Enigma of the Tantric Goddess:

Darshan of the 64 Yoginis

By Swami Ayyappa Giri, Tantracharya, Yogini Ashram

A Sacred Puja in the Sanctum of the 64 Yogini Temple at Hirapur.

Sixty and four are the instruments of enjoyments that tempt the individual soul (jiva).
Sixty and four are the divisions (kalas) within jiva; Sixty and four are the chambers of jivas
chakras; Sixty and four; where Shiva-Shakti reside.

Thirumandiram V. 1418

The Sacred 64

An examination of the ancient Tantric tradition reveals a particular sanctity assigned to the
number eight. The eight mother faculties (tatvas) of the manifested universe, the eight directions
with four cardinal and four intermediate points (digbandahs), the eight miraculous yogic powers
(ashta siddhis), eight limbs of Yoga (ashtanga), eight forms of the Divine Mother (ashta
matrikas) are just a few examples. Following the Aryan migration into the Dravidian Indus
region, the number eight, sacred to the Dravidians, was merged with the numbers 100 and 1000,
sacred to the Aryans. Thus, they formed the sacred numbers 108 and 1008, which have come
down to us from those ancient times.

The Peerless Avatar Kriya Babaji is at the headwaters of all Kriya Tantra and Yoga traditions the
world over.

The square of eight, or sixty-four, occupies an even more profound position in the field of Tantra
which, from the point of view of the Kaula Marg practitioner, identifies both the sixty-four
Yoginis and the sixty-four tantric kriyas. Although the Yogini tradition of early medieval times
also produced temples featuring forty-two and eighty-one Yoginis, the bulk of tantric temples
have venerated sixty-four yoginis. A representation of the sixty-four Yoginis is found on the
ancient Khechari Yantra. Each of its sixty-four petals represent one of these ancient feminine
 deities of Tantra, the Yoginis. Within this yantra is also
obscured the sacred geometry of Kriya Babaji, the reviver of
Kriya Tantra Yoga for this age. Babajis yantra is a bindu,
centered in a triangle, and encompassed by a square,
surrounded by a circle. This sacred geometry has often been
associated with the root chakra. Within the Khechari Yantra,
Babajis triangle is shrouded within, and as a portion of, the
hexagram star. There can be no doubt that the Khechari Yantra
is rich with mystic symbolism. Its very name, transcribed from
the mystical mudra of tongues tip, suggests its esoteric
importance as unbounded space itself. (Kha=space)

The millennia old Khechari Yantra, described in the Mantotara Tantra, with its 64 petals, is
associated with both the 64 Yoginis and the 64 Tantric Kriyas.

The sixty-four practical techniques (kriyas) of trance and transformation correspond with the
Yogini energies within nature, all of which interact together to produce spiritual growth when the
appropriate catalyst is available. Their purpose is to pull souls out of illusion. This is precisely
the significance of both the sixty-four hexagrams seen in the Taoist tradition as well as the sixty-
four yoginis of the Shakti Tantric tradition. The Tantric literature itself is said to be composed of
sixty-four spiritual books, also referred to as Tantras. In this sense, the word tantra conveys the
meaning of canonical manuscripts. The sixty-four sacred texts of Kaula Tantra are enumerated
in classical texts such as the Vamakeshvara-tantra.

Similar references in classical literature includes the sixty-four yogic induced paranormal powers
(siddhis), the sixty-four divisions of the arts (kalas), and, within the ancient Saiva Siddhanta
tradition, the sixty-four saints (nayanars). There are also sixty-four forms of Bhairava, sixty-four
tantric mudras, as well as sixty-four siddhas, beyond even the 18 Maha Siddhas, which are more
commonly celebrated, and so on.

This sacred number is intimately associated with power and life itself. In
the Indian classic, Mahabharata, Lord Krishna fired sixty-four arrows and
in a separate skirmish, Bhishmas armor was pierced sixty-four times. The
Aitereya Brahmana speaks of the sixty-fourth and final step into the
heavenly world.

Most importantly, the sixty-four Yoginis are understood within Babajis

Kaula Marg tradition of Kriya Tantra Yoga as fundamental emanations of
Maha Kali. Each of them rules over different aspects of creation, has a very
distinct personality, and offers a doorway into undifferentiated awareness. Thus, it is eventually
understood that the number sixty-four has a profound association with the classical path of Kriya
Tantra Yoga, the tantric literature of India, and the mystical experiences of sunyata and other
forms of samadhi.
Babaji and the 64 Tantric Yoginis

The Pranayam Siddha, Yogiar Ramaiah, often referred to, but did not teach, the 64 tantric kriyas.
He extolled the greatness of Sri Ramakrishna in his ability to master all the 64 tantric kriyas
without a fall.

As seen, there is a strong correlation between the tantric Yoginis and the sixty-four tantric kriyas.
The word Kriya often suggests a very specific set of techniques, and the actual practice will vary
slightly, according to the lineage. Nonetheless, Babaji stands at the headwaters of all of these
sacred paths. In its broadest sense, kriya suggests far more, and includes any practical technique
that expands consciousness. Of the thousands of practical techniques (kriyas) used for the
purpose of revelation of the inmost Self, sixty-four have been referred to in the classical training
as the core or hub of the Kaula Tantra Yoga tradition. Although he taugh 144 Siddha Yoga
techniques, close disciples of my diksha guru, Yogi Ramaiah, under whose direct training I spent
more than two decades, would recall that he referenced the sixty-four tantric kriyas, but did not
teach them, save for one technique, in his advanced training. His intimacy with Kali, the great
Goddess of Tantra, however, was profound, evidenced by his massive aura and by the fact that
she directed him to construct a Kali Temple in upstate New York. He often referred to her as the
favorite diety of the tantrics.

