Oh Goddess Chinnamasta
Lust and desire is in your blood.
You show us the place where lust and desire belong.
You feed the Chandra Nadi;
You feed the Surya Nadi.
You are the dark Amvasya between,
You are the cut into the Purnima
The movement of desire do you teach.
Mistress of lunar and solar maneuvers you be.
You reveal the natural secrets of sex.
by showing us how to bow down
& let the tides of nature move us,
to you we bow

Tantric practices raise the judgements and inferences we place upon phenomena.

The collective energies that we unconsciously and oftentimes consensually drink from – around the themes of blood, death and sexuality – comprise the deepesest-seated aspects of our reality. These views are like astral-though-forms, that live in the sediment of our psychic being.

Shaking any established structure is a challenge that uproots and creates chaos. Crisis and creativity go hand in hand. Revolution can tumble the structures of stagnancy & sickness, but it doesn’t necessarily occur mildly and pleasantly.

When we work Tantricly, we stir the very origins and rudiment of our being.

Some of those codes are firmly held in place and given strength from ancestral, social, religious and spiritual codes of binding and boundary.

When such codes are shaken or questioned, it can create an opening to unglimpsed or repressed states of being. With the unfamiliar, fear can arise.

From such unfamiliar states, it is easy to recoil from the further investigation, and withdraw to a familiar though-form.

Tantra is a subject that does not seek to withdraw to structures, but reminds us that, to be fearless is the great confrontation with reality.

Where is that confrontation?

For the Tantric, that confrontation is with their own inner structures. Our structures are revealed in our reactions.

So in this way, we could say that Tantra is the study of our reactions.

Creative magical being and love are a heartbeat away,
‘neath the structures that incase the boundless heart.

Avoiding painful reactions and choosing to focus only on pleasant reactions is a path to destruction for the Tantric.

It implies that we never face our inner structures and come to unfold our life power.

A symptom of this would be to run with a consensual level of reality, never claiming our full power and responsibility that stands beyond realms of space and time.

Another symptom of not ever confronting oneself, would be to deflect the view from ourselves and ever confront the world around us. Finding ever the enemy outside is the most depleting undertaking that the Tantric is careful not to fall into.

It is a trap that consumes the Shakti (life power) that is needed to fuel the inner voyage.

So what is the middle stream that stands beyond passive acceptance and active outer battle?

This is the middle stream of self-perpetuating life force that the Goddess Chinnamasta drinketh from!


Chinnamasta Devi delights in trampling upon two lovers locked in sexual embrace. These lovers are Kama, who is the god of desire, and his wife Rati who rides upon him.

Rati is the Goddess of sexual lust and pleasure, she sits atop Kama, and upon her, Chinnamasta takes her Asan.

Chinnamasta has cut off her own head and holds it in her hand (left hand). Blood spurts out of her headless body in three channels.

Chinnamasta’s head drinks from the middle spring of blood.

On the right of Chinnamasta stands her devotee Varnini, who drinks from the right channel of blood.

On the left is her devotee Dakini, who drinks from the left channel of blood.

Chinnamasta is a nourishing Goddess.

Chinnamasta nourishes
the three channels of the spine,
known as Ida, Pingala
& Sushumna

These 3 are are the receptive and active channels, with the balancing force sandwiched between the two.

Sushumna Nadi as is it is called, is created from the balanced union of Chandra and Surya.

It is these channels of essential being that the Goddess Chinnamasta nourishes.

She nourishes these three aspects by three distinct forms of desire.

Dakini, on the left of Chinnamasta, represents the passive reception of desire, that is, the power to lay low and receive desire.

Varnini, on the Right of Chinnamasta, represents the power to actively step-forth and express desire.

The middle channel, which Chinnamasta herself drinks from, is the bridging union of the two opposites of desire.

The middle channel of Sushumna Nadi represents the secret of desire that lives between the opposites of desire. This is the lesson of the Goddess Chinnamasta.


Chinnamasta is a Goddess of sexual energy flow. The threefold nature of sexual energy is Chinnamasta, and Chinnamasta is the threefold nature of sexual energy.

These are the energies of receptive, active and balanced equilibrium.

Tantra is very much a practice that relates to receptive and active poles of energy.

Chinnamasta is the secret third element where the receptive and the active meet.

Her form is most graphic. It sharply and directly emphasises the laws of energy exchange.

