One Buddhist Dakini originating from the country of Uddiyana is the goddess Kurukulla. The name Kurukulla is translated into Tibetan as Rigyedma !rig"byed"ma#$ %she &ho is the cause kno&ledge.' (he is associated &ith a king of Uddiyana named )ndrabhuti. But there &ere at least three )ndrabhutis and this is most likely the second one. *oreo+er$ there e,ists a sadhana te,t attributed to him for the red Kurukulla in her eight" armed form. -./ But &hether she had eight arms or four arms$ she is generally kno&n as the Uddiyana Kurukulla. *ost modern scholars belie+e this indicates that Kurukulla &as originally a tribal goddess$ much like the 0indu goddess Durga had been in )ndia$ &ho later$ because of her 1o1ularity$ became associated &ith the Buddhist great goddess Tara. 2or this reason$ Kurukulla is often called the Red Tara !sgrol"ma dmar"1o# or Tarodbha+a Kurukulla$ %the Kurukulla &ho arises from Tara.' The *agical 2unction of 3nchantment Kurukulla a11ears to ha+e become 1o1ular originally$ and she remains so e+en among the Tibetans today$ because of her association &ith the magical function of enchantment !dbang gi 41hrin"las# or the be&itching of 1eo1le in order to bring them under one5s 1o&er !dbang du bsdud#. *ore than any other 6gure in the Buddhist 1antheon$ Kurukulla becomes the Buddhist goddess of lo+e and se,$ corres1onding to the 7estern gooddesses A1hrodite and 8enus. (he is de1icted as a +olu1tuous and seducti+e nude si,teen year old girl. Among the attributes she holds in her four hands$ four arms being her most common manifestation$ are the 9o&er"ent&ined bo& and arro&$ reminiscent of the 7estern 3ros and :u1id$ although as the goddess of &itchcraft$ she is more akin to Diana. Kurukulla " Dakini of *agic and 3nchantment (imhamukha " 7rathful Lion 0eaded Dakini )t may a11ear strange and ironic to us that Buddhism$ originally the religion of celibate monks$ should gi+e birth to this attracti+e and seducti+e se, goddess. Buddhism as a s1iritual 1ath is ultimately concerned &ith enlightenment and liberation from (amsara. This ultimate goal is kno&n as the su1reme attainment or siddhi !mchog gi dngos"grub#. But not all Buddhist 1ractitioners are celibate monks li+ing in semi"1ermanent meditation retreat isolated from the &orld. Like e+eryone else$ Buddhists must deal &ith the 1ractical circumstances of life and society. (adhana or deity in+ocation is a meditation and ritual 1ractice &here the 1ractitioner in meditation assumes the as1ect or form of the deity$ &ho is regarded as a manifestation of the enlightened a&areness of the Buddha$ and then in+okes the s1iritual 1o&ers and &isdom and ca1acities of that 1articular deity as an aid to reali;ing liberation and enlightenment. This Deity <oga$ or assuming in one5s meditation the archety1al form of the deity$ is considered a 1articularly 1o&erful method to accelerate one5s s1iritual e+olution. The meditation image of the deity +isuali;ed by the 1ractitioner in sadhana$ being an archety1e or manifestation of enlightened a&areness$ and this radiant image o1ens a channel and acts as a rece1tacle for recei+ing the grace or blessings of the Buddha for a s1eci6c 1ur1ose. The 1rocess of +isuali;ation in meditation is a method of accessing and focusing s1iritual energy$ like using the lens of a magnifying glass to focus the rays of the sun in order to kindle a 6re. The image of the deity is something that is concrete and accessible to human consciousness. )n his o&n nature as the Dharmakaya$ the Buddha is beyond conce1tion by the 6nite human mind. The meditation deity$ ho&e+er$ makes the unmanifest manifest and therefore accessible to consciousness. )n the same &ay$ :hristians might ha+e +isions of angels that might make the grace of =od manifest$ but in Buddhism there are both male and female meditation deities$ and Kurukulla is certainly an e,am1le of the latter. The Dakini of *agic and 3nchantments But also associated &ith many sadhanas are karma"yogas or action 1ractices aimed at achie+ing more &orldly goals. At the 1o1ular le+el$ this greatly added to the a11eal of Buddhism. The 1sychic 1o&ers de+elo1ed through sadhana 1ractice are kno&n as ordinary attainments or siddhis !thun" mong gi dngos"grub#$ although to us 7esterners$ &ith our historical conditioning$ 1sychic 1o&ers hardly seem +ery ordinary. But in :atholic countries$ one is >uite familiar &ith such 1ractices as lighting candles &hile 1raying to the 0oly 8irgin or the (aints for hel1 &ith &orldly matters and not ust the sal+ation of one5s soul after death. =enerally$ these karma"yogas or action 1ractices are classi6ed into the four magical actions !41hrin"las b;hi#. To our 7estern consciousness$ such actions a11ear miraculous$ e+en su1ernatural$ but in the Buddhist +ie&$ 1sychic manifestations are 1art of the natural order. There is nothing su1ernatural about them. )t is ust that our modern +ie& as to &hat constitutes the nature of reality is too limited. (adhana te,ts s1eak of the four magical actions or magics? @. 7hite magic or (hantika"karma !;hi"ba5i 41hrin"las# has the function of calming and 1acifying conditions and healing. 7hite Tara is an e,am1le of a deity that s1eci6cally has this &hite function. A. <ello& *agic or Paushtika"karma !rgyas"1a5i 1hrin"las# has the function of increasing &ealth$ 1ros1erity$ abundance$ merit$ kno&ledge$ and so on. 8asundahara and Bambhala are e,am1les of deities &ith these functions. 0ence they are yello& in color. C. Red *agic or 8ashya"karma !dbang gi 1hrin"las# has the function of bringing 1eo1le under one5s 1o&er$ of enchanting$ be&itching$ attracting$ subugating$ magneti;ing them. This is the 1rimary function of Kurukulla and hence her red color. D. Black *agic or Raudra"karma !drag"1o5i 1hrin"las# has the function of destroying e+il and obstructions to the s1iritual 1ath. This is the s1eci6c function of many &rathful manifestations such as the Dakini (imhamukha &ho is dark blue in color. These four functions are allotted to the four gates of the mandala 1alace$ namely$ the &hite or 1acifying function in the east$ the yello& or increasing function in the south$ the red or enchanting function in the &est$ and the black or destroying function in the north. 7ith each of these four magical functions there e,ists an elaborate system of corres1ondences. But generally$ in the 7est$ there is a 1reudice against magic$ es1ecially in Protestant :hristian cultures$ &hich makes it diEcult for 1eo1le to understand the ancient )ndian and the Tibetan a11roach to these matters. This is com1ounded as &ell by our four hundred years of the scienti6c &orld"+ie&$ &hich admits mechanistic causality as the only 1ossible natural cause of e+ents. *agic 1rinci1ally relates to our dimension of energy$ and this energy$ according to the traditional &ay of thinking$ is intermediate bet&een the mental and the 1hysical$ ust as the soul is intermediate bet&een the s1irit and the 9esh. Ritual is sim1ly one &ay to access and direct energy. Although mind or s1irit is 1rimary$ the other dimensions of energy or soul and body are im1ortant. 