è[I yoin tN]

The Yoni Tantra

translated by
Michael Magee

WORLDWIDE TANTRA PROJECT

2007
This translation and the illustrations included are protected by international copyright.
All rights reserved.

email address: mike.magee@btinternet.com

 Introduction
This translation of the Yoni Tantra is a revised version of the
edition published in 1980, and is specifically published for the
Worldwide Tantra Series.
Many Western commentators have alleged that the
‘‘secret sËdhana’’ was veiled by a twilight language, but the
Yoni Tantra explodes this myth. Kaulas were the
unlikeliest folk to mince words and the consumption of the
yoni tattva----a mixture of menses and semen----is here
described in the clearest of terms.
Whilst ritual sexual intercourse is often alluded to in
Kaula and ÉrÌ tantras, there are only a few of these in
which yoni tattva is mentioned. Yoni Tantra could be
described as a eulogy of the yoni and the yoni tattva.
As long ago as 1913, some details relating to this matter
were published in Arthur Avalon’s Hymn to Kali (Luzac,
1913). The matter was obviously held to be highly sensitive and
parts of a commentary relating to consumption of the yoni
tattva are left untranslated.
The first English reference to the consumption of menses
and semen seems to be in the Indian magazine Values,
Vol XIX No 5. In an article entitled The Occult World of
a Tantrik Guru, by a representative of the Uttara Kaula
sampradaya, this matter is discussed clearly and unequivo-
cally.
Other English books have been discovered relating to
this subject. The first is Elizabeth Sharpe’s Secrets of the
Kaula Circle (Luzac 1936), a factional account, which,
while not spelling out the dark details, nevertheless
showers hints and tips on the reader.
Kenneth Grant, in his Aleister Crowley and the Hidden
God (Muller Ltd) refers to the process in oblique and
2 The Yoni Tantra

mysterious ways, relating the process to Aleister Crowley’s

membership of the masonic group Ordo Templi Orientis.
Crowley, in his Confessions (Cape, 1968) alludes to this
matter, saying: ‘‘The OTO is in possession of one supreme
secret.’’
From Crowley’s diaries, it is evident that the secret he
refers to is the consumption of the yoni tattva. The German
founders of the Ordo Templi Orientis claimed to have
Indian or tantrik gurus, but it is impossible to prove this
link.
It is, however, not impossible that the works of Sir John
Woodroffe (Arthur Avalon) were the main inspiration of
Crowley’s ‘‘supreme secret’’. It is certainly quite extraor-
dinary that Crowley never mentions the books of John
Woodroffe, although it is certain he must have known of
them.
The earliest reference to yoni tattva in Kaula tantra
seems to be in the Kaulajnananirnaya of Matsyendranath
(Prachya Prakashan, Benares, 1986):----
‘‘In Kaula Agama, the five pure and eternal substances are
ash, wife’s nectar, semen, menstrual blood and ghee mixed
together…In occasional rites and in acts of Kama Siddhi,
the great discharge is without doubt and most certainly
what one should do in Kaula Agama.…One should
always consume the physical blood and semen. Dearest
One, this is the oblation of the Yoginis and the Siddhas’’.
(KJN, Patala 8)
‘‘A brahmin goes to heaven by endless washing of the
feet and mouth, whereas a person repeatedly making a
forehead mark of Kunda, Gola or Udbhava menses destroys
various ailments such as leprosy and smallpox and is free
from all disease in the same way that a serpent sloughs its
skin.’’ (ibid, Patala 8)
 A Tantra of the Left Current 3

‘‘Blood is the female (Vama) elixir. Mixed with wine

and semen, it is the Absolute.’’ (ibid, Patala 18)
Other Kaula tantras deal with the subject of menstrual
blood in very plain terms. Matrikabheda Tantra (Sothis
Weirdglow 1983) describes the different types:----
‘‘ÉrÌ Éankara said: The firs menses appearing in a
woman who has lost her virginity is Svayambhu blood. In
a maiden born of a married woman and begotten by another
man, that which arises is Kunda menses, the substance
causing the granting of any desire. DeveÚÌ, a maiden
begotten by a widow gives rise to Gola menses, which
subdues gods. The menses arising in the first period after
a virgin becomes a married woman is the all bewildering
Svapushpa.’’ (MT, Patala 8)
The very first chapter of the MT mentions a substance
called sambal, described in the commentary as a woman’s
menstrual discharge. This substance allows the tantrik
adept to perform various sorts of alchemical operations.
Vajrayana is a cult of Tibetan lamaism. In the
Candamaharosana Tantra (Harvard Oriental Series, 1976), the
Lord Chandamaharoshana says:----
‘‘Optionally, the yogin may secrete or not secrete, having
his mind solely on pleasure. If he does, he should lick the
Lotus, on his knees. And he should eat with his tongue
the white and red of the Lotus. And he should inhale it
through a pipe in the nose, to increase his power.’’ (CT,
6, 150)
Many points of contact exist between the texts of the
Vajrayana and Indian Kaula cults. Matsyendranath, author of
the KJN, is also, according to some accounts, the founder of
both Vajrayana and Kaula traditions. He is also the human
progenitor of the NËtha traditions.
4 The Yoni Tantra