One particular Maha Kali bija mantra, coming directly from Sathguru Babaji, has always been
considered the most powerful bija mantra by Yogiar. Close initiates of Yogiar will recall that he
expressed that its energy was driving the dharma of the Kriya Yoga teachings. Yogiar had
explained the story of this great Kali Chew Mantra both in his lectures, and in an early issue of
Kriya magazine. Babaji, in the late 1800s, had manifested before a Tamil textile trader who was
traveling through a Malaysian jungle village. The great Sathguru, emerging magnificently from
the forest, dripping wet from a bath and wearing a simple dhoti, asked the trader to stick out his
tongue. Babaji then proceeded to write the sacred mantra on the mans tongue.Through a mystic
process, the trader heard the mantra from within. That textile trader was Yogiars maternal
grandfather. In due course, Yogiars grandfather passed it to his daughter (Yogiars mother) who,
after many years of sadhana, passed it to Yogiar. The circle of dormitory Kriya Yoga sadhaks will
remember that Yogiar extoled the power of that mantra above all others. It appeared to me that he
considered it his connection with Kali. These two great forces of Maha Kali and Babaji served as
the energetic driving force of Babajis dharma expressed through Yogiar during his incarnation.
He had stated on more than one occasion that if the mantra was inappropriately utilized, it would
cause damage to the individual or even others, but if chanted silently with a pure heart, great
blessings would accrue for all. In that way, he reminded us, many of the siddha techniques are
double edged swords. Yogiar used this reference to explain why the Siddhas were so cautions
about releasing the most powerful Kriyas. In the end, the teacher shares in the karma of any
damage done by the student. Used properly, they will benefit humanity but if misused, ego and
illusion may prevail and become harmful to the user or others. As we learn to control and contain
the descending Shakti incrementally and use the grace of discrimination (viveka) to protect us
from illusion, more blessing ensue. Kriya Yoga Sadhaks who lived in the Sangam dormitory and
ashram will remember that Yogiar passed down this great Kali Chew Mantra to only one soul in
his lifetime. That soul was Shivagami, my life partner, who transitioned to the subtle planes
 seven years ago. She used the mantra with great intensity. She was
a sadhana wolf, attacking her practices with great focus. I attribute
her Kali sadhana to the successful development of Kali Loka, our
forest retreat in the San Bernardino mountains, where many souls
benefited from the training and initiations provided. Through the
grace of Babaji, after more than a decade of sadhana with it
herself, she initiated me into the mantra. I must say, It has been
the greatest blessing of my life. It has become apparent that the
mantra works differently in each soul.

This Kali mantra has been pushing me toward the sixty-four

Yoginis since I received it two decades ago, first in establishing
the mountain retreat (Kali Loka), where great work with the
Yoginis was performed, and then developing Yogini Ashram and its activities. The Kali temple at
Yogini Ashram has a collection of sixty-four engraved yantra plates containing the sacred
geometry of each of these Yoginis, as Babaji has given. Behind the sadhana, Kali and her sixty-
four Goddess entities were ever present. These manifestations of Kali are not witches as some
misguided but well meaning academics have proposed, but literal doorways to the highest
consciousness, the oneness of Brahma, knowledge of self, the goal of the great Chakra Pujas as
described in the Mahanirvana Tantra and performed with Kali and her magnificent Goddess
clusters.

Swami Tantraraj Rudranath Giri, a Tamil Saint living in Tara Peeth, initiated Ayyappa into
Babajis Kriya Tantra Yoga, Bhairavi Breath of Ecstasy,, and the 64 Tantric Kriyas,

Later, my esteemed Tantric guru, who was also a direct disciple of Sathguru Kriya Babaji,
Swami Rudranath Giri Maharaj of Tara Peeth, provided the training into the sixty-four tantric
kriyas that I had sought, as well as a powerful doorway of experience to the Yoginis. While
instructing me on the path of Babajis Kriya Kaula Marg Tantra, I could see that he lived the
great message of the Yoni Tantra. Therein, Shiva spoke to Parvati as follows, O My Beloved
in other systems a Yogi cannot be a person of sensual enjoyment (bhogi) nor can such a person of
sensual enjoyment be a Yogi, but in the Kaula Tradition, both Yoga and Bhoga have a joyful
union. Similar or identical quotes are found in other texts within tantric literature.

A fundamental principle of spiritual life is that we do no harm. Beyond that, Tantra aspires to
break through the barriers in human consciousness that separate human illusion from divine
vision. In this way, the tantric reaches a state of seeing the oneness in every aspect of nature. The
original source alone exists, in and through all that exists. The Yogi and Tantric have a shared
goal. To turn the search light of consciousness back to its very source. Oneness pervades the
source of the light from which all creation has come. Like one universal hologram, that same
oneness is present in the light beams that project to form all creation as well as the background
upon which the beams terminate. Thus all aspects of the manifested universe are to be seen as
one with the yet fully un-manifested source.
 Through the grace of Kali, the knowledge obtained has not been
theoretical or based from a book. Books cannot be ones guru. My guru
once advised that for those who are too attached to the intellect and
books, would be better off simply throwing the texts in the ocean.
Books are a means to an end. Direct mystical experience is more
important even than holy books. No one, Yogiar stated, has ever
attained samadhi by reading a book.

With the inspiration of Babaji, I have plunged into extensive use of

sacred geometry (yantras), and particularly of the sixty-four yoginis. The classical methods of
sadhana have been employed dedicated to all these amazing forms of Devi. In this avenue of
spiritual growth, the practice of the pancha-makaras was used for decades. During the 1990s, a
group of dedicated southern California residents joined these exclusive chakra pujas at Kali
Loka, the mountain retreat of Yogini Ashram, near Big Bear. Since then, this work has continued
at Yogini Ashram with the practice and teaching of the sixty-four Tantric Kriyas. Coexisting
harmoniously with Kriya Kundalini Pranayam and the advanced Kriyas, a few select souls have
been initiated into Babajis Kaula Marg. The seminal practice is Bhairavi Kriya (Babajis Breath
of Ecstasy Technique). All this has been the manifested work of Maha Kali and her sixty-four
emanations.