7estern tradition s1eaks only of t&o kinds of magic? &hite and black. The former comes from =od and his angels and the latter from the De+il and his minions. But the Buddhist distinction bet&een &hite and black is according to function and not intentionF the intention of the Buddhist 1ractitioner in 1racticing magic is al&ays com1assionate and aims at 1re+enting e+il acts$ to hel1 others and alle+iate suGering$ &hereas the 7estern understanding of black magic in+ol+es the deliberated attem1t to harm and inure. Therefore$ in Buddhist terms$ the moti+ation in these four magical actions is al&ays &hite. 7ithout the 1resence of the Bodhichitta$ the thought of com1assion$ no action or ritual is considered to be genuinely Buddhist. But &here &e 6nd sadhana or theurgy$ that is$ high magic$ &e also 6nd lo& magic or goetia$ that is$ common &itchcraft. )n the Tibetan +ie&$ these 1ractices are not necessarily black$ no more sinister than 6nding lucky numbers for betting on the horses$ or making lo+e 1otions or amulets for 1rotection$ and so on. 2or these common 1ractices of folk magic$ it is not e+en necessary to enter into meditation and transform oneself into the deity. He+ertheless$ Kurukulla is also the 1atron of such acti+ities. (he is 1re" eminently the Buddhist =oddess of 7itchcraft and 3nchantment. )n a real sense$ she re1resents the em1o&erment of the feminine in a 1atriarchal milieu. Again$ one might in+oke Kurukulla to &in o+er the heart of one5s boss for a raise$ or a client for a ne& sales contract$ or con+ince the 1ersonnel re1resentati+e to hire one for a ob. )n general$ Tibetans take a +ery clear" eyed and 1ractical +ie& of life$ &ithout sentimentali;ing s1irituality as &e tend to do in the 7est. They do not rigidly se1arate this &orld$ &ith its 1ractical concerns$ from the &orld of the s1irit. Bust as Tara in her usual green form may be called u1on by Buddhists to 1rotect them from +arious dangers and threats$ in 1articular the eight great terrors and the si,teen fears$ so in her red form as Kurukulla$ she may be called u1on to e,ercise her 1o&ers of enchantment and be&itchment to bring under her 1o&er !dbang du bsdud# those e+il s1irits$ demons$ and humans &ho &ork against the &elfare of humanity and its s1iritual e+olution. 0o&e+er$ in terms of 1ractical magic$ she can bring under the 1ractitioner5s 1o&er a 1ersonal enemy$ a boss$ a 1olitician$ a 1oliceman$ or a recalcitrant lo+er$ male or female. )n Tibet$ Kurukulla &as also called u1on &hen commencing the building of a ne& monastery$ &hen undertaking a ne& business or enter1rise$ &hen going into court in order to &in a la& case$ and other such acti+ities$ because she can subdue and subugate the demonic and the human forces that stand in one5s &ay. (he$ together &ith *anushri and (aras+ati$ might e+en be called u1on &hen a student faces a diEcult e,amination in school. A te,t like the Arya Tara Kurukulla Kal1a contains many ritual 1ractices of lo&er magic to accom1lish s1eci6c goals$ for e,am1le? @. amulets for enchanting and bringing others under one5s 1o&er$ A. s1ells to frighten a&ay 1oisonous snakes$ C. methods for a dissatis6ed &ife to subugate her husband$ D. amulets for 1rotection from e+il s1irits and bad luck$ I. s1ells for ac>uiring &ealth and gaining 1o&er$ J. the use of co&rie shells in di+ination and ritual$ .. di+inations to 6nd a treasure$ K. methods for &alking on &ater$ L. methods to a+oid getting gray hair$ @M. cures for frigidity and im1otence. )n one Kurukulla (adhana found in the (adhanamala!Ho. .A#$ there occurs a list of eight great siddhis or magical 1o&ers ac>uired through her 1ractice? @. Khadga"siddhi !ral"gri#$ the 1o&er to be in+incible in battle &ith a s&ord !khadga#F A. Anana"siddhi !mig"rtsi#$ the 1o&er to remo+e ordinary lack of sight by using a magical ointment that enables the user to see De+as$ Hagas$ and other s1iritsF C. Padale1a"siddhi !rkang"1a5i byug"1a#$ the 1o&er to be s&ift of