Origin: Tibetan Buddhism, Hinduism, Mahayana Buddhism.
Commonly associated with: compassion, protection, liberation, wisdom, meditation, transformation, the feminine principle.
Name Meaning: Star, She who Ferries Across, She Who Saves, The Liberator, Saviouress, Female Liberator, Mother Liberator, Rescuer.
Other names: “Mother of all the Buddhas”, “mother of liberation”.
Role: Female Buddha of Compassion (Esoteric Buddhism), bodhisattva (Mahayana Buddhism), protector of the welfare of all beings, savior-goddess, avatar of the great Mother Goddess (Hinduism), protectress of earthly and spiritual travel, Tantric Deity.
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Tara is a cross-cultural, multi-faceted goddess who embodies compassion, and manifests in numerous colors and forms. She is thought to have been born out of empathy for the suffering world, and is regularly invoked for protection and guidance in Buddhism and Hinduism. She is widely popular in Nepal, Tibet, Mongolia and Bhutan. In Hinduism, she is a symbol of eternal love, and a form of the female primordial energy known as Shakti. She is the goddess of compassion in Buddhism, who teaches the wisdom of detachment. In Tibet, she is the goddess of love, born out of her mother’s tears of compassion for the suffering of humanity.
In Hinduism, Tara is the second of the ten Mahavidyas, avatars of the great Mother Goddess Mahadevi. Mahadevi manifests as the trinity of goddesses Saraswati, Lakshmi, and Parvati, and the Mahavidyas are more specific avatars of these three. Tara is a manifestation of Parvati as a devoted mother caring for and protecting her children.
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In Buddhism, Tara is a savior-goddess who liberates souls from suffering. She is recognized as a bodhisattva in Mahayana Buddhism—an enlightened being who, out of compassion, refrains from entering nirvana to remain engaged in the world and help all sentient beings. She is recognized as a female Buddha and the “Mother of Buddhas” in Esoteric Buddhism.
In Tara The Feminine Divine, Tibetan Buddhist teacher Bokar Rinpoche writes that while the Buddha was sitting under the Bodhi tree the night preceding his awakening, he was attacked by a horde of demons attempting to divert him from his goal. At that moment, Tara appeared, and with “eight great laughters, made the demons fall to the ground and stopped them from doing harm. The Buddha then placed his mind in a state of perfect meditation and, at dawn, attained awakening. After that, he uttered the Tara Tantra.”
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According to one origin tale, Tara came into existence from a single tear of the bodhisattva Avalokitesvara who cried when looking upon the suffering world. When the tear fell to the ground, it formed a lake, of which a lotus flower rose and revealed Tara. In another version of this story, Tara emerges from the heart of Avalokitesvara. In either version, it is Avalokitesvara’s outpouring of compassion which manifests Tara as a being. Therefore, she is associated primarily with compassion but can take on many forms to help and protect people, including a wrathful deity similar in appearance to Kali, the Hindu goddess of death and transformation.
A common belief in Tibetan Buddhism is that Tara is incarnate in every pious woman, including the two wives of the first Buddhist King of Tibet, Songtsen Gampo. Green Tara was believed to be incarnated as the Chinese princess Wencheng, while the Nepali princess Bhrikuti was an emanation of White Tara.
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In her Buddhist identity as a bodhisattva, Tara is seen as a true model of feminine empowerment, and has offered a sense of inclusivity to many female practitioners.
A story tells us that Tara was incarnated as a princess named Yeshe Dawa, or “Moon of Primordial Awareness”, who was very devoted to the dharma and had a deep meditation practice. She was close to enlightenment, raising the intention to attain bodhicitta—the infinitely compassionate mental state, for the benefit of all beings. As she was on her path, monks approached her and suggested that she should pray to be reborn as a male to progress further, because the common belief was that only men could become enlightened. The princess answered back:
“Here there is no man; there is no woman, no self, no person, and no consciousness. Labeling ‘male’ or ‘female’ is hollow. Oh, how worldly fools delude themselves”.
