"In New Age Tantra, it is a male’s ability to bring his female partner to sustained, abundant orgasm, without himself shedding his seed, that is stressed, with reference to an erroneous paradigm that Buddhist “Tantric sex” always remained unconsummated, that is, that it ended in coitus interruptus and an ecstatic mystical experience for both partners" Kiss of the Yogini David Gordon White
"The Tantric Hero, in his cremation-ground cult of the Yoginīs, incites these multiple female beings to devour him—both from within through their fiery sexual fluids, and from without, by making him “food for the Yoginīs”—in order precisely that they might transform him into their superhuman lover and master. " Kiss of the Yogini David Gordon White
"In spite of abundant textual references to various siddhis [supernatural enjoyments] in classical Yoga texts, many modern Indian scholars, and like-minded western ones as well, have seized on a single sūtra of Patañjali (3.37) to prove that magical powers were regarded as subsidiary, and even hindrances, to final liberation and consequently not worthy of concentrated pursuits. This attitude may have been operative in Vedāntic and Buddhist circles and is now popular among practitioners imbued with the spirit of the Hindu reformist movements, but it was not the view of Patañjali and certainly not the view of mediaeval exponents of Haṭha Yoga."
Lorenzen, Kāpālikas and Kālāmukhas, pp. 93–94.
"Most of pragmatic religious life in South Asia revolves around family gods, that is, those deceased family members, distant or recent, who have died untimely or unusual deaths. Such a death has barred their path to the protected world of the ancestors, the happy dead; and so these unhappy and unsettled spirits find themselves condemned to a marginal and dangerous existence. Because these beings inhabit the limen between the living and the dead, they are most readily encountered in the places at which they departed from this world: graveyards and charnel and cremation grounds. As such, these sites become the privileged venues of certain types of Tantric practice (exorcism, subjugation, killing, etc.), as described in gruesome detail in sacred and secular medieval literature, and graphically illustrated on the lower portions or borders of Buddhist mandala art in particular. "The kiss of the Yogini ch. 9
"Whereas the devotional aspect of this south Indian narrative has been probed and analyzed in detail by a number of scholars, the person of the ascetic whom the god Śiva impersonates in the story has not. When Śiva decides to visit Ciruttoṇṭar, he “disguises” himself as a vairavar, a “Bhairava (ascetic),” which is, as David Shulman has noted, a double mimesis: Śiva posing as a living, human replica of himself in his skull-bearer (kāpālika) form. As we will have the occasion to observe in greater detail in chapter five, Śiva’s Bhairava disguise is pleonastic on another register.
In Hindu and Buddhist Tantra, the divine prototype of the tantric yogi is, precisely, the god Bhairava, or, put another way, the divinity whom the tantric yogi imitates in his imitatio dei—and it should be recalled here that the goal of many tantric practitioners is to become the god himself— is Bhairava" Davide Gordon White Sinister Yogis
"According to the Kaula worldview, the godhead—the source of all being and power in the world—externalized himself (or herself, in the case of the purely feminine hierarchy of the Kālī-Krama of Kashmir) in the form of a series of female hypostases, a cluster of (often eight) great Goddesses, who in turn proliferated into the multiple circles of feminine energies (often sixty-four) that were their Yoginī entourage. These semidivine Yoginīs and the human women who embodied them therefore carried in their bodies the germ plasm of the godhead, called the “clan fluid” (kuladravyam), “clan nectar” (kulāmṛta), “vulval essence” (yonitattva), the “command” (ājñā) the “real thing” (sadbhāva), or simply the “fluid” (dravyam), or the “clan” (kula). While this fluid essence of the godhead flowed naturally through these female beings, it was absent in males. Therefore, the sole means by which a male could access the flow of the supreme godhead at the elevated center of the mandala, the clan “flow chart,” was through the Yoginīs, who formed or inhabited its outer circles.
Only through initiation by and continued interaction with the Yoginīs could these male practitioners access this fluid essence and boundless energy of the godhead. It was therefore necessary that male practitioners be “inseminated,” or more properly speaking “insanguinated,” with the sexual or menstrual discharge of the Yoginīs—rendering the “mouth” of the Yoginī their sole conduit to membership in the clan and all its perquisites. Here, the “mouth” of the Yoginī was her vulva, and “drinking female discharge” (rajapāna), the prime means to fulfilling these male needs. Therefore, the erotico-mystical practice, the “Tantric sex” practiced by the Kaula practitioners, mainly involved drinking the “power substances” that were sexual fluids, either through “mutual oral congress” or through a form of genital sex called vajrolī mudrā (“urethral suction”), by which the male partner was able, following ejaculation, to draw up into himself the sexual discharge of his female partner"
"The Goddess, through the channel of her vulva and its emissions, is the mother of the entire flow chart of the clan, indeed of the entire embodied cosmos."
"India has long portrayed the vulva, or 'nether mouth,' of postmenarchal women as both bleeding and bloodthirsty, and thereby doubly devouring. On the one hand, a woman must compensate her monthly loss of blood by drinking blood or blood substitutes; on the other, menstrual or uterine blood is intrinsically 'hot' and 'fiery,' burning up and consuming the “cool” male semen that comes into contact with it."
"In Hindu contexts, the Tantric Virile Hero generated and partook of his own and his consort’s vital fluids in a “eucharistic” ritual, whose ultimate consumer was the Goddess herself, who, pleased, would afford the supernatural enjoyments and powers the practitioner sought"