foot by using a magical ointment that$ &hen a11lied to the feet$ allo&s the user to run &ith incredible s&iftnessF D. Antardhana"siddhi !mi snang"bar 4gyur"ba#$ the 1o&er to become in+isibleF I. Rasayana"siddhi !bcud"len#$ the 1o&er of reu+enation and long life through obtaining the eli,ir of life by &ay of an alchemical 1rocessF J. Khechara"siddhi !mkha5"s1yod#$ the 1o&er to le+itate or to 9y through the skyF .. Bhuchara"siddhi !;hing"s1yod#$ the 1o&er to mo+e freely through the earth$ mountains$ and solid &allsF and K. Patala"siddhi !sa"4og#$ the 1o&er to ha+e command o+er the s1irits of the under&orld !1atala#. The abo+e &ere not the usual concerns of monks. And these reci1ies are +ery reminiscent to folk magic 1ractices$ for e,am1le$ in Afro"American traditions like 8oodoo$ 0oudou$ and (anteria. Bust as a 1ractitioner of (anteria &ould 6rst in+oke Allegua or 3shu before engaging in a magical rite$ here the Tibetan 1ractitioner &ould in+oke Kurukulla. 0o&e+er$ the Buddhist =oddess of 7itchcraft$ is not our familiar stereoty1e of the &itch as an old crone in a 1ointed hat and a &art on her hooked nose$ but she is a beautiful naked si,teen year old girl. The (ymbolic )nter1retation of 0er )conogra1hy According to the te,ts$ Kurukulla is si,teen years old because si,teen is the ideal number that signi6es 1erfection$ four times four. 0er face is beautiful and her body +olu1tuous and alluring$ as &ell as being red in color$ because of her magical function of enchantment and magnetism. (he has a single face because she embodies non"dual &isdom beyond con+entional distinctions of good and e+il. (he is naked because she is unconditioned by discursi+e thoughts. (he has four arms because of the four immeasurable states of mind$ namely$ lo+e$ com1assion$ oy$ and e>uanimity. (he holds the bo& and arro& ent&ined &ith 9o&ers because she can gi+e rise to thoughts of desire in the minds of others. )n her other t&o hands she holds the hook that attracts and summons them into her 1resence and the noose by &hich she binds them to her &ill. The ornaments of human bone she &ears signify the 6+e 1erfections$ &hereas she herself embodies the si,th 1erfection$ that of &isdom. (he &ears a necklace of 6fty freshly se+ered human heads dri11ing blood because she +an>uishes the 6fty negati+e emotions. (he is dancing because she is acti+e and energetic$ her com1assionate acti+ity manifesting in both (amsara and Hir+ana. (he dances$ treading u1on a male human cor1se because she enchants and subugates the demon of ego. (he stands u1on a red sun disc because her nature is hot and en9amed &ith 1assion and u1on a red lotus blossom because she is a 1ure +ision of enlightened a&areness. )n the 1ractitioner5s meditation$ such is the recollection of the 1urity !dag dran# of the +ision of the goddess. Kurukulla in the Hyingma1a Tradition The 1ractice of Kurukulla is found in all four Buddhist schools$ es1ecially in rituals associated &ith the enchanting or subugating magical function. )ndeed$ in the Tangyur there are found a number of sadhana te,ts for Kurukulla besides that com1osed by king )ndrabhuti. )n them her name is usually not translated into Tibetan$ but gi+en in the +ariant form Ku"ru"ku"lle. 0o&e+er$ the chief canonical source for the goddess$ found in the Tantra section !rgyud# of the Kangyur$ is the Arya Tara Kurukulla Kal1a !4Phags"ma sgrol"ma ku"ru"ku"lle5i rtog"1a#$ %The *agical Rituals for the Hoble Tara Kurukulla.' This te,t &as translated into Tibetan by Tsultrim =ye&a$ a Tibetan disci1le of the great )ndian master Atisha !LKA"@MID#. The latter &as largely res1onsible for introducing the cult of the goddess Tara into Tibet in the @@th century. )n the Hyingma1a Terma tradition$ she occurs in her t&o or four"armed form. )n the Terma cycle of :hogyur Ling1a !