She told the monks that only “weak minded worldlings” see gender as a barrier to enlightenment. Tired of being discounted as an enlightened being just because of her female form, she made the following vow:
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She then stayed in a palace in a state of meditation for ten million years, and the power of this practice released tens of millions of beings from suffering. As a result, she came to be known as “Tara the Liberator”, and manifested supreme enlightenment as the Goddess Tara in many world systems after that. According to the Dalai Lama:
“There is a true feminist movement in Buddhism that relates to the goddess Tara. Following her cultivation of bodhicitta, the bodhisattva’s motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women. So she vowed, “I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman.”
Tara embodies certain values that make her attractive to women practitioners, and her emergence as a bodhisattva can be seen as a part of Mahayana Buddhism’s reaching out to women, and becoming more inclusive as of 6th-century CE India.
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Tara’s name means "savioress" in Sanskrit but can also translate as "star". Along with her qualities as a savior-goddess who is invoked for protection and liberation from suffering, she is also called upon for guidance in life, specifically, by those who feel lost and are having difficulty finding their way. Like a star, Tara is thought to provide a single point of light one can navigate by. She is the protectress of navigation and earthly travel, as well as spiritual travel along the path to enlightenment. She is associated with Mother Goddess figures in the Buddhist schools of many different cultures, particularly her counterpart in Chinese Buddhism, Guanyin, the goddess of infinite compassion and mercy.
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Within the worship of Tara, various prayers, chants and mantras are associated with her. Two main approaches are practiced by her devotees. The first one involves common folk and practitioners simply directly appealing to her, asking for her guidance and help to ease some of the difficulties of worldly life. In the first approach, Tara’s role as a bodhisattva involves moving people towards enlightenment, helping them pass beyond the troubles of earthly existence, and protecting them from worldly dangers. In the second approach to her worship, Tara is a Tantric deity whose practice is used by monks or tantric yogis to develop her qualities in themselves - enlightened compassion and enlightened mind.
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In the practices of mental training offered by the great masters of Tibet, Tara is the archetype of our own inner wisdom. She refers to a transformation of consciousness and a voyage towards liberation. These masters teach multiple simple and direct methods so that each person discovers within themselves the wisdom, compassion and glory of Tara.
Tara is believed to quickly respond to adherents who recite her mantra, "Om Tare Tuttare Ture Svaha" (pronounced Ohm Tahray Too-Tahray Turay So-ha), which praises the goddess for her role as savior and asks for her assistance. The mantra is often chanted or sung to musical accompaniment and repeated during private meditation or public worship. The mantra is thought to bring Tara into the physical and spiritual presence of the one reciting it, and encourage growth and change.
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Cults of Tara are compassionate and peaceful. White Tara is venerated for protection and health, peace and longevity. Green Tara brings fertility to the Earth, the light of protection, and help for overcoming obstacles. Tara remains one of the most powerful and popular goddesses in the Buddhist pantheon. Male and female Buddhist monks participate in the veneration of Tara in the present day, along with millions of lay Buddhists and Hindus around the world who continue to call on her to assist them in maintaining balance, embracing change, and navigating an often-challenging world.
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Color—Green Tara is the most often depicted and best-known image of the goddess. In her green form, she represents protection from misfortune, peacefulness, and enlightened activity. Her green color is connected to the wind element and hence to movement, which points to her ability to act swiftly and without delay to bring protection to all sentient beings.
Sitting position—As opposed to sitting in full lotus posture (like White Tara), Green Tara sits with her left leg withdrawn—symbolizing her renunciation of worldly passion—and her right leg extended outward. This posture is an act of subversion and resistance since it represents active and direct compassion. She rejects a comfortable seat because she knows that she is needed. She is always ready to come swiftly to the assistance of anyone who calls upon her for help.
The Lotus flower—Tara is often portrayed holding a blue lotus flower in her hand. The lotus flower symbolizes purity and power and promises relief from suffering. The flower consists of three blossoms, indicating that Tara is the Mother of the Buddhas of the past, present, and future.
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Hand posture (Mudra) & Expression—Green Tara’s right hand is outstretched in the boundless gesture of giving, the Varada mudra. This mudra signifies offering, charity, supreme generosity, compassion, sincerity, and bestowing blessings. Her left hand’s fingers are extended upwards, indicating refuge in Buddha, Dharma and Sangha—the ‘Triple Gem’, or three different expressions of awakened mind in Buddhism. Her forefinger or ring finger are bent to touch the tip of her thumb, forming the Vitarka mudra, representing the discussion and transmission of Buddhist teachings, and the united practice of method and wisdom. The circle formed by the joining of the fingers also symbolizes Dharma, or the wheel of law. Green Tara smiles lovingly and peacefully, her eyes gazing warmly and compassionately upon each sentient being as a mother regards her only child.
