In Vajrayana, women are held to be the essence of wisdom and numerousfemale manifestations of different energies are known as dakinis. These da-kinis played a key role in the life of many of the great masters of thepast.
"The body is the basis of the accomplishment of wisdom. And thegross bodies of men and women are equally suited. But if a woman hasstrong aspiration, she has higher potential."
(page 86, Dowman, K., Sky Dancer; The secret life and songs of the Lady Yeshe Tsogyal, Routledge &Kegan Paul,1984) This verse is quoted by Guru Padmasambhava. NamkhaiNorbu Rinpoche explains that women have a natural affinity for working with energy and visional and Garab Dorje, the founder of the Dzogchenteachings, went so far as to say that the body of light or rainbow body  would be women.

Recognizing the body as the root of one's attachment to self, Krodikali formu-lated 'The Quintessential Accomplishment in Accordance with the Lineage of the Vajra Essence' to be a practice that would destroy this fundamental at-tachment and simultaneously develop compassion for all beings. On the sur-face, Krodikali seems to be an offering of only the body. Nevertheless, duringthe visualization the body has been identified with the universe, and conse-quently the offering means the offering of all things desirable. Thus, it is not just aiming at reduction of attachment to body but also of all attachment.Krodikali practice could be characterized as a practice which frees one;outwardly from attachments to the body inwardly to sensual objectssecretly to all desires and enjoymentsand most secretly to self-centerednessIn the practice of 'The Quintessential Accomplishment in Accordance with theLineage of the Vajra Essence', from pure vision, there is the laughter of Troma which overcomes and suppresses through splendor. The natural display of primordial wisdom, as the magical manifestation of boundless dakinis, shat-ters the gods and demons of duality within the uncontrived fundamental na-ture of the nonexistent self.

The Buddha dakini, the mother of the central direction, through the fearlessconduct of the primordial wisdom of the space of phenomena, gathers andovercomes the gods and demons of delusion. Having been overcome, they aresuppressed by splendor.The Vajra dakini, the mother of the east, through the fearless conduct of mir-ror-like primordial wisdom, overcomes the gods and demons of aggression.Having been overcome, they are suppressed by splendor.The Ratna dakini, the mother of the south, through the fearless conduct of theprimordial wisdom of the nature of equality, overcomes the gods and demonsof pride. Having been overcome, they are suppressed by splendor.The Padma dakini, the mother of the west, through the fearless conduct of discerning primordial wisdom, overcomes the gods and demons of desire.Having been overcome, they are suppressed by splendor.The Karma dakini, the mother of the north, through the fearless conduct of the primordial wisdom of accomplished activity, overcomes the gods and de-mons of jealousy. Having been overcome, they are suppressed by splendor.By the truth of refuge in the Triple Gems, the compassionate love of the daki-nis of the three enlightened embodiments and the blessing of the five greatmothers, the ruling male demonic forces are overcome, the demoness femaleforces are overcome, the earth lords and subterranean demonic forces areovercome and the demonic forces of the place and body are overcome. All arecompletely suppressed by splendor.

The central practice of this Trogma Nagmo is to cut away the false concept of ego by offering one's own body to the divine and the demons. This practicecan help one to reduce one's karmic debt, thus eliminating innumerable ob-stacles in worldly life. It would also improve one's state of mind by generat-ing the understanding of emptiness, thus developing that profound wisdom

A "cutting" practice of a different lineage is described in Chod
CuttingThrough the Ego by Yangthang Rinpoche who said, at the Vajrayana Founda-tion Hawaii in 1991:In
chod, the principal meditational deity is Yeshay Tsogyal or Troma Nak-mo, the Black Dakini as the female wisdom energy is involved in this prac-tice. In some texts, the dakini is red or black, or at first red and then black;sometimes she holds the curved blade in her right hand; sometimes the dama-ru in her right hand and a thigh bone in her left; sometimes she is holding acurved blade in her right hand and a skull in her left. As a dakini, she is the expression of divine wisdom; when she appears in redshe is more peaceful and [when] she appears in black, more wrathful.However the wrathfulness is the intensity of her compassion and isn't anger.She is the mother or source of all buddhas called Prajnaparamita, or Tran-scendental Wisdom