The Kaulavali Nirnaya (Agamanusandhana Samiti,

Calcutta nd), edited by Sir John Woodroffe, is a digest of
other Kaula tantras. Summarising chapter 18, Sir John
paraphrases the tantra:----
‘‘…there are people who regard semen and menstrual
fluid with disgust, but they forget that the body by which
they hope to attain Liberation is composed of these two
forms of matter, that the marrow, bone and tendons have
come from the father and the skin, flesh and blood from the
mother. It further says that there is no reason for man’s disgust
for excreta or urine, for these are nothing but food or drink
which has undergone some change and contains living
creatures and the Brahman substance is not absent
therefrom…All things are pure. It is one’s mentality which is
evil.’’ (KN, introduction, pp19-20)

Svecchachara
This Sanskrit word means a spiritual state in which an
individual may act according to her or his own will. As
she or he is Éiva incarnate, there can be no morality, but
only freedom from the rules of the pasu or herd-person
who is fettered by the mind:----
Bhairava said: Listen, VÌra CËmuÙdË, to the charac-
teristics of vessels and the way of acting. One may be like
a child, a madman, a king, like one in a swoon, like an
independent spirit, like a Lord Hero, a Gandharva, a naked
person, a Tridandin or like one teaching knowledge for
gain. The way to be is to act however one wills.’’ (KJN,
Patala 8)
The Yoni Tantra advocates Svecchachara in Patala 7,
stating that the ordinary rules for worship are suspended for
one following Mahachina practice. This ‘‘Mahachina’’ is
often encountered in tantrik texts----it seems to refer to
 A Tantra of the Left Current 5

the regions bordering Tibet and China. A person following this

path is free of all distinctions, as she or he is one with Éiva
and Éakti, acting according to will.
Svecchachara is the way of the Avadhuta, a spiritual
person beyond any qualifications or distinctions. The type
and symbol of the Avadhuta is the guru figure of India,
Shri Dattatreya. The Avadhuta is always in a blissful state, one
with the Absolute. According to Sir John Woodroffe in his
introduction to the KN:----
‘‘It is very difficult for anyone to know his true nature.
When alone he is like one mad, dumb or paralysed and
when in the society of men he sometimes behaves like a
good man, sometimes like a wicked one, and on occasions he
behaves like a demon. But the Yogi is always pure
whatever he may do and by his touch everything becomes
pure.’’ (introduction, p22)
These descriptions echo the mala or chain mantra of
Dattatreya, in which he is described as ‘‘Madman, Child,
Devil’’. In the Avadhuta Upanishad (Sannyasa Upan-
ishads, Adyar 1978), Dattatreya is questioned by Samk-
riti:----
‘‘Venerable Lord, who is an Avadhuta? What is his
condition? What is his characteristic? What is his worldly
existence? (Dattatreya then replies) The Avadhuta is so
called as he has discarded worldly ties, and he is the essence of
the sentence ’Thou art That’…His worldly existence
consists in moving about freely, with or without clothes. For
them there is nothing righteous or unrighteous, nothing holy or
unholy.’’ (pp 1-3)
‘‘For him there is no such thing as sin or virtue. The
ethical system of sin and virtue is to protect the minds of the
worldly, since the mind is the measure of all things and all
things last only a moment.’’ (CT 8,60)
6 The Yoni Tantra

Again in the text of the NËtha Siddhas:----

"Bad smells and perfumes one should sense as equal.
Just as a lotus petal in water is without stain, so a Yogi is
unmarred by merit or sin. In one in whom this mental
disposition has blossomed there is no difference between
killing a Brahmin or the Ashvamedha sacrifice, nor is there any
difference between bathing in all the sacred waters or contact
with barbarians.’’ (KJN, Patala 8)

Reverence for Women

The Kaulas regarded female gurus very highly and there
were many examples of yoginis or female tantriks. In Yoni
Tantra Patala 7 we find:----
‘‘Women are divinity, women are life, women are truly
jewels.’’
This sentiment is echoed in many other tantras such as
Éakti Sangama Tantra, DevÌrahasya and elsewhere. A
woman is the goddess:----
‘‘Worship carefully a woman or a maiden as she is Éakti,
sheltered by the Kulas. One should never speak harshly to
maidens or women.’’ (KJN, Patala 23)
‘‘In Kaula every woman is thought of as a manifestation
of the Goddess. No man may raise his hand, strike or
threaten a woman. When she is naked, men must kneel
and worship her as the Goddess. She has equal rights with
men on all levels.’’ (Occult World of a Tantrik Guru,
Values Vol.IX)
In both Kulachudamani Tantra and the Brihad Nila
Tantra, the Kaula is instructed to recite a mantra inwardly
whenever he sees a woman.
‘‘Women are heaven; women are dharma; and women
are the highest penance. Women are Buddha; women are
 A Tantra of the Left Current 7

the Sangha; and women are the perfection of Wisdom.’’