There are five Yogini Temples in sacred India that have, to varying degrees, survived the
centuries. All have received deliberate and significant damage but the original energy generated
by the powerful techniques of tantra remains in each of them. Each Yogini temple in India has a
unique shakti cluster. None are the same. The identification of these sixty-four varies, both in the
temples and the literature. A stated goal of Kriya Tantra Yoga has always been to bring souls into
direct communication with the great Mahasiddha, Kriya Babaji. To receive his training and
discipline directly is an opportunity of lifetimes.

The immortal maha yogi once instructed, These sixty-four practices include the techniques
taught to Ramakrishna by Yogini Bharavi Brahmani, who was an incarnation of your beloved
Mataji. Other forms are also valid. Some of these you have learned and others will be given
(long pause)This should be the basis of the work which you have been attempting on my
behalf. Know that my consciousness is beyond all practices. Through a process directly
experienced yet not fully understood by the author, a long phrase can be received in a fraction of
a second and the words, when recorded, are burned into the consciousness. Nonetheless, the
blissful ring-of-truth echoes even now as I reflect on his message. They have left me saturated
with profound peace and joy but also a determination to continue to work in this direction until
the death of these mortal coils. Reflecting on Babajis words, one could not help from musing on
similar experiences described by previous disciples of Babaji.

A muni, it is said, is one who has attained perfection in Mananam. Mananam is the process of
thought, investigation, testing, and reflection which marks the independent thinking mind as
opposed to mere acceptance on blind faith by the lower intelligence toward what is heard. In the
Mahabharthya it is stated, The vedas differ, and so do the smrtis. No one is a muni who has no
independent opinion of his own.
The Maha Siddha Macchindranath, also known as Macchamuni, codified tantra.

One such Muni is Machendranath, also known as Macchamuni, who codified tantra from
disparate sources in the ninth century. He must be identified specifically, as he has been a great
source of inspiration for this sacred work. Yogiar placed him as one of the elite siddhas that the
earth has spawned and experience has shown me that his grace can propel the sincere soul to
great heights in this razor path. Swami Rudranath Giri too extolled his many contributions to
tantra. Machendranath attained perfected knowledge in both Saiva Siddhantha and Kaula Marg
tantra. His incarnation is legendary. He integrated both with seamless consummation. May he
bless this work as well.

It is with humility and appreciation of the great ones that this unique presentation of Kriya Tantra
Yoga and the sixty-four Yoginis is being enumerated, some of it publicly for the first time in
modern history. Such is the mystery of the Divine, whose role seems to be to both obscure and
reveal eternal truth. The sixty-four Yoginis are powerful assets in providing growth and
development of the gross, subtle, and causal planes within each of us. This is the very foundation
needed for soul awakening on the highest level. As far as the sixty-four kriyas are concerned,
many of these techniques may be practiced by the sincere sadhak, even with limited training.
Others require specific instruction and in some cases, a psychic transmission and direct cosmic
assistance from the Sathguru. This high esoteric tantra can never be learned from a book and
involves an awareness of the divine source behind the transmission. There are things that cannot
be stated, things that must be experienced directly. Those who have touched the higher reaches
find it difficult to express, as such expression is most often misunderstood or misconstrued by
the darkness of human ego. Spiritual initiation (diksa) is understood to the degree with which one
has found connection to their own inner power through yogic practice (sadhana) and internal
surrender (saranam).

Ramakrishna and the 64 Tantric Kriyas

The great sage Ramakrishna was initiated and trained in the 64 tantric kriyas by Mataji Bhairavi
over a four year period.

Ramakrishna Paramahamsa, broadly acknowledged as one of Indias foremost holy men, was
initiated into Tantra in 1859 and was comprehensively trained in the sixty-four tantric kriyas.
Following four years of secret nighttime meetings with his tantric guru under a peepal tree in a
secluded area of the temple garden, he mastered the sixty-four sadhana practices. His tantric
guru, Bhairavi Brahmani, recognized

Ramakrishna as an Avatar. Progressing through the practices, she introduced Ramakrishna to

the sacred panchamakaras, the five forms of worship performed during a chakra puja. The
practice culminates in ritual intercourse (maithuna) but according to Ramakrishnas biographers,
the mere suggestion of ritual maithuna was enough to send Ramakrishna into a spiritual ecstasy.
Although Ramakrishna steered his young brahmachari students toward celibacy, the great Avatar
nonetheless affirmed that Tantra and the sixty-four Tantric Kriyas were a valid path and method
which leads to the highest Samadhi.
Any visit to Dakshineshwar Kali temple by Kaula Marg Tantrics should include a meditation
under that sacred peepal tree, which was still alive at my last visit in 2009. Few souls know that
Brahmani is actually an avatar of Kriya Mataji, who mastered the Sahajiya-Kaula branch of
Gaudiya Vaishnava Tantra, and had successfully trained two other disciples prior to meeting the
great Ramakrishna.

Shridi Sai Baba and the 64 Yoginis

The Avatar, Sai Baba of Shridi, had a close relationship with the 64 Yoginis as recorded in the
Shri Guru Charitra.

Like Babaji and Ramakrishna, Sai Baba is a Sathguru and Avatar as well. The peerless sage was
born in 1838, and lived on the physical plane until the age of 80. In our current time, his fame
has literally spread throughout the world. The sage of Shridi has a powerful connection with the
sixty-four yoginis. In this respect, he is a great source of inspiration to all tantrics. The inspired
text Shri Guru Charitra describes his connection to the sixty-four Yoginis.

The great Sathguru Shridi Sai Baba lived under a tree by a river near a rural village for many
years. He was treated pretty much as an outcaste by the village. As he was never seen in the
village seeking or eating food, local Brahmins were puzzled about how he survived. In fact Baba,
like Babaji, did not require food to live.

