Sexuality, Magic and Perversion Read Online Free PDF Page B

and the term Sacti comprehends them all, yet the homage of the Sactas is almost restricted, in Bengal, to the consort of Siva. The Varnis, or Vamacharis, worship Devi as well as all goddesses. Their worship is derived from a portion of the Tantras.
“According to the immediate object of the worshipper is the particular form of worship; but all the forms require the use of some or all of the five Makaras 20 —Mansa, Matsya, Madya, Maithuna, and Mudra—that is, flesh, fish, wine, women, and certain mystical gesticulations with the fingers. 21 Suitable muntrus, or incantations are also indispensable, according to the end proposed, consisting of various unmeaning monosyllabic combinations of letters, of great imaginary efficacy. 22
“When the object of worship is to acquire an interview with, and control over, impure spirits, a dead body is necessary. The adept is also to be alone, at midnight, in a cemetery or place where bodies are burnt. Seated on the corpse, he is to perform the usual offerings, and if he do so without fear or disgust, the Dhutas, the Yoginis, and other male and female demons become his slaves.
“In this and many of the observances practised, solitude is enjoined, but all the principal ceremonies comprehend the worship of Sacti, or POWER , and require, for that purpose, the presence of a young and beautiful girl, as the living representative of the goddess. 23 This worship is mostly celebrated in a mixed society; the men of which represent Bhairavas, or Viras, and the women, Bhanravis and Nayikas. The Sacti is personified by a naked girl, to whom meat andwine are offered, and then distributed among the assistants. Here follows the chanting of the Muntrus and sacred texts, and the performance of the Mudra, or gesticulations with the fingers. The whole terminates with orgies amongst the votaries of a very licentious description. 24 This ceremony is entitled the SRI CHAKRA , or PURNABISHEKA, THE RING or full Initiation. 25
“This method of adoring the Sacti is unquestionably acknowledged by the texts regarded by the Vanis as authorities for the impurities practised.
“The members of the sect are sworn to secrecy, and will not therefore acknowledge any participation in Sacta-Puja. Some years ago, however, they began to throw off this reserve, and at the present day they trouble themselves very little to disguise their initiation into its mysteries, but they do not divulge in what those mysteries consist.
“The Culanava has the following and other similar passages: the Tantras abound with them:
     
“ ‘Many false pretenders to knowledge, and who have not been duly initiated, pretend to practise the Caula rites; but if perfection be attained by drinking wine, then every drunkard is a saint; if virtue consists in eating flesh, then every carnivorous animal in the world is virtuous; if eternal happiness be derived from the union of the sexes, then all beings will be entitled to it. A follower of the Caula doctrineis blameless in my sight if he reproves those of other creeds who quit their established observances. Those of other sects who use the articles of the Caula worship shall be condemned to a metempsychosis during as many years as there are hairs of the body.’
     
“The Kauchiluas are another branch of the Sactas sect; their worship much resembles that of the Caulas. They are, however, distinguished by one particular rite not practised by the others, and throw into confusion all the ties of female relationship; natural restraints are wholly disregarded, and a community of women among the votaries inculcated. 26
“On the occasions of the performance of divine worship the women and girls deposit their julies, or bodices, in a box in charge of the Guru, or priest. At the close of the rites, the male worshippers take each a julie from the box, and the female to whom it belongs, even were she his sister, becomes his partner for the evening in these lascivious orgies. 27
“Dancing formed an important