Black Dakini

The Dark Face of the Void

I am the black dakini, goddess of the Void

I am the night sky empty of starsthe lake without reflections

When I take on human form, I am wrathful in appearance

With skin and hair that is blue-black

And jewelry that is of jet and ebony

In a sky of deep sapphire blue

I sit on a lotus with petals of gold,and a center of black velvet

When I have two hands, I hold the vajra and bell

When I have four hands, I also hold the noose and the goad

In my six armed form, I add the axe and the mala.My true form is in the depths of space,The vast reaches of silence

But with the sound of HUM I emerge,in the form of a spinning black vajra edged in gold

Around me are HUMS like beads on a string

Spinning, exploding, shooting blue pearls of lightin every direction.I am called by many names.

As Nairatmya, I am the dark face of the Void

the waves upon the lightless ocean

I am the crow-headed goddess, flying high

my feathers in black, green, blue, and purple

I am the black goddess of deathholding the world in my arms

as I return to the deep waters

I am the mother who brings forth children from dark nothingness who watches their lives and their deaths.

I am a wrathful emanation of Vajra Dakini,she of rainbow crystal

Yet I am also her origin out of the dark void.I dance with my bhairavato the drumbeats of the heart of the universe

And from our dance come millions of whirling comets

Who form the guardians of the vajra worlds When the dance is stopped, the comets return

And the universe is re-absorbed into our footsteps

I create from the void and call things back to return

I tear apart form and attachment

My nails tear bonds to ribbons which dance in the winds of prana

Those are my prayer-flags, and the banners of my warriors

They scatter the shreds of karma before the winds of the Void

To create the dances of the worldsI may be of help to the aspirant, but I am dangerous

For I will take away all he possesses

If he gives them up gladly, we will dance together in their ashes

But if he clings to themHe will lose his mind and his heart.

I seek only beings ready for full liberation

Leave all behind and we will find beauty In the emptiness that remains.

More about Throma Chod

D. L. in an effort to clarify the distinction between Tara and Troma, post-ed the following from notes (March 1987) on a teaching by Ven. YesheDorje Rinpoche, in preparation for the empowerment for Troma Ngondro by H. H. Dudjom Lingpa:Troma is inseparable from the lama as Dharmakaya: Kuntuzang-mo (Prajnaparamita), Samboghakaya: Dorje Palmo (Vajravarahi), Nirmana-kaya: Troma (Vajra Khrodikali). The essence of Troma Nagmo is YesheTsogyal. Troma Nagmo means black wrathful lady, she shows the powerfulnature of Yeshe Tsogyal and Khandro Tuk Tik, the heart essence of the dakini.Here's a description printed in a flyer from Chagdud Tulku Rinpoche's sanghagiven out freely as an excerpt from a talk on Troma and Chod given by him inLos Angeles April 9, 1986, so I feel comfortable sharing it openly, since it wasoriginally given out openly:"Troma, the Black Vajra Mother is the true heart essence of Guru Padma-sambhava. It is also the method of many of the great siddhas from the forefa-thers Sarahaba until it was revealed by the very noble siddha and terton, Dud- jom Lingpa, who is the previous incarnation of H.H. Dudjom Ronpoche.Chod by definition is "to cut through". The essence of chod is the prajnaparami-ta: the pervasive permanent unalterable absolute nature of emptiness. Empti-ness is not nothingness, it is the full resplendent quality of subtle appearanceand is called unstoppable clarity: the inner capacity of the nature of emptiness.It arises as the display of the five Dhayana Buddhas' consorts. Emptiness is in-separable from its resplendent capacity for manifesting beneficial appearances,the Five Wrathful mothers, Troma, also known as Vajra Khrodikali.