One morning, several Brahmins began secretly to observe Baba. In a most mysterious way,
at mid-day, the energy changed dramatically. Inexplicably, the Brahmins were seized with fear.
Alarmed, they promptly abandoned the idea of watching him and returned to the village. Word
spread and the mystery continued. After some time, a great lover of God, and mystic in his own
right, was tending his field by the river side. He was a struggling but devout humble farmer
named Ganganuj. Grace descends to the humble. At mid-day he observed that sixty-four divinely
radiant females, each bearing multiple arms, emerging from the depths of the river. He watched
in wonderment as they each bowed to Baba in turn, and then escorted him directly into the river
as they danced with joy. Through Babas siddhi, a passage was created by movement of the river
water, into which they all entered. After some time, Ganganuj observed that Baba emerged from
the same passage and returned to his tree. The next day, promptly at noon, Ganganuj, observed
the same divine event. He summoned his courage, and discretely followed Baba and the
Yoginis through the passage. There, to his amazement, he saw a magical temple filled
with precious stones, and a beautifully decorated elevated throne. Upon the throne, Baba was
seated lovingly by the Yoginis. Ganganujh observed that Baba was being ceremoniously
worshipped by the these sixty-four Yoginis with an Arati Fire.

Abruptly, Baba directed his gaze at Ganganuj and asked him. How did you get here?
Ganganuj replied, I came here to see thy holy Self. and he too bowed at the feet of Baba. Baba
then said to him, Your miseries are wiped away. Henceforth, your desires will all be fulfilled.
However, you must not disclose to anyone what you have seen here, else you will lose all that
you have gained. Then, in bliss, they both returned to the sacred tree under which Baba lived.

Within days, while Ganganuj was working in his field, he discovered a treasure buried under the
soil. He was an evolved soul in his own right, and understood that this was literally a soul gift
 from Baba, and that the greatest treasure of all
was the true wisdom of Brahma consciousness
(Jnana Siddhi) which Baba had also given
him. Thereafter, Baba became his guru, to
whom he and his family served with great
devotion.

Later in his life, Ganganuj aspired to visit the

sacred river at Kashi and Prayag for a holy
bath. He asked Baba if such a pilgrimage
would be possible, since a bath in the sacred
waters holds great spiritual merit (punya). A
true Sage sees the divine equally in
everything. Referring to the local rivers, Baba replied Panch Ganga Sangam is as holy as the
Prayag, and the river Jugul is as sacred as Kashi. However, If you wish to see Kashi and Prayag,
I shall show them to you.

Shridi Sai was sitting on a tiger skin. He asked Ganganuj to shut his eyes and to hold the rear
portion of the skin firmly. Miraculously, they instantly reached Prayag. The whole incident
certainly reminds one of a flying carpet. After having a morning bath they went to Kashi at
midday. They had darshan of Kashi and returned to Babas sacred tree that very same evening.
Siddhas like Shridi Sai, Ramalinga Swami and Babaji have the yogic power to transport
themselves and others instantaneously to anyplace in the physical world.

Later, when Baba decided to leave his sacred tree, the sixty-four Yoginis were distraught and
appealed to him, Why are you leaving us? they said. All our miseries are wiped away when
we see you. Shridi Sai smiled and said, I will always be at this sacred tree. Therefore, be joyful
in your life here. Tantrics can benefit greatly by meditating at the holy site. Here, the energy and
consciousness of Baba and the Yoginis is massively tangible.

Baba and the Yoginis have stated that all the desires of the devotee will be fulfilled, and they will
gain in spiritual duty (dharma), prosperity (artha), pleasure (kama), and liberation from illusion
(mosksa). Baba has promised that One who worships the sacred tree and Babas sandals
(padukas) for seven days will achieve every desire. If one recites a mantra at this sacred spot
with a pure mind, great virtue (punya) is attained. One hundred thousand rounds of mantra under
this tree will wipe off all disease and ones body would become bright as gold. Such is the power
of this site.

The words of Sathguru Kriya Babaji and Sathguru Shridi Sai Baba and their amazing
relationship with the 64 Yoginis remind us that spiritual power and truth is not merely in the
ancient past but is alive and vibrant in the present. One can still visit that sacred tree and in
meditation, feel the vibrant pulse of the living Sai Baba and the sixty-four Yoginis.

History and Archeological Evidence

The ancient Yogini temples were typically round and open to the sky.

Worship of the divine female has always been linked to Tantra and emerged prehistorically. One
unique characteristic of tantra was the use of round temples. The Raja and Rani of Kashmir, King
Jalauka and Queen Isanadevi, built circular Tantric temples dedicated to the mothers (matrikas)
as early as the third century BCE. Worship of the tantric mothers (matrikas) is identified to have
existed as a continuation in the first century and continued until our present time. There is
abundant scriptural evidence that each of the eight mothers manifested eight extensions of
herself, thus arriving at the sixty-four Yoginis that remain a core feature of Kaula Marg Tantra.
Archeological and textual evidence leaves no question that the full development of the sixty-four
Yogini Tantric tradition was well established by the eighth or ninth century. Typically, the yoginis
were placed around the circumference of the open air temples, each looking in toward the center.
Often, and perhaps always, a Bhairava Shiva form was placed in the center. The author noted
during a pilgrimage to the Ranipur-Jhural temple that the Bhairava Shiva form is ithyphallic,
showing an erect phallus. This might explain why the Bhairava is missing from the other
temples, particularly Hiripur. It was likely offensive to conservative fundamentalists, both Hindu
and Muslims. Muslim extremists have been notorious for destroying these temples over the
centuries, and would most easily explain the destruction of most of the sixty-four Yogini temples.
It is likely in fact that the central Shiva forms were all ithyphallic and would explain their nearly
complete disappearance.

In these temples chakra pujas, including ritual intercourse (maithuna) were performed. No
comprehensive training and experience of Kaula Marg Tantra could be complete without
participation in the chakra puja. Among other things, it has been an historical forum for initiation
into the tradition. This is the most classical form of group sadhana in tantra. Chakra means
wheel. Chakras often refers to the vortexes of energy in our subtle bodies. In Tantra, the chakra
puja is also used as a tool for inner realization and empowerment. Chakra puja also refers to a
circle formed by Tantric couples who utilize the vortex of energy created by the closed
circumference to enhance the power of their practice. The circle represents the zodiac, the all-
seeing eye, time, and energy itself. It is the ultimate symbol of the inmost self.