Clothing—Tara is dressed in the silken robes of royalty. She wears rainbow-colored stockings and various jeweled ornaments. These symbolize her mastery of the perfections of generosity and morality. The tiara fastened in her black hair is adorned with jewels, the central one is a red ruby symbolic of Amitabha, her spiritual father and one of the five Cosmic Buddhas of Esoteric Buddhism.
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Tara can manifest in 21 different emanations, and so embodies the value of transformation. Aside from her mantra, adherents also recite the prayer known as Praises to the Twenty-One Taras, naming each of her forms, what that form protects against, asking for her help and praising her for salvation from rebirth and death. Her most popular forms are:
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Green Tara
Associated with peacefulness and enlightened activity, Green Tara is the most depicted and the central aspect of Tara from which the 21 Taras emanate. Known as “Tara Who Protects from the Eight Fears” (lions, elephants, fire, snakes, thieves, water, imprisonment, demons), she represents protection from misfortune.
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White Tara
Not always depicted as white but recognized by eyes on the palms of her hands, soles of her feet, and a third eye on her forehead symbolizing her attentiveness. The White Tara embodies compassion and is invoked for healing (physical, spiritual, and psychological) and the hope of longevity.
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Yellow Tara
Sometimes depicted with eight arms, hands holding jewels or a single hand holding a jewel believed to grant wishes. She symbolizes prosperity, physical comfort, and wealth and is always either a shade of yellow or gold. She is invoked for financial gain but also for the granting of wishes having to do with the welfare of one’s family, friends, and oneself.
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Blue Tara
The wrathful aspect of the goddess, often depicted with many arms like the Hindu goddess Kali for whom she is sometimes mistaken. Blue Tara is the personification of righteous anger that destroys painful illusions and awakens one to spiritual truths. She is invoked for good fortune in any enterprise, protection, and spiritual progress.
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Black Tara
Associated with personal spiritual power, she is depicted with an open mouth and wrathful expression as though yelling, seated on a sun disc sometimes alive with flames, holding a black urn containing the essential forces necessary to overcome negative energies and destructive forces, whether internal or external. She is invoked to clear obstacles one has created or those placed in one’s path by others or circumstances.
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Red Tara
Sometimes depicted with eight arms, each hand holding a different object associated with warning against and protection from danger. She is associated with the attraction of positive energies, spiritual focus, and psychological/spiritual victory. She is often invoked by those trying to break bad habits.
All of her forms are transformative in nature and, as noted, encourage transformation in adherents. Tara continues in this role after one’s death as she serves as a protector and a guide in the afterlife. In The Tibetan Book of the Dead, Tara is invoked for protection (Book I, Part II, 5th Day) and called on in the concluding Prayer for Guidance. In the prayer, she is invoked in her various forms and colors to assist the soul in finding peace.
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Tara also embodies many of the qualities of the feminine principle. She is known as the Mother of Mercy and Compassion. She is the source, the female aspect of the universe, which gives birth to warmth, compassion and relief from bad karma experienced by ordinary beings in cyclic existence. She engenders, nourishes, smiles at the vitality of creation, and has sympathy for all beings as a mother does for her children. She is an enchantress who teaches us how to wield a loving influence in the world.
As Green Tara, she offers protection from all the unfortunate circumstances one can encounter within the samsaric world. As White Tara, she expresses maternal compassion and offers healing to beings who are hurt, either mentally or psychically. As Red Tara, she teaches discriminating awareness about created phenomena, and how to turn raw desire into compassion and love. As Blue Tara, she expresses a ferocious, wrathful female energy whose invocation destroys all Dharmic obstacles that engender good luck and spiritual awakening.
Within Tibetan Buddhism, she has 21 major forms in all, each tied to a certain color and energy, and each offering a feminine attribute of ultimate benefit to the spiritual seeker who asks for her assistance.