@KAL"@K.M#$ she a11ears in her con+entional four"armed form. )n the Terma of A1ong Tulku$ one of the sons of the famous @Lth century Terton Dudom Ling1a$ she occurs in a t&o"armed form$ sitting at ease$ a11earing much like the more usual form of =reen Tara. (he holds in her right hand a +ase 6lled &ith amrita nectar and in her left hand before her heart the stem of a lotus and on the blossom itself by her ear is a miniature bo& and arro&. )n this guise she is s1eci6cally called Red Tara !sgrol"ma dmar"mo#. )n the Terma cycle of Dudom Ling1a !@KCI"@LMD#$ Kurukulla re1resents the inner as1ect of Dechen =yalmo$ the yogini form of <eshe Tsgyal$ the consort of =uru Padmasambha+a. *oreo+er$ it is interesting that in many Hyingma1a Terma te,ts$ including :hogyur Ling1a and Dudom Ling1a$ the 0indu god *ahade+a !or (hi+a# and his consort Uma are closely associated &ith Kurukulla as guardian deities !srung"ma# &ith the magical function of enchantment. *ahade+a and Uma are oGered a red torma cake and charged to ful6ll the task of bringing others under one5s 1o&er. Kurukulla in the (akya1a Tradition But Kurukulla is also +ery 1o1ular among the He&er Tantric schools. )n 1articular$ she is counted as one among %the Three Red Ones' !dmar"1o skor gsum# of the (akya1a school and she is included among the Thirteen =olden Dharmas$ &hich the (akya1as had recei+ed from )ndia and He1al. These teachings are called =olden Dharmas !gser chos#$ not only because they re1resent +ery 1recious teachings$ but because in those days !@@th century# Tibetan students had to 1ay a lot of gold for the teachings obtained from )ndian masters. Tibet &as famous for its rich gold de1osits. *oreo+er$ in the large (akya1a collection of sadhanas kno&n as the s=rub"thabs kun"btus are found 6+e sadhanas for Kurukulla in the (akya1a tradition. But for the (akya1as$ the source 1ar e,cellence for the 1ractice of Kurukulla is in the (hri 0e+ara *ahatantraraa$ according to the tradition of Lalita+ara$ and coming to them from the *ahasiddha 8iru1a and the Tibetan translator Drogmi !4Brog"mi ye"shes$ LLC"@MIM#. (he is kno&n as 0e+ara"krama Kurukulla and a11ears in the usual four"armed form. As it says in this Tantra !Part )$ cha1ter @@$ ++. @A"@I#? %Ho& ) shall e,1lain the sadhana for Kurukulla by means of &hich all beings may be brought into subugation. Pre+iously$ this had been e,1lained e,tensi+ely in the t&el+e 1arts !of the larger +ersion of the Tantra#$ but here it is condensed in brief. The =oddess originates from the syllable 0R)0. (he is red in color and has four arms. 0er hands hold the bo& and arro&$ as &ell as the ut1ala 9o&er !&hose stem is a noose# and the iron hook. By merely meditating u1on her$ one brings the three &orlds under one5s 1o&er. 7ith one hundred thousand recitations of her mantra$ one brings kings !under one5s 1o&er#$ &ith ten thousand recitations the masses of ordinary 1eo1le of the &orld$ &ith ten million recitations cattle and the <akshas !earth s1irits#$ &ith se+en hundred thousand recitations the Asuras$ &ith t&o hundred thousand recitations the De+as$ and &ith one hundred recitations other *antra 1ractitioners.' (he is mentioned in t&o other 1laces in the second cha1ter of Part ) !+. @L and +. AJ# and here her mantra is gi+en$ together &ith the action mantras that may be a11ended to it for s1eci6c magical 1ur1oses. Taranatha !b. @I.I#$ in his collection$ the Rin"byung brgya"rtsa$ gi+es a sam1le Kurukulla sadhana from the (akya1a tradition? %2rom out of the state of em1tiness arise the eight cremation grounds. )n their midst$ from the syllable PA* a11ears a red lotus blossom. At its center$ from the syllable RA*$ a11ears a solar disc$ on &hich arises the red syllable 0R)*$ &ith a long +o&el mark and +isarga. 