The author (in red) conducted many chakra pujas offering the panchamakaras during the late
1980s and 1990s.

This process incorporates many aspects of yogic practice including mantras and yantras and will
include sexual intercourse with a partner as a sacrament. One type of energy can be converted
into another type of energy. The practitioners are referred to as hero (vira) sadkaks, as a great
deal of courage is required to circumvent the established social protocol. Many fears must be
faced and ones social programing rebooted. The chakra puja uses the tremendous sexual energy
generated with the partner to achieve a transcendental experience of the divine in the partner and
ones self, embracing the physical plane to transcend the physical plane, converting lust into an
ocean of love for the partner and then riding on that sea of love to embrace all humanity leading
to the great mystic universal vision of love which is referred to as vinjnana samadhi in yogic
literature. God alone exists. The Tantric embraces the divine in all things and thus attains to the
Brahman consciousness. Utilization of this powerful group energy technique requires spiritual
 maturity from all participants. Yoga has always
maintained that every act of human existence
can be made sacred. Tantra refuses to shy away
from that reality. The process is admittedly a
challenging prospect for so many who have
been socialized to artificially separate these two
vital areas of life; sexuality and spirituality. In
doing so our societies has created a neurotic
fragmented consciousness.

Orthodox Hindus are sometimes upset by the

Tantrics insistence on the worship of the Divine
Mother through the use of the panchamakaras, or five sacred Ms; grains (mudra), fish (matsya),
meat (mamsa), wine (madya) and sexual intercourse (maithuna). The only one of these items
which is culturally acceptable within the Brahman traditions is the use of grain. The Tantras
authorize that some of these items could be substituted. Kulanarva suggests that garlic or ginger
can replace meat but nothing can replace maithuna.

While the vast bulk of Tantric literature relating to the chakra puja has been written over the most
recent millennium, references to chakra pujas can be found in much earlier texts. Sage Kalhana
is said to have made numerous references to yogini chakras nearly 2000 years ago in his
Rajatarangini Manuscript.

Chakra pujas, such as this one, are performed by family clans (Kulas). They are family not by
blood but by their mutual connection to Mother Kali and Her 64 eminations.

Because of the sensitivity of the subject, few souls have bona fide experiences with which to
share with the world. Although many people have written books on the chakra puja, few
participants have related actual experiences. Some apologists have even suggested that they are
theoretical or symbolic, particularly in our current era. The author is obligated to inform the
reader that they are not! Over the last three decades, dozens of traditional chakra pujas have been
conducted by the author with increasing success at building and containing group spiritual
energy, both for the individual and collective benefit of participants and those whom their life
touches. The challenge is overcoming the negative conceptions of sexuality and simultaneously
accessing high consciousness with mantras and kundalini practices. Our experience has focused
around a puja which honors structure as a means to an end. Without having realized Self one
should not give up ritual altogether. If a teacher is not available, following the method outlined in
the Mahanirvana Tantra is an excellent methodology. When the fruit representing Love of God
appears, the blossoms of ritual drop off entirely by themselves. They need not be pulled off
prematurely. In fact, ritual serves as an important tool. One buys a tool at a hardware store to
construct something. Later, one might give the tool to another who needs it. The tool served as a
means to an end. Chakra puja is such a tool. One should continue with ritual until tears of joy are
shed at the very thought of God, the divine mother.
 Like Stonehenge, Gobekli Tepe, and other ancient temples, all
of the sixty-four Yogini temples are open to the sky. Like these
other early temples, most of the Yogini temples are round in
construction. As it should be, there is no single sixty-four
Yogini temple having identical deities to any other. Each
Yogini temple is wonderfully unique in that respect. In these
temples, each Yogini has their own individual recess or seat
and all Yoginis face the center of the temple.

Yogini sadhana by tantrics of Kriya Kaula Marg involves many aspects but a key principle is
that, for the Shakta, each of the sixty-four Yoginis is worshipped in turn over time as verily ones
sexual partner. Shiva becomes the central form of devotion for the Shakti. When combined with
the sixty-four tantric kriyas and performed with high consciousness, the practice leads to a
massive increase in auric energy and experiences of inward bliss. The techniques must be learned
from a qualified teacher (adihari guru). It is widely understood that these practices including the
chakra puja were conducted by spiritual clans (kulas) at these great temples. Below is a brief
outline of the temples which have survived the ages.

Khajuraho 64 Yogini Temple.

The 64 Yogini Temple at Khajuraho is an ideal location to do sadhana.

Known as the Chausath Yogini Temple, this tantric temple lies adjacent to the main temple
complex of Khajuraho in Madya Pradesh. This Yogini temple is a most wonderful location to
perform early morning sadhana in, as it receives very few visitors compared to the other temple
of the region. There are no images that have survived the onslaught of intolerant centuries, but
the energy remains nonetheless after more that a millennia. All that is required to tap into their
majesty is to plunge into the inner stillness of meditation. The author has performed tantric
sadhana here and initiated several aspirants into advanced practices.

The Yogini temple is the oldest temple in the Khajuraho complex and stands well apart from the
others. This Yogini temple was constructed with local course granite blocks and thought to have
been completed in 885 AD. Other later temples in Khajuraho are constructed in sandstone. The
temple is built on an elevated platform that rises fifteen feet (4.6 meters). At this temple, each of
the sixty-four Yoginis had their own small temple, placed around the circumference of the
elevation in a rectangular shape. A regional legend explains why no images of the Yoginis have
survived. It is said that due to inadequate pujas by the Chandella Priests, the moorthis left the site
centuries ago and established themselves in the Bheraghat Yogini temple 250 kilometers to the
south.

