The rites practised by the Vamis or Vámácháris are so grossly obscene, as to cast into shade the worst inventions which the most impure imagination can conceive. “In this last mentioned sect (the Shaktas),” says a learned Sanskrit scholar, “as in most others, there is a right-handed and decent path, and a left-handed and indecent mode of worship, but the indecent worship of this sect is most grossly so, and consists of unbridled debauchery, with wine and women. This profligate sect is supposed to be numerous, though unavowed. In most parts of India, if not in all, they are held in deserved detestation; and even the decent Shaktas do not make public profession of their tenets, nor wear on their foreheads the mark of the sect, lest they should be suspected of belonging to the other branch of it.” Solitude and secrecy being strictly enjoined to the Vamis, they invariably celebrate their rites at midnight, and in most unfrequented and private places. They neither acknowledge their participation in these most scandalous orgies, nor, as we have already remarked, confess that they belong to any branch of the Shakta sect, although their reserve in this respect is becoming every day more and more relaxed, if not of all, at least, of many. Those, whose immediate object is the attainment of super-human powers, or whose end is specific, aiming at some particular boon or gift, are more strict on the point, lest they reap no fruits of their devotion. They never admit a companion, nor even one of their own fraternity, into the place of their worship. Even when they are believed by the credulous Hindus to have become Shiddas, that is, possessed of supernatural powers; or in other words, when they have acquired sufficient art to impose upon their ignorant and superstitious countrymen, and have established their reputation as men capable of working miracles, they take every care not to disclose the means through which they have attained the object of their wishes, unless revealed by some accidental occurrence or unlooked-for circumstance. Those whose object is of a general character, hold a sort of convivial party, eating and drinking together in large numbers, without any great fear of detection. But yet they always take care to choose such secluded spots for the scenes of their devotion, as lie quite concealed from the public view. They generally pass unnoticed, and are traced out only when we make it our aim to detect them by watching over their movements like a spy. At present, as their chief desire appears to be only the gratification of sensual appetites, they are at all times found to be more attentive to points which have a direct reference to the indulgence of their favourite passions, than to those minor injunctions which require of them secrecy and solitude. These, however, they are obliged to observe, at least in part, for their own account; for the abominations which, under the name of religious rites, they practice, cannot but expose them to disgrace and reproach, even among the degenerate Hindus.[13]
Guided by the same authority we present a brief summary of the principal rites observed by the above sect. The drinking of spirituous liquors, more or less, is with them, we are told, no less a habit than a religious practice. They will perform no religious ceremony without wine. In their various forms of daily worship, in the performance of all their ceremonial rites, in the celebration of all their public festivals, wine is indispensable. Every article of food which they offer to their goddess, is sprinkled over with the intoxicating liquor. Here it should be observed that the orthodox Vamis will never touch any foreign liquor or wine, but use only the country doasta, which they drink out of a cup formed either of the cocoa, or of a human skull. The liquor is first offered to their especial divinity in quart bottles or pints, but more frequently in chaupalas and earthen jars, and then distributed round the company, each member having a cup exclusively his own. If there be no company, the worshipper pours the liquor into his own cup and after certain motions and prayers, empties it at a single draught. They call themselves and all other men that drink wine, birs or heroes, and those that abstain from drinking, pasus, i.e., beasts. No sooner is a child born, than they pour into its mouth a drop or two of wine; at the time of its Sankára, called the Anna prásana, which takes place at the sixth moon from its birth, if it be a male, or at the seventh moon, if it be a female, they give it pieces of cork or shola dipped in wine to be sucked, so they habituate the child from its cradle, in the drinking of spirituous liquors. At the time of the principal initiation, or mantra grahana, that is, when the specific or Bij mantra is received from the Guru, he and his new disciple drink together, the former at intervals giving instructions to the latter as to the proper mode of drinking. Whenever the spiritual guide visits a Kaula family, all its members, men, women, and children, gather round him, and with great cheers and feasting, drink his health as he drinks theirs. The fact is, drinking is carried on to an infamous and degrading extent, their principle is said to be, drink, and drink, and drink again, till you fall flat on the ground; the moment you rise, drink again, and you shall obtain final liberation.
In justice to some who are exceptions to this rule, we must observe that all Vámácháris are not drunkards, though they all drink. Some of the Tantras prescribe the exact quantity to be drunk. According to their prescription, the least dose to be taken is an ounce, and the largest not exceeding three ounces.
There is another variety of the Vámis who substitute certain mixtures in the place of wine. These mixtures are declared in the Tantras to be equivalent to wine, and to possess all its intrinsic virtues without the power of intoxication; such as the juice of the cocoanut received in a vessel made kansa: the juice of the water-lemon mixed with sugar, and exposed to the sun; molasses dissolved in water, and contained in a copper vessel, etc.
