Yoni Tantra.pdf

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è[I yoin tN](
(The Yoni Tantra)
translated by
Michael Magee
WORLDWIDE TANTRA PROJECT
VOLUME II
1995
This translation and the illustrations included are protected by inter-
national copyright. Like shareware software, you are free to distrib-
ute it but if you wish to keep it, you have to register your copy.
All rights reserved. If you wish to register this copy and support
the future translation and publication of such works, please send $7
to Mike Magee, 18 Grafton Road, Harrow HA1 4QT, UK.
Version 1.0
email address: MikeMage@magee.demon.co.uk
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
¼
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.
¼
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
Candama-
harosana 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.

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