The rectangular shape of the temple makes Khajuraho an exception, as most other yogini temples
are round. This Chausath Yogini Temple is the oldest temple in Khajuraho and the only local
temple which is not oriented due north and south, but rather northeast to southwest. The temple
is in partial ruins but carefully protected at present by the Indian Archeological survey.
Comfortable hotels and even an airport nearby make access particularly painless. The celebrated
 tantric guru, Osho, brought a number of his
students to this temple, where they
performed a tantric practice.

Bheraghat 81 Yogini Temple.

Centuries after the construction of the 64 Yogini Temple at Beraghat, this Shiva temple was
added. On the positive side, it might have served to save the temple.

This temple, located in Jabalpur district of Madhya Pradesh, overlooks the beautiful Narmada
river. In the early 1960s, Osho did sadhana here, attaining samadhi, as MahaShakti prepared him
for the fulfillment of his dharma to bring tantra to the modern world. The author too, had a
profound bliss experience in the ashram by the temple road, which was related to the readers of
this blog in an earlier posting. (see Samadhi Secrets of the Himalayan Mahavatar Babaji)

The temple, which has 81 Yoginis, was unknown to all but locals for many centuries. It is the
largest of the Yogini temples, with an inner diameter of 125 feet. It was discovered to scientific
archeology in 1874. This temple is one of the four major extant temples containing carvings of
the yoginis. Only a very few of the images have escaped damage. Built between the years 945
and 1000 ad, the temple mount commands a marvelous view of the river flowing through the
marble rocks far below. Artisans abound in the area and sacred Shiva lingams, birthed by the
Narmada river, can be obtained.

Some of the yoginis can be seen in Beraghat. Each of them has a dedicated space between
pillars.

Tantrics of the early middle ages had many enemies. Over centuries, their temple moorthies were
destroyed and the tantrics were not infrequently killed by ignorant zealots. Therefore, the
construction of secret emergency escape tunnels was not uncommon. Bheraghat Swami Maharaj,
who enjoys a small ashram next to the temple grounds, exuberantly showed me the exit to such a
tunnel, situated about a half kilometer up river from the Yogini temple itself. Given its
dilapidated condition, I chose not to enter the tunnel. The vibrations of the entire region are
profoundly affected by the temple and the great souls that have done sadhana there for so many
 centuries. The usual central Shiva platform is not present here.
Instead, an out of proportion and oddly positioned Shiva
temple was constructed over the destroyed Shiva platform
hundreds of years after the original construction. It was placed
so that it would be difficult or impossible for faithful devotees
of Shakti to walk around the temple and communicate with
each of the Yoginis.

Mitauli 64 Yogini Temple,

The Mitauli 64 Yogini Temple rests peacefully atop a hill overlooking paddy fields.

The Mitauli Yogini Temple is a beautifully round stone structure situated on a hilltop overlooking
the village of Mitauli, in the state of Madhya Pradesh. From the hilltop on a clear day, one can
view the green countryside for kilometers. The temple has a radius of 170 feet (52 meters). Thus
it is a mid sized Yogini temple, larger than Hiripur and smaller than Ranipur-Jharial. This temple,
built in the tenth or eleventh century, and was a model for the design of the Indian Parliament
House, designed by Sir Edwin Lutyens and Sir Herbert Baker, before it was known to be a
Yogini temple.

The author enjoyed the peaceful setting at Mitauli 64 Yogini Tantra Temple.

As with other yogini temples, the goddesses were positioned inside the temple looking toward
the center, where Bhairava Shiva resided. There are sixty-four pedestals on the inside
circumference. An additional pedestal may have held Maha Kali Durga. In Tantric cosmology,
this represents the original Shakti energy which gave birth to first sixty-four emanations, and
then an infinite number of manifestations. Each pedestal contains a
Shiva lingam where its missing shakti once stood. Unfortunately none
of the sixty-four Yogini images, or that of Durga, remain. The
engraved names of only four Yoginis have survived. Ironically, their
absence has a positive benefit for tantrics, as few people visit the
temple. For meditation and accessing the Yoginis in the subtle planes,
the energy remains quite high and their presence tangible.

Hiripur 64 Yogini Temple

 In 1989, the authors late Shakti enjoyed the beauty of Hirapur 64
Yogini Temple.

Generally attributed to the ninth century, this temple is located at

the very small village of Hirapur, Odisha. It is quaint and
beautiful, the smallest of all the Yogini temples. I have had the
good karma to visit this temple many times over the last four
decades. Years ago, it was difficult to find, as it was not adjacent
to a paved road, the route was unmarked, signage did not exist,
and its existence was nearly unknown by cab drivers. Now
thanks to its close proximity to Bhubaneshwar, increasing fame,
and due to its designation as a national historic site, it is visited
frequently, not so much by mystics or devotees, but by curious
vacationers and international travelers. Approaching the temple
now, the road is good and the route well marked. Further, most cab drivers in Bhubaneshwar are
aware of it. The deities are carved out of black chlorite stone in standing posture. The author led
a secret sadhana here four decades ago with a group of eight tantrics, but that is no longer
possible, as the old tantric priest who lived in an adjacent mud hut is long gone, the site is far
more developed, and many visit this temple each day. Surrounding the outside of the temple are
images of nine protective dieties. No other Yogini temple has external dieties. There is only one
entrance, which some have noted, gives the temple an appearance of a yoni when viewed from
above. The top of the entrance is so low that nearly everyone is required to bow ones head in
passing through. The central platform has survived, but not the Bhairava Shiva that it supported.
The Yogini images are massively inspiring, though many have been broken. The open roof above
this quaint and cozy temple is a delight !

Ranipur-Jharial 64 Yogini Temple

The Ranipur-Jharial 64 Yogini Temple, overlooking a serene ancient lake, has both power and
beauty.

Located in the Balangir district of Odisha, next to the twin hamlets of Ranipur and Jharial, this
Chausath temple is adjacent to many other ancient temples. The beauty of the Yogini temple is
magnificent. It is constructed with stone and sits upon a massive round rock that overlooks a
serene lake and a landscape dotted with many early brick temples. One approaches the temple
advancing on a gentle inclined plane of the rounded rock upon which it is built. The entrance is
simple but elegant with four steps up and no overhead arch. Between the gates one sees the
stylish elevated platform upon which Bhairava rests.

