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 Makaras20—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 and wine 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 doctrine is 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 part of the ceremonial worship of most Eastern peoples. Dancing girls were attached to the Egyptian temples and to that of the Jews. David also, we are told, ‘danced before the Lord with all his might’. And to every temple of any importance in India we find a troup of Nautch or dancing girls attached.
“These women are generally procured when quite young, and are early initiated into all the mysteries of their profession. They are instructed in dancing and vocal and instrumental music, their chief employment being to chant the sacred hymns, and perform nautches before the God, on the recurrence of high festivals. But this is not the only service required of them, for besides being the acknowledged mistresses of the officiating priests, it is their duty to prostitute themselves in the courts of the temple to all comers, and thus raise funds for the enrichment of the place of worship to which they belong.
“Being always women of considerable personal attractions, which are heightened by all the seductions of dress, jewels, accomplishments and art, they frequently receive large sums in return for the favours they grant, and fifty, one hundred, and even two hundred rupees have been known to be paid to these syrens in one night. Nor is this very much to be wondered at, as they comprise among their number, perhaps, some of the loveliest women in the world.
“It has been said already that among the classes from which a medium for Sacti is selected, is the courtesan and dancing-girl grade; they are indeed more frequently chosen for this honour than the others before enumerated. A Nautch woman esteems it a peculiar privilege to become the Radha Dea on such occasions. It is an office indeed which these adepts are, on every account, better calculated to fulfil with satisfaction to the sect of Sacteyas who require their aid, than a more innocent and unsophisticated girl.
“The worship of Sacti (as already observed) is the adoration of POWER,28 which the Hindus typify by the Yoni, or womb, the Argha or Vulva, and by the leaves and flowers of certain plants thought to resemble it. Thus in the Ananda Tantram, c. vi., verse 13, we find an allusion to the Aswattha, or sacred fig-tree (the leaf of which is in the shape of a heart, and much resembles the conventional form of the Yoni, to which it is compared) …
“In Ananda Tantram, cap. vii. 148, and other passages, reference is made to Bhagamala. She appears to be the goddess who presides over the pudendum muliebre, i.e., the deified Vulva; and the Sacti is thus personified.
“In the mental adoration of Sacti a diagram is framed, and the figure imagined to be seen inside the Vulva. This is the Adhamukham, or lower face, i.e., the Yoni, wherein the worshipper is to imagine (mantapam) a chapel to be erected.29
“All the forms of Sacti Puja require the use of some or all of the five—Makaras,30 Mansa, Matsya, Madya, Maithuna, and Mudra—that is flesh, fish, wine, women, and certain mystical twistings or gesticulations with the fingers.
“Such are some of the peculiar features of the worship of POWER (or Gnosticism)31 and which, combined with the Linga Puja (or adoration of Phallus), constitutes at the present day one of the most popular dogmas of the Hindus.”
Such was Sellon’s description of Tantricism. As far as the Facts of Tantric worship were concerned it was not too far from the truth, but Sellon’s failure to arrive at any faint conception of the inner philosophy of Tantricism completely invalidated his interpretation of the cult.
1 This and the succeeding quotations come, unless otherwise indicated, from Sellon’s posthumously published pornographic autobiography The Ups and