(CT 8,30)

KËmarÍpa
The Yoni Tantra hails from Cooch Bihar (Kocha), but
many of the Kaula Tantras originate from KËmarÍpa. In
Puranic legend, this is the place where the yoni of DevÌ
fell to earth after the Goddess’ body was sliced into 50
segments by the discus of ViÚÙu.
Matsyendranath----founder of Kaula and NËtha schools---
expounded the Kaula Shastra at KËmarÍpa. The famous
temple at Gauhati is celebrated. The KamarupÌ is hymned in
the Kalika Purana and in very many other Vama and Kaula
tantras.
‘‘It is said that female sadhvikas knowing yoga dwell at
KËmakhyË PÌtha. If one joins with one of these, one
obtains Yogini Siddhi.’’ (KJN, Patala 16)

The Ten MahËvidyËs

These are listed in the third patala of Yoni Tantra as KËlÌ,
TËrË, Sodasi, Chinnamastaka, Bhagalamukhi, Matangi,
Bhuvaneshvari, Mahalakshmi and associated with the
different parts of the yoni. This list of the Mahavidyas
differs from that in Todala Tantra (Sothis Weirdglow
1984).
Transliteration of Sanskrit terms in this work follow the
accepted international standard.
 First Patala
Seated on the peak of Mount Kailasha, the god of gods,
the guru of all creation, was questioned by DÍrgË-of-
theSmiling-Face, Naganandini.
Lord, 64 tantras have been created. Tell me, Ocean of
Compassion, about the chief of these.
MahËdeva said: Listen, dearest PËrvatÌ, to this great
secret. You have asked to hear this 10 million times.
Beauteous One, it is because of your feminine nature that
you continually ask me.
You should conceal this by every effort. PËrvatÌ, there
is mantra pÌtha, yantra pÌtha and yoni pÌtha. Amongst these,
the chief is certainly the yoni pÌtha, revealed to you from
affection.
Naganandini, listen closely! Hari, Hara and BrahmË---the
gods of creation, maintenance and destruction----all
originate in the yoni.
A person should not worship the yoni if he does not
have the Éakti mantra. This initiation and mantra is the
deliverer from hell.
I am MÎtyunjaya, beloved of your yoni. Surasundari, I
always worship DÍrgË in my heart lotus. This liberates the
mind from distinctions such as Divya and vÌra. O Lady
Goddess! worshipping in this manner, liberation is placed
within a person’s reach.
A yoni worshipper should prepare the Éakti mantra. He
gains wealth, poesy, wisdom and omniscience. He becomes the
four-faced BrahmË for one hundred million aeons.
What is the use of talking! To speak of this avails naught. If a
person worships with menstrual flowers, he also has power
over fate. Doing much pÍja in this way, he may become
liberated.
 A Tantra of the Left Current 9

The devotee should place a Éakti in a circle. She should be

wanton, beautiful, devoid of shame and disgust, charming by
nature, supremely alluring and beautiful. After giving her
vijaya, the devotee should worship her with utmost
devotion.
He should place her on his left, and should worship her
hair-adorned yoni. At the edges of the yoni, the devotee
should place sandal and beautiful blossoms. There, indrawing
the goddess, he should do jiva nyËsa using mantra, having
given her wine and drawing a half-moon using vermilion.
After smearing sandal on her forehead, the devotee
should caress her breasts.
After reciting the mantra for 108 times, while in her
arms, the devotee should caress the breasts, having
previously kissed her on the cheek. The mantra should be
recited 108 or 1008 times in the yoni circle.
After reciting the mighty mantra, he should recite the
hymn very devotedly.
At the time of worship, the guru should not be present. I
am the worshipper. If the guru is present, there is no fruit,
there is absolutely no doubt of it.
The worshipper, using great efforts, should make the
results of the pÍja over to the guru. After making three
offerings of hands full with flowers, he should bow again
to his own guru. The wise man should, by every means,
offer to his guru----putting the hands together in the sign
of obeisance.
After performing yoni pÍja using these methods, the
devotee attains whatever is desired----there is no doubt of it.
The fruit of doing pÍja to the great yoni, deliverer from the
ocean of misery, is life and enhanced vitality.
 Second Patala
DevÌ said: God of Gods, NËtha1 of all the cosmos, cause of
creation, maintenance and destruction, without you there is no
father, just as without me there is no mother. You have
spoken of the ultimate way of yoni pÍja through sexual
intercourse. Which types of yoni should be worshipped and
which bring good fortune?
The devotee should worship the mother’s yoni and have
intercourse with all yonis. He may have intercourse with
any woman between the ages of twelve and sixty.
He should worship the yoni daily, using the five tattvas. By
seeing the yoni, he gains the merit of bathing at ten
thousand tirthas.
The forehead mark should be made from yoni tattva,
and dress should be of the Kaula type. The type of material
used for sitting and the worship itself should be of the
Kula form.
Firstly, in intercourse, the purified worshipper should
draw the Éakti to himself by her hair and should place his
liÔga into her hand. The liÔga pÍja and the yoni pÍja should be
performed according to the injunctions. Beloved One, red
powder and sandal should be smeared on the liÔga.
The liÔga should be inserted into the yoni and there
should be vigorous intercourse. He who uses this method
attains the highest essence. A devotee should worship with the
yoni tattva, of the form of yoni, the deluder of the world,
at night when it is full moon, at a crossroads.
After going to a cremation ground, offering cooked fish,
milk, food and meat, he becomes like Kubera, the god of
wealth.
A yantra of yoni shape should be drawn on the ground
and the mantra recited. O DevÌ, after reading the kavaca,
 A Tantra of the Left Current 11