]
The central Bhairava form at Ranipur-Jharial, with three heads, representing Brahma, Vishnu,
and Shiva, is ithyphallic

The author did sadhana at the Ranipur-Jharial 64 Yogini Temple. The site is a complex of many
ancient temples.

The Bhairava form, with three heads, represents Brahma, Vishnu, and Shiva. The dynamic form
is ithyphallic, showing an erect lingam and a snake, which winds around his waist.
The snake crawls between his body and his phallus, which it touches. This eroticism might
explain why the Bhairava is missing from other Yogini temples, particularly nearby Hiripur,
which has a similar elevated space in the center of the temple. Around the Bhairava form, the
sixty-four Yoginis dance in ecstasy. The thighs of all 64 Yoginis are abducted suggestively. I
have enjoyed deep and reflective meditations at this site and later enjoyed a puja in the Shiva
mandir by the lake just below the Yogini temple. The priest was highly conscious.

The nearest railway station from the temple is Titlagarh, where a few hotels are available. From
there one can get a taxi to Ranipur Jharial which is about thirty km from Titlagarh. One way
travel time is about 1 hour so one should plan for a four hour excursion at minimum, as there are
many other ancient temples in the area worth exploring.

Bodah Yogini Temple

The kindness of the Kalhar station master near the ancient temple complex at Bodah knew no
bounds. He was a delightful intelligent and generous man.

The authors pilgrimage to the Ashta Matrikas and Yogini Temple of Bodah was an adventure. In
planning the travel, I had understood from internet reports that the ancient Shakti site was a few
kilometers from Kulhar train station, Madya Pradesh. Surely, I thought, there would be public
transportation, like nearly any other small village in India. Arriving at the station, I was greeted
by a sign indicating the site was eighteen kilometers away. Given a few kilometers to navigate
the massive site, I understood that I was looking at a round trip of about forty kilometers.
Stepping out of the station, I surveyed the area. No hotels and no vehicles were available. I
returned to the station and introduced myself to the station master. He explained that there were
no rickshaws, no bus stops, and no public transportation of any type within kilometers. The
kindness of that station master knew no bounds, however. He invited me to leave my bags in his
office and I went out to begin a long foot pilgrimage to the
sacred site. Om Babaji ! Just as I began the foot
pilgrimage, a motorcycle pulled up next to me and a warm
hearted soul, discovering my destination and intent, asked
me if I wanted a ride to the site. Apparently someone had
passed the word that I needed transportation. When I
returned to the station hours later, the station master had
requested that his wife prepare an extra lunch and the
station master and myself sat together and enjoyed it. Jai
Ma!

A carved relief of the sapta matrikas at this site is one of the oldest in India.

The first stop at this ancient complex of temples was a tree covered hill which led to a shakti
cave-temple, perhaps the oldest at the site. As I followed the rugged trail up the hill toward the
temple by foot, a tree covered cave was seen adjacent to a rock carving which displayed eight
images seated together in line. Archeologists have identified this as one of the earliest
representations of the seven mothers (sapta matrikas) with Veera Bhadra on the far left. The
Sapta Matrikas are primordial emanations of Kali Durga, assisting her in her role as a ego-demon
killer and grantor of siddhis. These Matrikas, or divine mothers, represent the inner power (also
referred to as shakti) of the primary male deities responsible for creation, preservation and
destruction. In later centuries, Lakshmi was incorporated with the Matrikas to round out the
 mothers as eight (ashta matrikas). The hill breeze and
wonderful shade makes this an excellent area for
meditation. During the dhynam, Mataji, consort of
Mahavatar Babaji, made her presence known. On a hot
summer day, one might well remain here for hours without
encountering another soul. The entire complex at Badoh is
rarely visited, making it ideal for tantric practice.

Although some travel reports refer to a round yogini temple,

the author was not able to locate a round Matrika Yogini
Temple. The locals I met were not familiar with it either. A Jain temple which is said to have
been built from the ruins of another ancient shakti temple is a likely candidate. Its reincarnation
from an earlier temple is clear even to a layman, as the cut stones used to build the retaining
walls and other structures has script and images inconsistent with a Jain temple. Perhaps this
makes it an excellent place to reflect on the reasons for reincarnation, protected by the echoes of
the Divine Mothers ancient past.

The pillars frame the ancient Garimal temple. This whole area was an ancient shakti region.

The main claim to fame for the Badoh complex is the Gardamal temple, which has largely
survived the onslaught of the ages. Beautiful carvings of of apsaras and siddhas are displayed on
its walls. I suggest, for those who wish to visit the Badoh complex, they obtain a hotel room in
Lalitpur and negotiate a round trip by taxi.

Conclusion

Kaula Marg Tantra and the ancient lineage that gave birth to the 64 Yogini temples is a living
tradition. I have endeavored to give a general accounting of these amazing structures which are
literally shrines to eternal tantra. Every true and sincere tantric would be massively graced to
visit these great temples. They are all monuments to the infinite forms of the Goddess, the
Tantric Siddha Macchendranath and Mahavatar Babaji. They are a grand tribute to the tens of
thousands of hero-tantrics that had the courage to perform the ancient secret rituals like Chakra
Puja in order to achieve transcendental bliss. They were not just risking their reputation in a
judgmental world. At times they were risking their very life, as thousands were massacred for
their beliefs. May Maha Kali saturate their souls with peace. May all souls rise to glorious
heights with high tantra!

Namavali of the 64 Yoginis

Chatuhsasthi Kali Yogini Mantra

First published in 1990, with minor error corrections in 2009, including at the yoginiashram.com
site, these mantras come directly from Sathguru Babaji. Devotees of the Mother and her 64
forms will be pleased to know that they have been posted extensively in multiple sites
throughout the internet. All are welcome to use these sacred sounds which will elevate humanity.