What must be understood about the cutting Chod, is what is to be cut and how it is that we cut it. The answer to what must be cut is the root of samsara. Sam-sara is the cycles of endless suffering of forever becoming: we must look at whatcauses that and that cause must be cut.For us, non-realization of our absolute nature is not because we once realizedour nature and then forgot it. It isn't that we had it and then lost it. The essen-tial primary nature of absolute purity is innate in our being. Non-actualizedpurity is ignorance and so ignorance must be cut. It must be destroyed. Itmust be liberated.Next to ignorance of Nature, the poison of desire must be cut. We have basicself-centered recognitions which function as our "I" or "me" or any manner of self-perceptions. Beyond this comes the recognition of everything which isn't"me", generally named "other". Through this process of "I" and everything elsethat is not "I" a dualistic mode begins to function between the two. From thisdualism arises the judgment of "it's so pretty" and the subtle attachment of "yes, I like it" which gives way to the gross attachment of "I need it" whichis where suffering begins. If we need it and we can't get it, then we suffer: if weneed it and we get it and we find out that we didn't want it, then we also suffer.If we need it and we get it and it fades away and dissolves into nothingness asall temporary things will, we suffer...Desire is also a stepping stone to hatred which is aversion or the other side of desire. Because I want something, then I have some vested interest in thatparticular phenomena happening: something comes along such as rain, forexample, and blocks the fulfillment and "I don't like that." It's because I hadsome invested interest in what I wanted that aversion developed. Whateverprevents me from getting what I want results in this same aversion and so wefind that at the forefront of aversion is desire.From the poisons of ignorance, desire, and aversion the mind further compli-cates its delusion with a very beguiling pride of its own confusion and fromthis arises jealousy. These complete the full array of the poisons of the mind.In Chod, there is always what are called the four demons or the four maras which are the four obstructing influences.The first obstruction is the personal defilements of mind: the defilements arethe five poisons: ignorance, desire, aversion, pride and jealousy. The seconddemonic influence is the obstruction of false contentment which is somewhatlike pride. One takes for granted good situations thinking that they will go onforever: this is a very big obstacle because it wastes opportunities. The thirddemonic influence that obstructs the realization of enlightenment is based onself-holding and other-holding. The mind zig zags back and forth from "I likethis" and "I don't like that" "this is pretty, that is not" "I need this" "I don'tneed that". Our mind enticed by the appearance of objects goes to the objectand becomes dynamically involved there, totally seduced by samsaric appear-ances. The fourth obstruction is the root of the other three obstructions, theself-centeredness of one's "I".The method to cut through these demonic influences is called Chod. One'spure motivation is the blade that cuts though the faults of self-centeredness.Chod is the practice of generosity with one's most valuable possession, the body. There is nothing we value more, so this is what we use as our gift. Our mind is deathless, our body is not, so we transfer our mind out of our body andpure mind stands complete in space. The body, like a shell, is an empty re-main. Through mantra and visualization, the practitioner transforms the body into a vast and wholesome offering of whatever would be satisfying. Theoffering is not just substance, but it is also wisdom nectar which fills the vast-ness of space. This is then offered to all of the Buddhas and Bodhisattvas, to any and all wisdom beings beyond the limit of our understanding. Further it is of-fered to every sentient being whoever they are, wherever they are. Whatevertheir particular need is completely is met by this offering and they're completely satisfied and fulfilled immediately and ultimately.This trains the mind to cut through attachment. By this practice, one accom-plishes both the accumulation of merit through generosity andthe accumulation of wisdom through understanding the basis of non-reality of our physical form. One understands the nature of emptiness that pervades all beings and this accumulates wisdom. Enlightenment is produced by the twoaccumulations of merit and wisdom, so this is a path capable of rendering fullrealization of enlightenment."