a person should recite the 1000 names. He becomes a son to

KËlikË and liberated. Offering meat in a deserted place and
repeating the mantra and the stotra, a man becomes a lord of
yoga.
Having seen the yoni full of menses, after bathing and
reciting the mantra 108 times, a person becomes a Éiva on
earth. One should recite the mantra after offering both
one’s own semen and the yoni flowers.
Cooked fish, egg, mouse flesh, buffalo flesh, human
flesh, wine, meat and ground cereal should be offered at
night.
Wherever this great place (of offering) is, therein plays the
great essence. One should be naked, with dishevelled hair,
sitting in the pratyalidha posture. At all times and
everywhere, the mantra should be recited when in the great
yoni. One should worship the essence of DevÌ, the Éakti in
the form of a Éakti. Doing thus, a man attains the four aims
of mankind----dharma, artha, kama and moksha.
SËdhakas, together at night, should offer using wine and
meat. By all means a sËdhaka should have intercourse in the
yoni, previously caressing the Éakti’s breasts.
If intercourse is performed in viparita mode, the Éakti
becomes the Goddess. The sËdhaka becomes instantly
regenerated and fully alive by using the water from
washing yoni and liÔga.
After worshipping the great yoni according to injunction,
one should make an offering. The water of the yoni is of
three types and one should offer it to the Éakti. MahËdevÌ,
after mixing the water with wine, a purified sËdhaka should
drink it.
The supreme woman will be pleased by offering her
clothes, perfumes and jewels. Whilst in the yoni, one
12 The Yoni Tantra

should worship the vidya, at night, according to the ritual

rule.
The best of sËdhakas should mix the effusion from yoni
and liÔga in water, sipping this amrita, he should nourish
himself with it.
 Third Patala
Great Lady, listen very attentively. This should be con-
cealed with every effort. Never reveal it! Revealing it
causes loss of siddhi, revealing it causes death. Revealing
it destroys mantra. Revealing it may cause one to be torn
to pieces.
The miraculous Yoni Tattva Tantra is the best of all
tantras. Because of love for you, this very hidden tantra is
revealed. The only evil in sexual intercourse is disgust for
blood and semen. He who mixes them with wine is
discriminating in worship.
How can one be wicked on account of the Éakti mantra?
Having worshipped the great yoni, the sËdhaka should do
pÍja with the flesh of goats, sheep, men, deer, mongoose,
buffalo, elephants, cows, jackals, lions, horses and
tortoises, in a devotional frame of mind.
What point is there of many words? The yoni which has
bled is suitable for worship. Do not worship a yoni which has
never bled. Worshipping a yoni which has never bled causes
loss of siddhi on every occasion.
What can be achieved by men without the five tattvas?
All is without result and one may fall into hell and be
baked in pots until the end of time.
The sin acquired in a myriad of births is instantly
destroyed if one should worship, offering into the yoni
aperture. Combining semen with menses or svayambhu
menses and taking this in the hand, carefully offer it into
the Yoni.
One becomes KËlikË’s son and renowned. DevÌ is at the
base of the yoni and Naganandini is in the yoni. KËlÌ and
TËrË are in the yoni cakra and Cchinnamastaka in the hair.
Bagalamukhi and Matangi are on the rim of the yoni.
14 The Yoni Tantra

