Hello people, before we learn about Yoni Tantra, lets know the basic of words YONI and TANTRA?
Yoni is a Sanskrit (the sacred language of Hinduism) word that has been interpreted to literally mean the “womb”. Yoni is a representation of the female genitalia that is in Hinduism is a sign of generation power and that symbolizes the goddess Shakti. Curious to know more about what is yoni tantra sadhana? Please read below to know more.
What is TANTRA?
The word tantra comes from the combination of two words: “tattva” and “mantra”. Tattva is the science of cosmic principles, while mantra is the science of mystic sounds and vibrations. This means that tantra is the application of cosmic science with the determination to attain a deeper spiritual connection.
What is YONI TANTRA SADHANA?
In above paragraph we have seen the individual meaning of YONI and TANTRA. Now we will be knowing the meaning of Yoni Tantra. Yoni Tantra is a combination two things YONI and TANTRA. Yoni is sacred womb or female genitalia and through Tantra we worship the divine yoni by reciting secret mantra.
Yoni Tantra is a sacred ritual originated in India, thousands of years ago. There are many various forms in which this ritual can be performed. An important prerequisite for worshipping the divine yoni is the purification of the mind from worldly ideas about yoni, of the shame and guilt most of us carry. With the yoni puja, we express reverence in front of the mystery of the Universe, f Shakti, the divine mother. The ritual can be performed on a symbol: a sculpture or an object representing a yoni… or on a yoni in her living form. A yoni puja (Yoni Worship) can be an incredible gift that you can offer to your female partner or friend. A woman can also perform a yoni puja for herself under guru guidance. It is extremely powerful to perform it on a real yoni. But if you are not comfortable with it, or the circumstances are not appropriate for whatever reason, performing on a symbol is also very beautiful. There are specific phrases that are traditionally included in the yoni puja.
‘Yoni tantra sadhana is a highway. It takes you to the goal very quickly.’
Yes. But it is not easy to get a true guru who can teach you Yoni tantra. Even if you are fortunate to meet one, you wont be initiated by him so easily. Unless he finds in you the qualities of a disciple as described above, he wont initiate you into its mysteries. Moreover you need a yogini’s help in this sadhana.
Such a lady who has good understanding of true Tantra and willing to cooperate with you in your sadhana is very hard to find. She is called a Bhairavi. Where do you hope to find such a Bhairavi in this modern times?
Every where the womenfolk are driven by their desire to enjoy the world. All they want is dress, ornaments, money, bank balance, house, cars and a carefree happy life. Who needs spiritual enlightenment nowadays?
In my life of many years, I never found a single female who is qualified for tantra sadhana.
Indeed, there are a few women who are very much interested in Tantra sadhana even in modern times, but they are apprehensive lest the world should consider them as unchaste and wayward. As long as they harbor fear and apprehension, they cannot be fit to practice Tantra. So never expect to find a true yogini who is willing to assist you in this path. It is impossible.
What are the benefits of doing Yoni Tantra?
There are several benefits of learning and performing YONI TANTRA. YONI TANTRA must me learned and performed under Proved Guru. A person should not do any Yoni Sadhana if he/she has don’t have Yoni Mantra. Before performing Yoni Tantra individual must prepare Yoni Mantra under the perfect guidance of Yoni Sadhaka Guru.
Hari, Hara and Brahma — the gods of creation, maintenance and destruction, all originate in the yoni.
This initiation and Yoni mantra are the deliverer from hell. Worshipping Yoni, liberation is placed within a person’s reach. The women and men who perform Yoni Tantra gains wealth, poesy, wisdom and omniscience. She/he becomes the four-faced Brahma for one hundred million eons. If a person worships with menstrual flowers, he/she also has power over fate. Doing much (worship) Puja in this way, he/she may become liberated.
