Ritual

Sakti worship
It is not physiological sight but psychologically seeing her as a
mental screen onto which is projected a series of personifications,
that changes the adept's ordinary perception of a woman into a
special kind of perception - Sakti. The transference of divinity is
not something which is detached from the real but is within the
reach of experience. The man and the woman both are parts of a
drama to which they conform in perfect lucidity. Their interplay is
a complementary movement of thought and feeling; there is no
place for abstraction here, but only constant reference to a tangible
human condition. Hence the experience of the transubstantiation
of a woman into a goddess is viewed as a very special revelation of
reality which can be seen, felt, and apprehended in no other way
than what it is.
The man and woman encounter themselves in one another; in
doing so more completely does one relate to one's inner self. This
continuous activity of 'seeing' into one another through the
various ritual acts climaxing in sexo-yogic asana plunges the group
into an anonymity in which personal ego-sense is dissolved for the
acceptance of the common goal. By the process of ritual
projection, the adepts are imbued with divinity until both the male
and female, who represent the dialectical principles, achieve an
existential awareness of unity similar to the symbol of the circle:
'So 'ham: I am He' or 'Sa 'ham: I am she', for 'There is no
difference between Me and Thee.'
Sublimation techniques are based on regulating seminal
ejaculation, which is achieved by combined thought and breath
control, along with certain asanas such as Padmasana, Siddhasana,
Savasana, Yoniasana, Janujugmasana, Chakrasana, Puhapakaasana,
Ratiasana, Bhagasana, and certain mudras, prominent
among which are Vajroli, Sahajoli, Yoni, Khechari and Mahamudra.
Sexual energy is also controlled through Hatha-yoga. The
proper practice of these mudras, bandhas or asanas, pranayama,
etc., ensures retention of sexual energy in both partners. If, by
chance, orgasm occurs, the fluids can be withdrawn into the body
by Vajrolimudra. Through bandhas and asanas, expansion and
contraction of the pelvic region are also possible, the most effective
being the Uddiyana-bandha, Mula-bandha and Mahavedha. True
maithuna is the consummation of a difficult apprenticeship.
The next stage of the ritual consists of its higher level, Sakti
worship. The adept visualizes the essence of his Sakti as an abstract
Devi. Kulu Valley, Himachal
Pradesh, c. 18th century. Bronze.
175