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 When, by the power of the spirits, the veil of shame is withdrawn, he, making his wife or mistress sit in the manner already described, begins to repeat his mantra, and continues to do so till one, two, or three o’clock in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.