After performing Yoni Puja using scared methods, the devotee attains whatever is desired — there is no doubt of it. The fruit of doing Puja to the Great Yoni, deliverer from the ocean of misery, is life and enhanced vitality. A performer can increase the aura of themselves and can attract opposite gender. They can increase the energy of her and his genital parts. By performing the Yoni Tantra Yoni will get the essence of lotus flower in her yoni, the yoni become alive and can move like butterfly. While performing Yoni Tantra Yoni will be able to connect with cosmic energy and will be able to absorb the cosmic energy which is around us. Through Yoni Tantra she/he can mesmerism any one for relationship, coupling, intercourse etc… Yoni get strengthening to reserve the carnal desire and this desire can be utilized to in another way to achieve the life goals. Relationship with mates get better and they live with joy.
What is The Yoni Yantram?
The Yoni Yantram is a spiritual tool of great power. It is a yantram of the Shakti sect, a manifestation of parkriti or the Devi Herself. A single-layer bhupura (precinct) encloses the characteristic ashtadala padma (eight-petalled lotus), on each of which are engraved three lines as though the lotus is freshly bloomed. Five concentric equilateral triangles, each of which are pointed downwards, constitute the third layer of this yantra. Together these constitute a diagram of the yoni. The bindu at the centre completes the yantra composition.
The Cosmic Yoni Yantra connects us to the universal mother in her nourishing and protecting aspects. It is said that meditating on the image of the great Yoni has the power to enhance ones vitality.
The Yantra is the graphic, mathematics and magic representation of the divine one. It is an ancient tradition that get lost in the night of the times; we can find graphic representations of God in the prehistoric mural paintings, games of numbers and magic squares in a lot of ancient cultures. But it is in the tantric tradition that the Yantras assume a bigger spectrum of uses.
The Yantras therefore should not be confused with magic or superstition, but they are a real tool of worship. The meaning of the word in Sanskrit is in fact instrument, support, machine, device.
Many Yantras are contained in a square (bhupur) with four gates. The square represents the material world while the gates are the points of access into the Yantra. Geometric shapes, symbols, numbers inside are like parts of this mechanism. They lead us gradually towards its center representing the Supreme Consciousness. A yantra is an instrument that allows us to make an inner journey to the discovery of the Supreme Self.
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What is Kankalamalini Tantra?
Women are divine, women are life, women are jewels. One should always be either amongst hosts of women or with one’s own woman. When she is on the breast of a sadhaka in sexual intercourse, then speedily she becomes like the cow of plenty – Devirahasya
The word kankalamalini means garlanded in bones, or skeletons, a constant theme of texts related to the goddess Kali. This work therefore falls into the Kalikula category of tantrik texts.
The Kankamalinitantra is a relatively short work of only five patalas (chapters). Like many tantras, each is of uneven length. Chapter five is probably longer than the previous four chapters put together. In the colophon at the end of each chapter, the tantra is ascribed to the Dakshinamnaya, or southern tantrik current. Mantras are given below using the itrans format to preserve their correct form and pronunciation There is a transcription of this text in Sanskrit now at the Muktabodha.
The first chapter opens with Bhairavi asking Bhairava to tell her about the letters of the alphabet. He says that the letters A to Ksha form the absolute as sound (Shabdabrahma), and then proceeds to enumerate the female shaktis associated with these letters. Bhairava says that the letters A to Ksha consist of Shiva and Shakti, and without knowledge of their true meaning, it is not possible to be successful practising the Vamapath. The letters are made up of the three gunas. This chapter, shorter than the others, then discusses the major bija or seed mantras, including OM, shrii.m (Lakshmi bija), krii.m, klii.m, hrii.m , hu.m, huu.m, hrau.m, ai.m, krau.m, svaahaa, drii.m and duu.m, prii.m, Tha.m Tha.m and sphrii.m.