From the Tantric perspective,
all of our endeavours
fall within the realm
of active and passive desire.

The threefold nature of sexual energy is Chinnamasta, and Chinnamasta is the threefold nature of sexual energy.

Chinnamasta is a Goddess of sexual energy flow.

Ritual investigation of Chinnamasta can teach us about sexual energy and it’s three-fold nature.

This of course relates to sex directly, but it also encompasses the exchange of energy in general.

Chinnamasta Sadhana (the way, or path of Chinnamasta) is instinctual and primal. She opens the knots of repression and bound up love.

Chinnamasta is pure instinct itself. She is the secret that lives between the expression and reception of instinct.

Chinnamasta is the union of the opposites of sexual polarity. It could be said that she is the equilibrium of the opposites of sexual energy.

All expressions of energy are dual, and all expressions of dualities have their sacred place of meeting. Chinnamasta stands in that place of meeting.

Let us take the stark example of day and night. They are dual expressions of the same energy, moving in opposite directions. The place of equilibrium in which they meet is twilight. A third principle is created in the meeting of these dualities. Twilight is not always obvious and easily passes as a moment of little consequence. To the Tantrics it is a moment of great consequence in which the central line between is nourished. Twilight is a time for Tantric ritual for this very reason.

The practice of Hatha Yog
relates very much to working with
receptive & active principles of energy
& discovering the place
where they meet.

Chinnamasta mixes all things together. She is the secret third element where the receptive and the active desire meet and fuse together.

Her form is graphic,
which sharply & directly emphasises
the laws of desire
& energy exchange.

Chinnamasta Sadhana is instinctual and very matter of fact. In fact Chinnamasta is the pure essence of instinct, found between the expression and reception of instinct itself. She waits for the meeting, in the secret twilight place.


Chinnamasta is the great giver: She beheads herself in order to give to her devotees.

The story goes that once the Goddess was wandering through creation with her devotees Dakini and Varnini.

Dakini represents the lunar receptive nature of the devotee, Varnini represents the Solar and active nature of the devotee.

The desire to live these expressions of energy reached an extreme point in her devotees and, quite suddenly, they became sexually aroused and urgently needed to experience the extremes of active and receptive desire.

Chinnamasta is the epitome of generosity, and she did not hesitate to meet the needs and desires of her devotees. She gave to both the receptive and the active requirements.

Chinnamasta in this way represents the work of the Kundalini channel with its threefold movement of energy.


Chinnamasta relates to all matters connected to blood.

She fortifies the blood, and reveals the Vidya (wisdom) of how to navigate in vampiric realms while maintaining health and vitality.

Her Vidya reveals such things as the the secrets of the lunar rhythms of sexuality and the mysteries of menstrual blood.

This night’s ritual is concerned with the study of blood, and our sexual life energy and desire in its three-fold aspects.

It is a ritual night reserved for studying what we most urgently require to receive, and what we most urgently require to express.

And more than this, it is a ritual night to know the unifier of these two expressions… that unifier is Chinamasta.

The ritual practices of Chinnamasta
bring healing to our Love life.
The ritual practices of Chinnamasta
bring healing to our life of Love.


Chinamasta’s annual ritual night takes place on the 13th day of the ascending Moon, when the Moon is in the Nakshatra ( lunar mansion) of Chittra.

Chittra Nakshatra is the celestial jewel in the constellation of Virgo.

It is the Spica Star in the left hand of the reclining Virgin.

Chittra Nakshatra is the jewel of Chinamasta.

Her jewel shines with the secret lustre of the union of the two dualistic forces.

Her Jewel is the central point that is created by the meeting of polarities.

Chinamasta transmits the wisdom of sacred equilibrium. Her Jewel is the place where opposites and opposition are magically fused together.

On the 13th Moon day of Chinamasta, we see a dark slither of Moon… as in the picture above.

This dark slither represents the sword of Chinamasta with which she decapitates her own head.

Chinnamasta is the jewel of feminine sexual force

She is not a Shakti that is easy to look at directly for the active mind that the does not melt to the receptive feminine currents.

To honour Chinamasta is to be lovingly nourished.

This is encoded within the story of Chinnamasta that will be the investigation of this night’s ritual.

Honouring the feminine is a task most Tantric

To join the ritual,
touch the heart of the blood-red bloom