In all the ceremonies, which not only comprehend the worship of the Shakti, but are performed for the attainment of some proposed object, the presence of a female, as the living representative, and the type of the goddess, is indispensably necessary. Such ceremonies are specific in their nature, and are called Shádhanás. Some who are more decent than the rest of the sect, join their wives in the celebration of the gloomy rites of Kali. Others make their beloved mistresses partners in their joint devotion. Here the rite assumes a blacker aspect. The favourite concubine is disrobed, and placed by the side or on the thigh of her paramour who is in the same condition. In this situation, the usual calmness of the mind must be preserved, and no evil lodged in it. Such is the requisition of the Shastras, say the Vámis, when reproached for their brutal practices.
In this way is performed the rite called the Mantra Sádhaná. It is, as must be expected, carried on in great secrecy, and is said to lead to the possession of supernatural powers. The religious part of it is very simple, consisting merely of the repetition of the Mula mantra, which may or may not be preceded by the usual mode of Shakta worship. Hence it is called the Mantra Sádhaná, to distinguish it from other sorts of Sádhanás. After ten P.M., the devotee, under pretence of going to bed, retires into a private chamber, where, calling his wife or mistress, and procuring all the necessary articles of worship, such as wine, grains, water, a string of beads, etc., he shuts the doors and the windows of the room, and, sitting before a lighted lamp, joins with his partner in drinking. The use of this preliminary is obvious. When, by the power of the spirits, the veil of shame is withdrawn, he, making his wife or mistress sit in the manner already described, begins to repeat his mantra, and continues to do so till one, two, or three o’clock in the morning. At intervals the glass is repeated, and the ceremony is closed in a manner which decency does not allow us to state.
We now come to the blackest part of the Vámá worship. Nothing can be more disgusting, nothing more abominable, nothing more scandalously obscene, than the rite we are about to describe. The ceremony is called Shi-Chakra, Purnábhisheka, the ring or full initiation. This worship is mostly celebrated in mixed societies, composed of motley groups of various castes, though not of creed. This is quite extraordinary, since, according to the established laws of the caste system, no Hindu is permitted to eat with an inferior. But here the rule is at once done away with, and persons of high caste, low caste, and no caste, sit, eat, and drink together. This is authorised by the Shastras in the following text:—“While the Bhairavi Tantra (the ceremony of the Chakra) is proceeding, all castes are Brahmans—when it is concluded they are again distinct.” Thus while the votaries of the Shakti observe all the distinctions of caste in public, they neglect them altogether in the performance of her orgies.
The principal part of the rite called the Chakra is Shakti Sádhaná or the purification of the female representing the Shakti. In the ceremony termed mantra Sádhaná, we have already noticed the introduction of a female, the devotee always making his wife or mistress partner in his devotion. This cannot be done in a mixed society. For although the Vámis are so far degenerated as to perform rites such as human nature, corrupt as it is, revolts from with detestation, yet they have not sunk to that depth of depravity as to give up their wives to the licentiousness of men of beastly conduct. Neither is it the ordination of the Shastras. For this purpose they prescribe females of various descriptions, particularly “a dancing girl, a female devotee, a harlot, a washerwoman, or barber’s wife, a female of the Braminical or Sudra tribe, a flower girl, or a milk maid.” Some of the Tantras add a few more to the list, such as a princess, the wife of a Kápali, or of a Chandal, of a Kulála, or of a conch seller. Others increase the number to twenty-six, and a few even to sixty-four. These females are distinguished by the name of Kula Shakti. Selecting and procuring females from the preceding classes, the Vamacharis are to assemble at midnight in some sequestered spot, in eight, nine, or eleven couples, the men representing Bhairavas or Viras, and the women Bhairavas or Náyikás. In some cases a single female personating the Shakti is to be procured. In all cases, the Kula Shakti is placed disrobed, but richly adorned with ornaments on the left of a circle (chakra) described for the purpose, whence the ceremony derives its name. Sometimes she is made to stand, totally destitute of clothing, with protuberant tongue and dishevelled hair. She is then purified by the recitation of many mantras and texts, and by the performance of the mudra or gesticulations. Finally she is sprinkled over with wine, and if not previously initiated, the Bij mantra is thrice repeated in her ear. To this succeeds the worship of the guardian divinity; and after this, that of the female, to whom are now offered broiled fish, flesh, fried peas, rice, spirituous liquors, sweetmeats, flowers, and other offerings, which are all purified by the repeating of incantations and the sprinkling of wine. It is now left to her choice to partake of the offerings, or to rest contented simply with verbal worship. Most frequently she eats and drinks till she is perfectly satisfied, and the refuse is shared by the persons present. If, in any case, she refuses to touch or try either meat or wine, her worshippers pour wine on her tongue while standing, and receive it as it runs down her body in a vessel held below. This wine is sprinkled over all the dishes which are now served among the votaries.
Such is the preliminary called the purification of the Shakti. To this succeeds the devotional part of the ceremony. The devotees are now to repeat their radical mantra, but in a manner unutterably obscene. Then follow things too abominable to enter the ears of men, or to be borne by the feelings of an enlightened community; things, from which the rudest savage would turn away his face with disgust.
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