Mahalakshmi, Shodashi and Bhuvaneshvari are within the

yoni. By worshipping the yoni one certainly worships
Éakti.
Worship giving bali of birds and other living creatures
and with blood. For the sËdhaka who says Aim Aim at the
time of worship, the yoni is fortunate and gives both
enjoyment and liberation. A yogin is not a bhogin and a
bhogin is not a yogin, but if one worships the yoni one is a
Kaula, a person who has both yoga and bhoga. All
worship is pointless without worship of the yoni, O DÍrgË.
Candali, Lady of Hosts, the foremost one, is the centre of
the yoni. By worshipping in this way, one becomes my equal,
most certainly.
What use are meditations, reciting mantras, giving gifts or
kula nectars? O DÍrgË, without yoni worship, all are
fruitless.
If one is incapable of giving that which should be offered in
my sËdhana, one may, instead, be exclusively devoted to
yoni pÍja. A sËdhaka should worship with jewels and
clothes. After worshipping the great yoni, then he should
enter the circle.
Prostrating himself like a stick on earth, he should then
display the yoni mudrË. DÍrgË becomes pleased with a
sËdhaka who is devoted to the yoni.
What point is there of many words? The yoni which has
bled is suitable for worship. Do not worship a yoni which has
never bled. Worshipping a yoni which has never bled causes
loss of siddhi on every occasion.
 Fourth Patala
All japa and the like is to be done according to the rules of
MahËcina. The nature of yoni worship is thus declared to
you, O DevÌ.
Although to be kept secret, it is revealed from love for
you. In the country of Kocha, near Yonigarta, on the west
bank of the Ganges is the renowned Madhavi. Going there,
one may gain the yoni darshana, O MËheÚvarÌ.
O DevÌ, there I became exclusively devoted to yoni
worship each night. Practising religious mendicancy, I
always go there.
There is no yoni on earth resembling the beautifully
rounded yoni of Madhavi and the firmness of her breasts.
Worshipping this causes Shivoham. Listen, PËrvatÌ!
KÎÛÙa, after worshipping RadhË’s yoni, became God KÎÛÙa. ÉrÌ
Rama Janaki Nath worshipped Sita’s yoni. Killing Ravana
and his clan, he then went to Ayodhya City and lived in a
beautiful palace there. ViÚÙu, BrahmË, the saints and I myself
all were born from a yoni.
What knowledge in the three worlds can match the
magnificence of the yoni tattva? DevÌ, without the five
tattvas of wine, meat, fish, grain and intercourse, all is
fruitless.
Veda is the highest of all things and better than Veda is
Vaishnava. Better than Vaishnava is Shaiva and better than
Shaiva is Dakshina. Greater than Dakshina is Vama and
better than Vama is Siddhanta. Higher than Siddhanta is the
Kaula who desires the yoni----like a sun shining in the sky
or a veritable Meru to a mustard seed.
The pre-eminence of the Kula is lauded in all tantras.
By the power of good fortune, one is a knower of Kula.
Giving appropriate foods, one should please and worship
16 The Yoni Tantra

by every means. The best of sËdhakas is exclusively

devoted to yoni pÍja.
One becomes siddha by using this revealed doctrine,
there is no doubt. While paÚus speak only of the sexual
intercourse of beasts, in the divya temperament there is
exclusive devotion to the doctrine of the yoni. One
becomes pure by making a forehead mark of yoni tattva.
In this text, feeding Kumaris and feeding Kulinas are the
two chief things. DÍrgË, there is no doubt of this.
Within a Éakta, outwardly a Éaiva, in gatherings a
VaiÚÙava----in various forms the Kaulas wander on earth. O
Nagandandini, within the family lineage of a thousand
generations, only a Kulina is pure.
Whoever washes the feet of a Kulina purifies home and
body. In whichever country a Kulina lusting after the yoni
is born----that place is worshipped by the gods BrahmË,
ViÚÙu and Éiva. Giving to a Kulina brings endless gifts in
return. Offering into the hands of a paÚu is fruitless in
every way.
It is impossible for me to speak of the greatness of the
Kulina! Whoever satisfies a Kulina is liberated by ten
millions Kulas. I bestow grace only through Kula Yoga,
this is without doubt. DevÌ, the state of being an Avadhuta is
the greatest of the four ashramas of humankind.
I achieved my status of MahËdeva by Kula Yoga and
through exclusive devotion to yoni worship. The demon
Tripura was obliterated in times past by your yoni’s grace.
The Pandavas succeeded in battle by worshipping Drau-
padi’s yoni.
In the absence of the yoni of a maiden or a beautiful
woman, worship the yoni of a sister or of a female pupil.
Worship the yoni daily, otherwise pronounce the mantra. Do
not perform useless pÍja without yoni pÍja.
 Fifth Patala
The mahËvidyË, mantra and preparation of the mantra do not
bestow siddhi without worship of the yoni. One should bow
thrice before the yoni with a flower, MËheÚvarÌ, else the pÍja
of a man is useless even in 1000 lifetimes.
Guru is clearly Éiva and his partner is the true form (of the
goddess). A Kaulika goes to hell if he has sexual
intercourse with her. The best sort of sËdhaka should have
intercourse with all other yonis. On whoever’s forehead is
placed the yoni tattva, there too are devas, demons, yakÛas
and the fourteen worlds.
If the twice-born Kulina should recite her mantra during the
shraddha, his ancestors dwelling in heaven bestow siddhi.
Intoxicated, they laud and hymn his praise.
If a sËdhaka should perform sËdhana in a woman’s yoni,
all born in her family become knowers of Kaula. A sËdhaka
should always meditate on the pure yoni. O MahËdevÌ, one
should always smear the yoni tattva on the body. If one
should place one’s liÔga next to her vagina and then
penetrate, one becomes liberated by ten million Kulas and
gains all results.
In the mutual friction of the liÔga and yoni is great
sËdhana. The greatest thing in mantra recitation and
sËdhana is the outflow of semen and vaginal emission.
The powerful sËdhaka, following the rule, should offer
the augmented substance to the yoni region after mixing the
semen and yoni tattva together.
From Her lotus feet, (grace) showers down. At the time of
sËdhana, abandon any other method.
The wise man, following the rules of KaulaÚastra, should
caress that yoni. If one should do pÍja of a mother’s yoni, one
should prepare it. After worshipping according to rule,
18 The Yoni Tantra