Another quality of the feminine principle that Tara embodies is playfulness. She is frequently depicted as a young sixteen-year-old girlish woman. She often manifests in the lives of Buddhist/Hindu practitioners when they take themselves or the spiritual path too seriously. There are Tibetan tales in which she laughs at self-righteousness, stomps her feet, and plays pranks on those who lack reverence for the feminine. Author Thinley Norbu describes this as "playmind". Tara’s playfulness can help relieve rigidly serious minds gripped by dualistic distinctions. She takes delight in an open mind and a receptive heart. In this openness and receptivity, her blessings can naturally flow and support the seekers’ spiritual development.
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What can Tara teach us about environmentalism and regenerative culture? Tibetan Buddhist teacher and ecofeminist author Dido Dunlop invites us to see Green Tara as a role model to live in an ecofeminist way, and a patroness of activists.
For any chance of surviving the climate emergency, we need to build a regenerative way of life, based on the patterns of nature’s life-supporting ecosystems. It’s peaceful, cooperative, egalitarian, and in harmony with nature. Tara embodies this culture shift, and teaches us how to live interconnected with all creatures, how to live as a community. Tara’s life-affirming path teaches us not to withdraw from the world to find our spirituality, but to experience ‘ordinary’ life as full of magic and mystery. This is a woman’s way. We live our spiritual life around children, in our work in the world; in our relationships with people and nature.
The Dalai Lama has been calling women to come forward and step into leadership. He says women, because they are mothers, have deeper compassion and sensitivity to suffering, and are better geared to find peaceful ways to dialogue, rather than going to war to solve problems.
Tara comes to us from an ancient, unbroken, living tradition of practice. She originates from a time before patriarchy; she demonstrates all the features of ecofeminist culture. Her practice is part of the ancient tradition of tantra (different from the kind that specializes in sexual practice.) Tantra means a thread in woven cloth. It teaches us to live as part of the weave of the world. This is the ecofeminist way. Riane Eisler calls it the Partnership way. It’s still lived in many indigenous cultures all over the world.
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Love and compassion, Tara’s teachings and values, are the basis of our cooperative culture. Like Tara, we provide for all creatures in an interconnected world. We restore nature’s ecosystems. ‘Compassion’ usually means, compassion for suffering. In Buddhism there are four kinds of love. First, friendliness to all creatures: each is equally precious in Mother Nature’s ecosystems. Second is compassion for suffering. Third is delight in beauty and happiness. Fourth is equanimity: to stay in a state of love towards whatever arises.
One title of Green Tara is Khadiravani: of the forest. Perhaps she was originally an ancient nature deity. Her compassionate action extends to trees and all creatures, as well as humans. In this time of climate emergency, we need this.
Tara invites us to embody mothering values. This mothering approach, like Mother Nature’s, is at the heart of our regenerative culture. Caring, connecting, nurturing, helping children and everyone else, and nature, grow into our healthy potential. Tara’s green body of light, that arises out of emptiness, or spaciousness, directly teaches what it feels like to live in the embrace of the Great Mother, in union with her. When we’re a body of light, it’s easier to feel part of vast spacious love than in our solid flesh.
The heart Buddhist teaching is: ‘form is void, void is form.’ Often in Buddhism, void is called Great Mother, a state of primordial loving awareness. Western ecofeminists describe the Great Mother in just the same way as Buddhism: innate, immanent in all that appears.
The Great Mother strengthens us. The magic in nature is not just neutral; it’s a living force. We call her Mother Nature not just because she mothers creatures. She feels like the living vibrant energy in the body. This energy is our mother, she is a comfortable state of love.
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Here, you will find gentle and simple practices, prompts and rituals that will help you embody the energy and qualities of Green Tara.
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This is a simple visualization practice that will help you connect with your inner Tara, embody her energy and qualities, and cultivate a compassionate, merciful heart.
Visualize Tara in front of you. She is seated peacefully, radiating unconditional love, compassion and kindness. Picture a small moon disc at Tara’s heart. A green light emanates from her heart and touches you. The green light gradually envelops you, until you yourself become Green Tara.
Now, visualize yourself as Tara. You are Tara, the mother of all the Buddhas. You are here for the sake of all sentient beings. If you can’t see yourself as Tara, that’s okay. You can just say to yourself, ‘I am a Tara. There’s a Tara in me. In my heart, I am Tara.’