Bhairavi addresses Bhairava as Nilakantha (the blue throated) Mahadeva and asks him to explain to her the meaning of yoni mudra and the three tattvas. He says that yoni mudra is very secret and should not be revealed. It is the very form of the absolute, representing the chaitanya or consciousness of mantra and bestows liberation. By grace of the yoni mudra, Bhairava says he was able to conquer death. Semen, blood and their conjunction are the temple of Manmatha (the god of love). The yoni bija mantra should be recited 108 times and the yoni itself is the true form of the supreme absolute. The yoni should be encircled with three threads, which are the ida, the pingala and the sushumna. The yoni of Devi is the primordial (Adya) form of Prakriti (nature). It is Kundalini and Mahakundalini, says Shiva.
Bhairava then speaks of the nadis or channels of energy in the body. There are 3.5 koti (a koti is 10 million) nadis, but the three nadis mentioned above are the chief, and represent the moon, the sun and fire. Bhairava then goes on to describe the six well known chakras through which runs the thread of the sushumna or central nadi in the spine. Details are given of the Dakinis, the gods and goddesses, and the bijas of each of these chakras. Above the Ajna chakra, says Bhairava, is a lotus of 1,000 petals, which is the place of the seventeenth kala.
Kundali Shakti is the form of mantra, dwelling in the muladhara chakra and rising through the Chitrini to the Brahmanda or 1,000 petal lotus, is the rosary of letters, says Bhairava.
There then follows a Yoni kavacha which is of some interest. Ishvara says that by holding it and reading it, it causes all shaktis to give boons.
The rishi of the kavacha is Sadashiva, the metre for it to be pronounced in is Gayatri, the devata is the Eternal Yoni form, while it gives the four aims of mankind.
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH mama shiro raxantu svaahaa .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH OM maa.m OM aakuuTaa.m mama raxantu svaahaa ma.m maa.m .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH hR^idayaadi daxa bahu.m raxantu .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH hR^idayaadi vaama bahu.m raxantu .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH daxa paada.m raxantu mama .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH vaama paada.m raxantu mama sadaa svaahaa svaahaa .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH hR^idaadiSu naasaa.m raxantu svaahaa .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH upastha.m raxantu mama sadaa svaahaa .
OM ma.m maa.m mi.m mii.m mu.m muu.m me.m mai.m mo.m mau.m maH ida.m hi yoni kavacha.m rahasya.m paramaad.hbhuta.m .
The kavacha should be recited in the Muladhara, before the eternal yoni. It gives equality with the sun and the moon, and through the grace of Devi causes success in the yoni mudra. The text says it should be recited with one’s own woman or with another woman, following which there should be intercourse. This is an example of tantrik code. The “other woman”, according to tantrik insiders, is one’s wife or woman, while one’s own woman here refers to the Devi within. From this point of view, sex with one’s own woman is adultery. On the other hand, this tantra may well be speaking literally.
The kavacha, continues Ishvara, should be written on bhurja leaf (birch) and written with svayambhu flowers (menstrual blood), and semen, and with other scents such as gorochana. It should be placed inside a gold ball and worn on the body. Reciting the kavacha 108 times gives success in whatever is desired. The chapter closes with the mantra namo yonyai namo yonyai kuNDalinyai namo namaH.
This chapter returns to comparatively more sedate matters, including guru puja, the guru mantra and a guru gita (song).
Ishvara says the two syllables of the word guru represent that which is without qualities and the supreme absolute, respectively. This mantra, he says, is the mahamantra, and should be concealed.
He follows by giving a dhyana of the guru, situated in the 1,000 petal lotus. He is seated in the virasana, with his two hands showing the mudras dispelling fear and giving boons. On his left thigh sits his shakti, whose face shows compassion. She wears red clothes and jewels.
The guru and his shakti should be worshipped with mental offerings (upachara). After reciting the mantra of the shakti, the kavacha of the guru should then be read. This kavacha differs from that given in the Matrikabhedatantra. Wearing the kavacha on different parts of the body washes away demerit in the same way as the Ganges river washes it away. The chapter closes with a brief song (gita) extolling the virtues of the guru.
This chapter centres around the worship of Mahakali. Parvati asks Shiva to give the Kali mantra, and describe her puja.