2rom this syllable emanate rays of light like hooks and nooses$ &hich make oGerings to all the 3,alted Ones$ thereby establishing all sentient beings in the state of Our 0oly Lady. Thereafter they return and are dissol+ed into the syllable 0R)*$ &hereu1on ) transform into (hri Kurukulla. (he is red in color$ &ith a single face and four arms. One 1air dra& a bo& ent&ined &ith 9o&ers and an ut1ala"ti11ed arro& at her ear. 0er other right hand holds an iron hook that summons and her other left hand holds the stem of an ut1ala 9o&er that forms a noose. (he dis1lays her fangsF she has three eyes and round breasts$ being like a maiden si,teen years of age. 0er ta&ny hair streams u1&ard. (he is adorned &ith 6+e dried skulls !as her tiara#$ she has a long necklace of 6fty freshly se+ered heads. (he is adorned &ith ornaments of human bone and has a tiger skin across her thighs. (he stands in ardha1aryanka dance 1osition$ &ith her left leg e,tended$ u1on a human cor1se &hose face sho&s to her left$ amidst red rays of light and bla;ing masses of 6re. At her cro&n is the syllable O*$ at her throat is the syllable A0$ and at her heart is the syllable 0U*. )n the center of her heart$ u1on a red ut1ala blossom and a solar disc$ is the red syllable 0R)*.' Other 2orms of Kurukulla As &e ha+e said$ this form of red Kurukulla &ith four arms is also kno&n as Uddiyana Kurukulla or Uddiyanodbha+a$ the Kurukulla &ho comes from Uddiyana. And again$ she is kno&n as Tarodbha+a Kurukulla$ she &ho arises from Tara. But there e,ist also t&o"armed and eight"armed forms of Kurukulla. The Ashtabhua Kurukulla &ith eight arms a11ears in a sadhana attributed to king )ndrabhuti in the Tangyur and in a sadhana in the (adhanamala collection !Ho. @.D#. 0er 6rst t&o hands make the gesture of Trailokya+iaya" mudra or %+ictory o+er the three &orlds'$ &hile her other right hands hold the iron hook$ an arro&$ and make the gesture of su1reme generosity$ +arada" mudra. 0er other left hands hold the noose$ the bo&$ and the red lotus. 0er t&o legs are in +arasana 1osition. *oreo+er$ she is surrounded by a retinue of eight goddesses resembling herself$ but &ith four arms? in the east Prassana Tara$ in the south Hish1anna Tara$ in the &est Baya Tara$ in the north Karna Tara$ in the southeast A1araita$ in the south&est Pradi1a Tara$ in the north&est =auri Tara$ and in the northeast :hunda. There is also a t&o"armed &hite form of Kurukulla kno&n as (hukla Kurukulla in the (adhanamala !Ho.@KI#. (he has a single face that is calm and beautiful and the Buddha Amitabha adorns her cro&n. 0er t&o hands hold a mala or rosary and a bo&l full of lotus 9o&ers. 0er t&o legs are in +arasana 1osition. (he adorns her body &ith ser1ents &ho are the great Haga kings? Ananta is her hair ribbon$ 8asuki is her necklace$ Takshaka is her ear rings$ Karkotaka is her sacred thread$ Padma is her girdle$ *aha1adma is her anklet$ and so on. Kurukulla &ill also a11ear at times in the retinues of other deities. T&o e,am1les are gi+en by Hebesky"7oko⁢? )n the mandala of the &ealth god$ the red Bambhala$ she a11ears in her usual four"armed form and in the mandala of the four"armed *ahakala !<e"shes mgon"1o 1hyag"b;hi"1a# according to the system of (hantigu1ta$ she a11ears in the south&est in a red t&o"armed form. (he &as also taken into 0induism for her name is found among the one thousand e1ithets of *ahade+i in the Lalita"sahasra"namah. (he is re1resented as a dancing beautiful maiden or kumari.