one should not have intercourse. One should only couple

with the yoni that bleeds.
Dearest, if by good fortune one is partner to a Brahmin
girl, one should worship her yoni tattva. Otherwise,
worship other yonis.
In paÚu initiation without five tattvas, all is fruitless.
Resort to a Kulaguru initiating into Éakti by every effort.
If a sËdhaka should consume (yoni tattva) whilst only
paÚu initiated, his initiation and his methods cause black
magic. Therefore, by every effort, resort to a Kulina Guru. If
desiring to do pÍja, resort to a Kulina Guru. Only then does
a yoni bestow grace----like Sita’s vagina for
Ramachandra and your yoni for me.
If one should worship a hair-adorned yoni, one becomes
like a king. All acts become fruitful, no doubt of it.
One becomes very wealthy if marking oneself with a
forehead mark of yoni flowers. DevÌ, smeared with red,
one dwells in DÍrgË’s paradise.
PËrvatÌ said: Ocean of Compassion, by what method
should the yoni, which is the essence of the cosmos, to be
worshipped? If you or a sËdhaka should worship a yoni,
how does it bestow grace? Speak of this to me! I want to
hear all of this because of my great curiosity.
MahËdeva said: A sËdhaka wishing to worship a yoni,
which is the form of the cosmos, should cause an erection
and insert it into that thing which is Éakti Herself.
The vagina is MahËmËyË and the penis is SadaÚiva.
Worshipping them, one becomes liberated while still alive,
there is no doubt of it. One should offer bali, flowers and so
forth. If incapable of this, worship with wine, O DÍrgË.
One should do prËÙËyËma and my six limbed pÍja in the
yoni region. After reciting the mantra 100 times at the
 A Tantra of the Left Current 19

base of the yoni, one should rub the liÔga and the yoni
together.
I have thereby declared the manner of proceeding for all
sËdhakas. DeveÚÌ, never reveal this tantra! Do not give it to
the disciple of another or to the undevoted. MahËdevÌ, the
Yoni Tantra is revealed from love for you.
 Sixth Patala
If a person should gaze at a yoni while ritually bathing, his
life becomes fruitful. There is no doubt of this. One should
look at one’s partner’s yoni, at another woman’s yoni, the
yoni of a maiden----in the absence of a maiden’s yoni one
should gaze reverentially at the yoni of a pupil.
Never worship the yoni in front of pashus. Using the
yoni sËdhana method, one definitely becomes like ViÚÙu, of
this there is no doubt. Whosoever does this is praised by the
Suras and Asuras in heaven and the underworld. Only one
acting with vÌra SËdhana is liberated from sorrow.
This well-balanced sËdhana is revealed from love for
you. If a worshipper of the yoni tattva enters a dispute,
after conquering all enemies he becomes ultimately victo-
rious, DÍrgË. What is the point of bathing in the Ganges?
What need is there to resort to sacred places? There is
nothing equalling devotion to the yoni. Acting otherwise
is useless.
DeveÚÌ, even with my five mouths I am unable to speak of
the yoni’s greatness! Listen Naganandini, by grace of your
yoni I became MahËdeva!
Whichsoever sËdhaka should have intercourse in a
woman’s yoni becomes liberated from the great misery
which is the terrible Ocean of Samsara. What need of many
words in this matter? PËrvatÌ-SundarÌ, listen! There is
nothing praised in the world more worthy of praise than
the yoni tattva.
DevÌ, without it, how could it be possible for ViÚÙu or
Éiva to speak? How could I be capable of anything, O
Mother DÍrgË? How is it possible for me to describe your
great receptacle of riches?
 A Tantra of the Left Current 21