Ishvara (Shiva) says that the mantra of Mahakali bestows every type of success. All the gods and rishis achieved what they did through her worship. It gives both liberation and enjoyment and bestows liberation through enjoyment, when heard from the mouth of the guru.
Shiva gives the mantras of Mahakali and and says her one syllable mantra is the gives siddhi in the Kali age. He then gives a three syllable mantra of Dakshina Kalika, followed by other three syllable mantras producing different results.
Conventional rules in the worship of Mahakali are suspended, says Shiva. There is no rule as to time, as to the woman who is the shakti, or to defects of the mantra. Similarly, one need not pay attention to bodily defects. The sadhana may be done during the day or at night, and the recitation (japa) of the mantra may be done anywhere.
By pleasure one gains liberation, Shiva says. He says: “This is true, true, true and again true, I say.”
Puja is of three types, he says: daily, every so often, and according to desire (kamya). Here he says he will speak of the daily puja of Mahakali. Bhairava is the rishi, Ushnik is the metre, and the devata is Mahakali, who gives the four aims of mankind.
Without five fold purification, any puja undertaken is black magic (abhichara). Those five purifications are of the atma, bath, the materials, the mantra and the devata. Following the placing of the materials, one should bow to the gurus on the left and to Ganapati on the right, and should then perform bhutashuddhi, the purification of the elements. (This is a meditation in which the different elements within a sadhaka are purified. There is a complete explanation and translation of this process in Woodroffe’s edition of the Mahanirvanatantra).
Different nyasas are then performed, and the text follows with a meditation image of Mahakali.
One should meditate on Adya Mahakali as being in a celestial spot, on the central peak of the Himalaya range, under a jewelled pavilion which is the great pitha, her lotus feet served by Narada and the best of saints, worshipped by Bhairava. She is the colour of sapphire, with two large high breasts, wears variegated colour clothes, and has four arms and three eyes.
The text then follows with a description of her inner meditation, where she has limbs the colour of thunderclouds, dishevelled clothing, three eyes and is seated on Shiva’s corpse. She is ornamented with a chain of skulls. In her left upper hand she holds a man’s severed head, and with the lower hand holds a cleaver. She has dishevelled hair.
Shiva then gives a further dhyana of Mahakali, where she has a fierce, fanged mouth, is completely naked, and has three eyes. She sits in virasana on Mahakala and makes a terrifying noise, wears a garland of skulls (mundamala) and has streams of blood pouring over her full breasts. She sways backwards and forwards, as if intoxicated. In her left hands she holds a cleaver and a severed head, and in her right shows the mudras giving boons and dispelling fear. She has a terrifying face and her tongue rolls wildly. She has earrings made up of a bird’s wing and an arrow. She is served by terrifying, roaring jackals in the cremation ground and by Bhairavas making fearful laughing noises, and who dance over men’s skeletons, making their victory cries.
Whew. The text then follows with a description of Kali’s fifteen attendants, the Kalinityas. This leads up to the left-hand worship with the panchatattva or panchamakara. Shiva says whoever does Kula puja without wine or flesh loses the merit of 1,000 good incarnations. “Without wine, there is no mantra, there is no mantra except with wine,” Shiva says. After performing the rite of the five makaras (see virasadhana, elsewhere on this site), one should bow again to Mahakali before doing the dismissal and cleansing rites.
This chapter is concerned with purashcharana, the rites to be performed by an initiated tantrika to make a mantra successful.
Elsewhere on this site, we have described the elaborate rules, stretching over several days, which a sadhaka has to undertake. But the Kankalamalini, in a similar matter to the Devirahasya and the Brihadnilatantra seems to suspend these rules.
Parvati is told by Ishvara that in the Kali Yuga, folk are short lived and unable to perform rites in the way they were able to do in previous times. He says that for this worship there is no bad time, no special day or night, no need to do the puja on “great nights”, such as the eighth or fourteenth of a dark fortnight, nor is there a necessity for worship at the twilights (sandhya).
