“…the Goddess Kurukulla, with a body red in colour, one face and four arms. The first
two hands hold an utpala bow and arrow drawn to the ear. The lower right holds a hook
that subdues the Three Worlds, the lower left an utpala noose; with short fangs, the face
is slightly smiling and slightly angry, with three eyes and adorned with two beautiful
breasts, having the youthful form of sixteen years, with brown hair flowing upwards,
adorned with five skulls having the nature of the Five Families as a crown, a necklace of
fifty fresh heads and five ornaments of bone, wearing a tiger skin as a lower garment,
standing on a human corpse with the head turned to the left, with the left leg extended.
The toes of the right are placed on the thigh, as in a half vajra [posture] dancing
manner, dwelling in the midst of a beautiful circle of sun rays, visible, but not solid, like
the form of illusion.” — Ngorchen Konchog Lhundrub (1497-1557). sGrub Thabs Kun
bTus, vol.8, folios 528-555.
 Lovely Kurukulla, embodies attraction: symbolizing the attractive pull of the Dharma.

Details of Form: Symbolism

As with all Tantric Buddhist deities, every pose, arm, leg, implement and adornment is a
symbol representing profound truth. In the case of four-armed Kurukulla, the most
common form:

 Red colour: symbolizes the west, fire, Padma Family, Lotus and
notably the “family of Speech” or Dharma.
 Seductive and beautiful: a sixteen-year old youth (in Tibetan
Buddhism, sixteen-year-old normally symbolizes youthful vitality),
which indicates her power to attract, to mesmerize, to draw-in and
enchant followers to her inner Wisdom and the Dharma.
 Red streams of light: emanate from her beautiful form, symbolizing
her compassion reaches out to all beings.
 The bow and arrow of red Uptala flowers: red is the Padma (Lotus
family) and Uptala flowers are sacred to Tara: like cupid, her power to
pierce us with her seductive wisdom.
 Vajra hook (also red Uptala flowers): in her second pair of hands, her
right hand holds a Vajra hook (in India, an Elephant Goad) to “hook
back” all sentient beings into her compassionate arms
 Lasso: also made of red Uptala flowers in her left hand.
 Dancing: Dakinis almost always appear in “dancing” form. In part,
this symbolizes the elusive, playful nature of Emptiness (Shunyata)
and the pure joy of Clear Light.
 Left leg stands on top of a prone male — usually indicating subduing
our egos. The left leg is always the lead leg in female Dakinis (in
Wrathful male deities it is the right.)
 Wrathful adornments: skull crown, garland of freshly severed heads,
tiger skin skirt, beautiful silks and necklaces.

Other forms: Kurukulla, depending on lineage and tradition, can also appear in other
colours: blue, white, pink, seated, two-armed, six-armed or in a full mandala of 23
deities.
Lotus Family: all the compassionate virtues of Amitabha
Kurukulla, a Highest Yoga Dakini of the Lotus Family, embodies all of the virtues of
Amitabha, Chenrezig and Hayagriva. She shares the same seed syllable HRI, the seed
syllable of Amitabha and Hayagriva because she is of the same essence at the ultimate
level.
As with all Lotus family, her mission is compassion. As a Dakini, she embodies
“wisdom.” The two together, as Kurukulla, represent the Enlightened union of Wisdom
and Compassion. On a more “mundane” level, she represents the power of love,
attraction, youth and magic, subjugation, but, again, for a virtuous purpose. In principle,
the same concept (although less mundane) as a celebrity using their beautiful persona
to raise awareness of the charity and to attract money and goodwill to the cause —
except, more magical, and directed at only Enlightened causes. In the same way that
Audrey Hepburn used her presence as a Goodwill Ambassador for UNICEF or Angelina
Jolie who became United Nations High Commissioner for Refugees (whatever you think
of her, a legend in charity work), or other big names in charity, such as Oprah, Elizabeth
Taylor, and J. Lo (Lopez Family Foundation) — Kurukulla uses her exotic beauty and
enchanting magic to attract.
The main mantra of Kurukulla in Sanskrit and Tibetan scripts.  From the wonderful site: visiblemantra.org.

Kurukulla Mantra
Although it is recommended that a student has empowerment and “lung” permission to
use her mantra, it is a well-known and well-published mantra. For this reason, we
reproduce it here, with the caution that her mantra should be used by actual
practitioners who have initiation or permission of a qualified teacher.
The essential mantra of Kurukullā is

Oṁ Kurukulle Hrīḥ Svāhā

(Tibetan: ༀ་ཀུ་རུ་ཀུ་ལླེ་ཧྲཿཱི སྭ་ཱ ཧཱ).

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