DevÌ said: MahËdeva, NËtha of the whole cosmos, cause

of creation, maintenance and destruction, you have spoken
of the acts relating to VÌrasËdhana. Deva, how can a person
be an unbeliever if he has heard this declared by you?
MahËdeva, share this sacred trust. Remove any doubts I
may have.
MahËdeva said: Listen, most beautiful PËrvatÌ
Naganandini! Listen very devotedly. Listen attentively to that
which should never be revealed, even at the risk of your
own life. DeveÚÌ, you should always conceal this as if it
were your own yoni.
The secret I reveal is true, true, there is no doubt of it.
Practising it, one never becomes immersed in the Ocean of
Life. The yoni is MahËmËyË herself, the liÔga is the form
of SadaÚiva. SundarÌ, offering should be with their effusion
and with wine and flesh.
SundarÌ, one should bring together the yoni and the liÔga and
worship the tattva. One should place oneself in this certain
thing and give everything to Éakti. One should satisfy
using the five tattvas in the shape of the vagina, which is
the whole universe. DeveÚÌ, if this is revealed, one commits
brahmicide.
DÍrgË, this sacred trust is known to be of very great
merit. This sacred trust bestows siddhi and liberation.
DeveÚÌ, not knowing this sacred trust, one certainly goes to
hell. Yoni sËdhana is the greatest of all sËdhana.
If one should worship the yoni after enjoying and
drinking, one is freed from the sins of ten million births,
which are instantly destroyed.
Liberation is achieved through enjoyment. Happiness is
gained through enjoyment. Therefore, by every effort, a
sËdhaka should become an enjoyer. The wise man should
always avoid blame, disgust or shame of the yoni. Unless
22 The Yoni Tantra

the yoni is worshipped using the Kulachara method, even

one hundred thousand sËdhanas are useless.
If one should lick the elixir at the edge of the yoni, evil
in one’s body or dwelling place is certainly destroyed.
What point is there to bathing in the Ganges or in other
tirthas? Dearest, in this matter relating to a powerful
sËdhaka always worshipping the vagina, what use is there
of many words?
Listen, O One-dear-to-me-as-life-itself, this sËdhana of
sËdhakas is the best of all methods. Unless one uses all
five tattvas and not just four, all is fruitless. Unless the
fifth is included, one is not a Éakta having both happiness and
liberation. Unless one uses the wine of Éakti, all
becomes fruitless.
The leftovers of both the Éakti and the vÌra should be
drunk. After doing thus, and always worshipping the
Mahayoni, having enjoyed and having drunk, one should eat
within the circle. One should take a tulsi rosary and recite
mantra in a Hari temple
After reciting mantra and various legends and lesser
stories, one should then recite the great stories of ÉrÌ Hari.
Hari is described as being the sum-total of all existence.
One should slay beasts in that place. (?)
This is the quintessential secret of sËdhana, by practising it
one becomes wealthy. PËrvatÌ, never perform this most
excellent sËdhana in front of paÚus.
If one should worship the yoni, bowing thrice with a
flower, all karmas are destroyed and nothing in the three
worlds becomes unattainable.
 Seventh Patala
MaheÚËni, now I will speak of the ultimate vÌra sËdhana.
Whichever sËdhaka knows this becomes liberated whilst
still living. The essence of the Divya is divinity, the chief
element in a vÌra is strong-mindedness.
Wherever a vÌra lives, that country is worshipped by the
gods. By seeing a vÌra, one gains the fruit of bathing in ten
million tirthas. Offering water into a vÌra’s hand, one
becomes liberated by a host of Kulas.
If one should please a vÌra, what is there which cannot be
attained in the three worlds? The time when VÌras recite
mantra is better than any other time.
The best sËdhakas should recite mantra within the yoni at
a place where there is a Éiva LiÔga, at the root of a bilva,
in the cremation ground, at an isolated spot or in a house.
The best of all food to use for worship is that filling the Éakti’s
womb. DevÌ, unless wine and flesh are used, one dies
swiftly.
Therefore, after eating and drinking, one should then
consume (yoni tattva). Of all food, this is the food which
should be worshipped fearlessly. MaheÚËni, sexual inter-
course in every kind of yoni is widely praised. One should
always smear a line of menstrual blood or sandal paste or
semen on the forehead. For VÌras, this is the core of true
bliss.
Now I speak of the sËdhana giving results above every
other kind of sËdhana. When bathing and so forth, for
purification, summons, recitation, pÍja, mental worship and
oblation any time is good. There is no such thing as an
inauspicious time. It makes no difference whether it be
night or day, the 14th day of the waning moon or the
twilight time. In the matter of robes, seat, place, house,
24 The Yoni Tantra