There are no rules about directions, places, recitation of mantra, time to do the worship. “Here, svecchacharya (doing the rite according to will) is the rule for the mahamantra in sadhana,” Ishvara says.
Performing worship in the Kali Yuga in this fashion brings siddhi in six months, according to the text. Shiva says: “Devi, in the Kali Yuga, there are no tirthas (bathing spots), no vows to undertake, no homa, no bath, and no twilight worship (sandhya). ” Those rites belong to the previous eras of the Saya, Dvapara and Treta Yugas, he says.
However, purashcharana is still necessary, he adds, and proceeds to give the rite suitable for tantriks during the Kali Yuga. There then follows a lengthy rite which includes the giving of substances including ghee, milk, and sugar, and the recitation of many mantras, the performance of many nyasas. The importance of the rudraksha rosary is stressed at great length. The sadhaka should smear himself with ash, and put three lines on his forehead as well as a tilak.
Rules are given about the use of the Gayatri mantra, and towards the end of chapter five, there is a lengthy discourse on the Devis of the bodily dhatus, such as Dakini, Lakini, Rakini and so forth, along with their bija mantras and their various meditation images. These Devis are situated in the different chakras.
Thus ends the chapters of kanakamalini tantram
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Nudity at Devipuram Temple
We Indians consider the life giving energy of Nature, Prakriti as female. Nature is full of energies: some erotically enticing, some ferocious, some aesthetically peaceful. Goddesses in this temple represent most of the harmonious energies of Nature, which move a person from being human to being a divine personality.
What is the nature of divine beings? To express love towards all beings, and all life, irrespective of man made caste, class, race or country distinctions. Their love knows no bounds. It is all pervasive. Unconditional love, pervading all of Nature is shown as the nudity of the icons here. Nudity does not mean removing clothes alone. It also means removing all patterns of thinking that separate one person from another. It means getting rid of the ideas like these are my people, this is me; in other words, the sense of I and mine, called Ego. It means expanding one’s love to all people. It may help to illustrate these ideas with a story from Bhagavatam. Once some divine nymphs were bathing nude in a lake. The 100 year old Vyasa was passing by. They felt a sense of shame and covered their breasts with their hands.
After a little while his son Suka, a 16 year old male was passing by, totally nude, absorbed in Nature. They did not even notice him. They were playing and laughing. Vyas noticed this and came back to them and asked them: ” I am a 100 year old sage without any sexual passions. I was clothed. When I was passing, you felt a shame. How come you did not feel the shame when my son, exhibiting his nudity, was passing by? I do not understand this strange behavior of yours.” To this, they replied: ” O venerable sage, we know your greatness. But when you were passing by we felt that there was a human observer. When Suka was passing, it was like a bird flying in the sky, like tree leaves rustling,
like water flowing over our very bodies. We did not feel that there was anyone serving us. When there is no one else is observing, and we are all by ourselves, how and why would we feel a sense of shame? Are we ashamed of ourselves?” Vyasa realized that he was not fully absorbed in his true nature, he felt a separation from it.
The whole of nature (and billions of living forms in it) are all nude. Only humans cover themselves with their shame. When Adam ate the apple, he felt ashamed of his and Eve’s nudity. That was the original sin: being ashamed of nudity. Nudity itself was not sin; they were nude before eating the apple, they were not sinful then.
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Are you ready to Awaken and Reclaim your Divine Feminine Power and Beauty? Are you ready to clear all your limiting beliefs, shake off old conditioning and step into your Fullest Expression so you may embody your Highest Self in this human existence?
If you are feeling a YES to your soul calling to awaken the Divine Feminine energy within you, then join our online Yoni Tantra Course for a transformative, powerful and juicy 5-Day Mystical Sacred Feminine Tantra Immersion Retreat.