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As you visualize yourself as Tara, visualize a moon disc at your heart. Imagine green light shining from the space of your heart. The light goes up to your crown, down to the bottom of your feet, all over your body, everywhere. Your entire body is filled with green light, the divine light, the blessing of Tara. Imagine your entire body is purified and healed, filled with compassion and tenderness.
Now, you can extend the healing practice to others. Visualize the green light emanating from your heart. The light goes out to all sentient beings, especially someone that you know is suffering and going through a difficult time, physically or mentally. Imagine this light giving peace, comfort, support, encouragement to all beings it touches. Imagine they feel very calm and peaceful, very nourished spiritually in their hearts.
Practice by H.E. Zasep Rinpoche
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Although Tara is a female bodhisattva, her energy can be present in sentient beings regardless of gender. What people in your life help you feel supported, understood, and cared for? Perhaps there are friends or other family members, or maybe you are working with a therapist or another kind of healing practitioner. You may have more Taras around you than you realize. Maybe you’ve even had brief encounters in which you’ve been the recipient of random acts of kindness from strangers that were imbued with that gentle compassion. By bringing conscious awareness to those relationships and moments by remembering them and reflecting on them, you imprint that nurturing love more deeply in your mindstream. If you don’t have enough Tara energy in your life, consider working with a therapist to intentionally cultivate more supportive relationships.
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Whether you try out these reflections in meditation or in your daily life, approach them with a spirit of openness, kindness, and concern, and you will subtly begin to embody Tara. As your capacity to treat yourself with gentleness and understanding grows, you may also find yourself offering that kindness to others more and more. In this way, you can move steadily, step by step, toward the ultimate spiritual realization of Tara: to become like her for the benefit of all sentient beings. What starts with self-transformation of personal trauma can end with the very purpose of the Buddhist path—developing the wisdom and compassion to care for everyone, without exception.
Practice by Mindy Newman on Tricycle
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Consider shifting your perspective from how others show up for you, to how you can show up for others. Reflect on the relationships in your life—have you tended to them with care? Seek out ways to water the people around you in the best way for their growth. Soon enough you’ll find yourself surrounded by a blooming garden.
Practice by modernmind
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Listen to this short guided forgiveness meditation by Buddhist meditation leader and psychotherapist Tara Brach, an excerpt from her talk “A Forgiving Heart”, which includes a poem from Rumi at the end.
Forgiving means not pushing anyone, or any part of our own being, out of our heart. As we bring a full, compassionate presence to the wounds that we’ve been protecting, we release the armoring of hatred and blame that has been imprisoning our heart.
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Tara emphasizes that forgiveness is a gradual, emotional process; not something the mind takes on alone. The first step is to bring a compassionate attention to our own heart. Once we have held ourselves with kindness, it is possible to widen the circle of compassion to include others. “You can’t will forgiveness, all you can do is be willing,” Tara counsels, “Once you have the intention, everything else follows. Forgiveness is a challenging and courageous life practice that frees us to love without holding back.”
Practice by Tara Brach
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Listen to this 15-minute guided loving kindness meditation. Compassion meditation involves silently repeating certain phrases that express the intention to move from judgment to caring, from isolation to connection, from indifference to understanding. The practice involves bringing to mind different people (including yourself), and sending them loving-kindness and peace. You don't have to force a particular feeling or get rid of unpleasant or undesirable reactions; the power of the practice is in the wholehearted gathering of attention and energy, and concentrating on each phrase.
Notice how this practice makes you feel. What happened to your heart? Did you feel warmth, openness and tenderness? Did you have a wish to take away the other’s suffering? How does your heart feel different when you envision your own or a loved one’s suffering, a stranger’s, or a difficult person’s? Bask in the joy of this open-hearted wish to ease the suffering of all people and beings, and how this attempt brings joy, happiness, and compassion in your heart at this very moment.
Practice by Penny McGahey on Insight Timer
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Practice until you see yourself in the cruelest person on Earth, in the child starving, in the political prisoner.
Continue practicing until you recognize yourself in everyone in the supermarket, on the street corner, in a concentration camp, on a leaf, in a dewdrop. Meditate until you see yourself in a speck of dust in a distant galaxy. See and listen with the whole of your being.
If you are fully present, the rain of Dharma will water the deepest seeds in your consciousness, and tomorrow, while you are washing the dishes or looking at the blue sky, that seed will spring forth, and love and understanding will appear as a beautiful flower.