bodily contact and so forth, maintain internal purity. One

should not be dualistic here.
There are no rules relating to direction, time or place.
There are no restrictions on the best time for recitation of a
mantra, the time for worship or rules relating to bali.
One should never make distinctions relating to women
and should refrain from dualism in the sËdhana of women. A
sËdhaka should go to a woman and should touch and look
at her. After feeding her, one should recite the mantra and
consume the substance according to one’s desire. Thus are
declared the characteristics in acts of vÌra SËdhana
according to Svecchachara.
Women are divine, women are life, women are truly
jewels. Always have intercourse with a woman and
meditate, whether she be one’s own woman or not. That
which has been revealed to you is the whole essence hidden in
all tantra. The injunction relating to vÌra Siddhi has been
revealed from love for you.
At the time of consuming the substance, one should
firstly offer it to one’s Éakti. Otherwise, one may first cast
water into the vagina. The sËdhaka, going to a deserted
cremation ground, should have sexual intercourse with his
Éakti after enjoying food and reciting the mantra.
Parvati, now listen to the time when the semen-menses is
emitted. If one should worship the yoni tattva, making a
forehead mark with it, all defects and evils of a hundred
births are immediately destroyed.
A mantrin should recite in an old house, in a place where
ghosts abound or in a deserted place. At the risk of one’s life,
never reveal it to pashus! VÌra SËdhana is vain without wine
and useless without sexual union. DÍrgË, if a vÌra does not
use the five tattvas, he fails on this planet. For this reason,
after eating and drinking, the mantrin should
 A Tantra of the Left Current 25

recite the great mantra. Dearest Goddess, this VÌra SËdhana is

the best of all sËdhanas.
What point is there of 100,000 acts of Divya or vÌra
SËdhana? What point to 100 million recitations of mantra or
100 ritual preparations of the mantra? What use is there in
resorting to 100,000 tirthas? What point is there to gifts or self
mortification?
MaheÚËni, without vagina, all these are equally fruitless!
Employing Yoni PÍja, one attains a share of all sËdhana. By
yoni tattva oblation, the ancestors reside in paradise. One
should always caress a nubile yoni. If one should divert
oneself in the urgent dance after preparing the cavity of the
great yoni, then one is freed from all defects and stains of
all births by the hosts of Kulas.
If a devoted person of contemplative mind should
specifically worship the virgin yoni of a beautiful female
pupil with scent and flower, having enjoyed happiness here on
earth, afterwards he dwells in DevÌ Loka.
In the absence of scent and flower, one should do the
sËdhana with wine. DeveÚÌ, at the pÍja time he should do
ViÚÙu sËdhana, ViÚÙu nyËsa and then recite praise.
 Eighth Patala
The Kaulika NËtha, at the time of worship, knows (his
Éakti) to be Urvashi, who is woman kind in the three
worlds. Without sexual union there is never liberation,
whether from shastras, shrutis, smriti, puranas etc created by
me. Listen, O one-dear-to-me-as-life, of the destruction of the
mental predisposition of pashus. Worship a nubile yoni in a
highly ecstatic way.
Whosoever in this Kali Yuga recites mantra in a
supremely devoted way specifically to the yoni, the core of
the universe, is within reach of liberation.
Amongst thousands of sËdhakas and tens of millions of
worshippers, fortunate are they who do KËlÌ sËdhana. KËlÌ
is the Mother of the Universe and of all shastra, quite
certainly. Remembering KËlÌ frees one from the fetters of
a paÚu.
After reciting KËlÌ’s great mantra, one becomes KËlÌ’s
son, there is no doubt. This is true, true, true, true without
question.
Just as for KËlÌ, so also for the vidyas and rules of
TripurË, Shodashi, Bhuvaneshvari, China-Tara, Mahalak-
shmi, Matangi, Sundari, Bhairavi, Dakshina and Tarini.
Success cannot be achieved save with the method of
Chinachara.
Whatever mantra one is initiated into, this is the best
method. Devoid of this sacred trust, one becomes
unsuccessful and therefore is reborn again.
That which is written in this Yoni Tantra all sËdhakas
should accomplish according to their own wills.
MaheÚËni, meditate as being absorbed in the yoni cakra,
with yoni on the tongue, yoni in the mind, yoni in the ears and
yoni in the eyes. Mighty Lady, all sËdhana is vain
 A Tantra of the Left Current 27

unless with the yoni. Therefore, reject other pÍjas and do

Yoni PÍja. MaheÚËni, there is no siddhi without devotion to
the Guru.
 Current and future publications in
the Worldwide Tantra Series

Volume I: Jnana Sankalini Tantra

Volume II: The Yoni Tantra
Volume III: The Bhavana Upanishad
Volume IV: Shri Vidya
Volume V: The Magic of Kali

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