In this retreat, we will dive deep in the the realm of Divine Feminine, working with the archetypes of Goddesses from cross cultures and traditions to help you awaken the latent Divine Feminine Power (Shakti), to clear and remove emotional blockages so you can manifest creatively and walk on the path of embodiment of our Highest Selves in this human existence.
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Who is Tantrik Women?
The woman in the seduce, she chooses her sexual companions to share from the body, to be nourished and to nourish her waters, waters, vegetables and land, to release and to release.
You can feel the attraction of the men, but understand that not everyone will invite you to enter your temple, understand that sexual energy is creation, sometimes, to push something together, an idea, a project, a subject.
This woman is more than just a simple sexual person, she can join one another from many plans, from what she chooses, from those who are awake with another soul, it is clear, she does not seek to vampirize the energy of one another, no need to feel full, complete.
The woman honors her energy, the woman honors her energy!
The Women creates the universe,
Is the body of this universe.
The woman is the support of the three worlds, is the essence of our body.
There is no other happiness than the one looking for women
There is no other way that woman could open us.
There has never been and never will be,
not yesterday, not now, not tomorrow,
another fortune than The women, in another kingdom, no pilgrimage, no yoga, no prayer,
neither magic formula (mantra), nor asceticism, nor another fullness, that they predicated by Women.
THE TANTRIC WOMAN IS THE GREAT INITIATOR AND TRANSFORMER OF MAN IN SUPERINO DE CAMINO. SHE IS THE PERFECT INITIATOR IN LOVE.
Love is constructive and creative, it unifies and elevates. It is a rejuvenating principle, a sustenance that transforms every measure, skepticism or solitude. The masterpieces, the poems, the inspiring music, all of it contains its hidden texture: love. As it happens with all of us, of course.
The love is real; it’s as real as our other same. It is not a naked intellectual concept, it is a mysterious magic of all our being. As well as the strength of a herbs today is not accidental, I think that in some part there may be a person who loves us, deserves our greatest attention. Because, we live in the land particularly in order to fully express the love that was in Deserve and especially Dios.
Some people understand that evolution through love is the fastest way; it is the only standard for the measure at all. Love in full, shared in infinite spells and forms is the authentic task of our life, when we deserve this. Love is the most simple way of living in our life, because it is the best and the most natural. There is no need to do anything bad. We all feel inclined to love, even before we love someone for something. This pure and overpowering love will have a response sooner or later. Love is what we seek for our new partner, and it will lead us to fulfill your dreams. It engenders the mysterious way to know. If we do not feel more love, it means that we have never really felt it, which we cannot see in our interior, where love still exists. Amor knows that everything that exists in our mind is subject to change, and the lost can be forgotten, in exchange for pure love and over-management always win us.
For each intelligent person, it is evident that Tantra Yoga is the superior form of approach to love, relationships, and life. Tantra Yoga is the most powerful aphrodisiac and the most powerful method to fully awaken the latent energies of the mind and consciousness. This ancient science continued and remains the object of investigation reserved only for those aspirants who have surpassed the level of love and physical relationships and have more rigid laws and false spiritual dogma.
The woman is sensitive, beautiful, fascinating because she knows how to be centered in her
There are no unattractive women, but only women who have never discovered their beauty. Each has a unique fascination.
The effervescence and joy of the female soul is produced by experiencing this personal fascination. The sea is exuberant or discreet, the beauty represents in essence a mixture of greenery, harmony and beauty. It is a mysterious attraction for transformation, a call for the soul for perfection.
The beauty and the sublime that we have in our same discover our own Essence, that many times we have been denied and ignored. We lead directly to our inner center if we open new hearts with love and accept the nature of this female mystery that animates us more than anything else.
Psychic and mental inhibitions, complexions of inferiority, negative suggestions, keep us from seeing what we really are. But in our interior we always find love, sensuality, delicacy and sensitivity. Each one of us is an individual expression of the Eternal Female exists in eternity. Since then, all their qualities have been provided: charm, grace, purity, spontaneity, selflessness
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