Spiritual practice by Thich Nhat Hanh
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Ground and center. Take a deep breath. Feel the blood flowing through the rivers of your veins, the liquid tides within each cell of your body. You are fluid, one drop congealed out of the primal ocean that is the womb of the Great Mother. Find the calm pools of tranquility within you, the rivers of feeling, the tides of power. Sink deep into the well of the inner mind, below consciousness.
Meditation from The Spiral Dance, by Starhawk
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Even in the midst of suffering, it is possible to bring your awareness to the good qualities within yourself and allow them to manifest in your consciousness. Practice mindful breathing to remind yourself of your Buddha nature, of the great compassion and understanding in you. Follow this simple meditation below, aligning with the patterns of your breath:
1. Breathing in, I am aware that I am breathing in. Breathing out, I am aware that I am breathing out.
2. Breathing in, I am in touch with the energy of mindfulness in every cell of my body. Breathing out, I feel nourished by the energy of mindfulness in me.
3. Breathing in, I am in touch with the energy of solidity in every cell of my body. Breathing out, I feel nourished by the energy of solidity in me.
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4. Breathing in, I am in touch with the energy of wisdom in every cell of my body. Breathing out, I feel nourished by the energy of wisdom in me.
5. Breathing in, I am in touch with the energy of compassion in every cell of my body. Breathing out, I feel nourished by the energy of compassion in me.
6. Breathing in, I am in touch with the energy of peace in every cell of my body. Breathing out, I feel nourished by the energy of peace in me.
7. Breathing in, I am in touch with the energy of freedom in every cell of my body. Breathing out, I feel nourished by the energy of freedom in me.
8. Breathing in, I am in touch with the energy of awakening in every cell of my body. Breathing out, I feel nourished by the energy of awakening in me.
Spiritual practice by Thich Nhat Hanh in Creating True Peace
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Dive deeper into the world of Tara, her practices, and the wisdom of Buddhism, with these resources including books and articles.
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✎ Book
‘Tara: The Liberating Power of the Female Buddha’
by Rachael Wooten Ph.D. -
✎ Book
‘How to Free Your Mind: The Practice of Tara the Liberator’
by Thubten Chodron -
✎ Book
‘The Tibetan Book of the Dead’
by Graham Coleman & Thupten Jinpa (Ed.) -
✴ Research Paper
‘Tara and Tibetan Buddhism: The Emergence of the Feminine Divine’
by Allison Mull -
✦ Article
‘Tara: A Powerful Feminine Force in the Buddhist Pantheon’
by Meher McArthur -
✎ Book
‘Skillful Grace: Tara Practice for Our Times’
by Tulku Urgyen Rinpoche, Chokgyur Lingpa & Tulku Adeu Rinpoche -
✎ Book
‘The Princeton Dictionary of Buddhism’
by Robert E. Buswell Jr. & Donald S. Lopez Jr. -
✎ Book
‘Tara The Feminine Divine’
by Bokar Rinpoche -
✎ Book
‘True Love: A Practice for Awakening the Heart’
by Thich Nhat Hanh -
✎ Book
‘Buddhist Magic: Divination, Healing, and Enchantment through the Ages’
by Sam van Schaik -
✎ Book
‘The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation’
by Thich Nhat Hanh -
✦ Article
‘Tara Principle: Wisdom, Compassion and Activity, the “practical” Karma Mother active in our daily, real-world lives’
by Buddha Weekly -
✎ Book
‘In the Buddha's Words: An Anthology of Discourses from the Pali Canon’
by Bhikkhu Bodhi -
✦ Article
‘Green Tara, The Ecofeminist Goddess, Shows Us How To Embody Regenerative Culture’
by Dido Dunlop -
✎ Book
‘The Cult of Tara: Magic and Ritual in Tibet’
by Stephan Beyer -
✎ Book
‘The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology’
by Jack Kornfield -
✦ Article
‘Tara’s “Play Mind” and Her eight great laughters’
by Buddha Weekly -
✦ Article
‘A new book on Tara explores a portal to the divine in a female form’
by Yonat Shimron -
✦ Article
‘Tara, the First Feminist’
by Lama Tsultrim Allione