For the absolving of sins, clarity of consciousness, a peaceful heart, massive protection, dynamic
aura, robust health, and the magnificent grace of abundance of every type, one should chant the
sacred names of the sixty-four Yoginis. We should never minimize their potential. They are not
minor deities. They are none other than emanations of the one cosmic Prakriti residing over
every aspect of the relative plane. They can pull a soul from the lowest depths of illusion into the
most elevated heights of grace- light.

To perform this puja, simply prepare a copper yantra with sixty-four petals and chant the
following mantras with an open heart. If copper is not available, draw the yantra with India ink
using Bhoj Patra. The daily repetition of these mantras with purify all darkness, jealousy and
resentment within. Seek out direct spiritual guidance from a soul animated by the Divine. As the
Siddha Rama Devar said, Surrender to the young Shakti, and she will not forget you for the rest
of your life.

1. Om Kali Nitya Siddhamata Swaha

Mother of the Siddhas

2. Om Kapalini Nagalakshmi Swaha

Lakshmi of Naga

3. Om Kula Devi Svarnadeha Swaha

Of golden body

4. Om Kurukulla Rasanatha Swaha

Ruler of physical pleasure

5. Om Virodhini Vilasini Swaha

Residing within Self

6. Om Vipracitta Rakta Priya Swaha

Who loves passion

7. Om Ugra Rakta Bhoga Rupa Swaha

Enjoyer of passion in the form

8. Om Ugraprabha Sukranatha Swaha

Ruler of the seminal essence

9. Om Dipa Muktih Rakta Deha Swaha

Liberation through the body of passion

10. Om Nila Bhukti Rakta Sparsha Swaha

Who receives pleasure from the touch of passion

11. Om Ghana MahaJagadamba Swaha

Great Mother of the world

12. Om Balaka Kama Sevita Swaha

Attended by the God of Love

13. Om Matra Devi Atma Vidya Swaha

The Goddess with knowledge of Self

14. Om Mudra Poorna Rajatkripa Swaha

Who completely radiates compassion

15. Om Mita Tantra Kaula Diksha Swaha

Initiatress of the Tantric Kaula Path

16. Om Maha Kali Siddhesvari Swaha

Queen of the Siddhas

17. Om Kameshvari Sarvashakti Swaha

Shakti of All

18. Om Bhagamalini Tarini Swaha

Who delivers from calamity

19. Om Nityaklinna Tantraprita Swaha

Fond of Tantra

20. Om Bherunda Tatva Uttama Swaha

Essence of Sexual Fluid

21. Om Vahnivasini Sasini Swaha

Radiance of the moon

22. Om Mahavajreshvari Rakta Devi Swaha

Sensuous Goddess

23. Om Shivaduti Adi Shakti Swaha

Original Feminine Energy

24. Om Tvarita Urdvaretada Swaha

Giver of the Upward Ecstasy

25. Om Kulasundari Kamini Swaha

Desire Itself

26. Om Nitya Jnana Svarupini Swaha

The Great form of Wisdom

27. Om Nilapataka Siddhida Swaha

Giver of perfection

28. Om Vijaya Devi Vasuda Swaha

Goddess who is Giver of wealth

29. Om Sarvamangala Tantrada Swaha

Who Bestows Tantra

30. Om Jvalamalini Nagini Swaha

Snake Goddess

31. Om Chitra Devi Rakta Puja Swaha

Goddess who is worshipped with passion

32. Om Lalita Kanya Sukrada Swaha

Pure Maiden

33. Om Dakini Madasalini Swaha

Shining with rapture

34. Om Rakini Papa Rasini Swaha

Destroyer of sin

35. Om Lakini Sarvatantresi Swaha

Ruler of all tantras

36. Om Kakini Naganartaki Swaha

Who dances with Nagaraj

37. Om Sakini Mitrarupini Swaha

Friend

38. Om Hakini Manoharini Swaha

Mind Stealer

39. Om Tara Yoga Rakta Poorna Swaha

Who in union bestows complete passion

40. Om Shodashi Latika Devi Swaha

Creeper Goddess

41. Om Bhuvaneshwari Mantrini Swaha

Energy of all mantras

42. Om Chinamasta Yoni Vega Swaha

With dripping yoni

43. Om Bhairavi Satya Sukrini Swaha

Supreme Purity

44. Om Dhumavati Kundalini Swaha

Primordial energy of self

45. Om Bagla Muki Guru Moorthi Swaha

Form of the guru

46. Om Matangi Kanta Yuvati Swaha

Youthful beauty enhanced by Love

47. Om Kamala Sukla Samsthita Swaha

Residing in the Semen

48. Om Prakriti Brahmandri Devi Swaha

Goddess residing in the crown

49. Om Gayatri Nitya Chitrini Swaha

Eternal core of the energy of Self

50. Om Mohini Matta Yogini Swaha

Intoxicated

51. Om Saraswathi Svarga Devi Swaha

Goddess of Heaven

52. Om Annapoorni Shiva Samgi Swaha

With Shiva

53. Om Narasimhi Vamadevi Swaha

Beloved Goddess

54. Om Ganga Yoni Svarupini Swaha

Energy of the Yoni

55. Om Aprajita Samaptida Swaha

Who Bestows Orgasm

56. Om Camunda Parianganatha Swaha

Ruler of sacred erection

57. Om Varahi Satya Ekakini Swaha

Oneness of Truth

58. Om Kaumari Kriya Shaktini Swaha

Energy of dedicated action

59. Om Indrani Mukti Niyantri Swaha

Guide to bliss

60. Om Brahmani Ananda Moorthi Swaha

Image of bliss

61. Om Vaishnavi Satya Rupini Swaha

Form of truth

62. Om Mahesvari Para Shakti Swaha

Transcendental energy

63. Om Lakshmi Monoramayoni Swaha

With beautiful yoni

64. Om Durga Satchitananda Swaha

Truth consciousness and bliss