from The Great Book of Tantra by Indra Sinha
Page 15: The sacred lingam of Shiva, clearly identified by the two tridents, surrounded by four symbols of the yoni. Above the lingam a moon, not always a female symbol. In the tantric alchemy of the Tamil Siddhas, for example, male semen is known as essence of the moon (Tamil, velli).
Page 19: Magical diagrams, plus four yoni symbols, mark this woman/priestess as a ritual consort of the god Shiva (see trident on forehead); and/or his living representative(s). The two lingams at the bottom, plus the two gandharvas (Skt., centaurs), aim at the yoni; sometimes refered to as mystic mandala. Snakes surrounding her arms, but clearly held in her power, hint at the kundalini; the rise and fall she is in control of. Note the red and white stains.
Page 44: Lots of kundalini snakes are rising from below the three sexually active persons in the painting's center; though they are directed downwards in the outer figures - either sexless or eunuchs (whose severed genitals may be those at the bottom). The female figure is marked with the sun, among some Tantrics a symbol for the inner gold (Tamil, pon), a term indicating female sexual secretions.
Page 60: The kundalini clearly arising, in its traditional three and a half coils, from the lingam aroused by approaching the yoni. Two more lingams in the upper pair of hands fit two more yonis in the lower pair. The woman has disheveled hair, probably indicating that she menstruates.
Page 85: The reddish brown color of the woman (priestess, goddess) probably indicates that she is menstruating. She holds two tridents (symbol of Shiva) in her hands but touches two lingams with her feet; while her yoni is approached by more lingams. The nose of Shiva (blue face) is a lingam; his lolling tonge (often said to be a phallic symbol) seems to continue into the lingam (red glans) on the woman's chest; possibly indicating cunnilingus. The whole seems to suggest a sexual ritual with several man focusing on one woman; especially the powers of her menstrual yoni.
Page 103: Four male figures aim tridents of Shiva at the vital points of this represenation of Shakti, the Cosmic Goddess or Source of All. While the snakes (kundalini) are everywhere, but largest on the goddess' own body, two tridents are aimed at the yoni (the power of birthing) and two at the breasts (the powers of nurturing). Not visible on this small and reduced scan: the four green men above and below are all erect. Heavy blood stains.
Page 105: In all three representations of god (Shiva) and goddess (Shakti) shown within the main figure of this "Golden Shakti", the woman is always on top. Notice the white face, legs and arms surrounding the large face above, and the goddess' fanged mouth turns into a veritable vagina dentata about to devour the god's erect lingam. In the middle, an excited god assists the goddess in giving birth to all and everything. Below, still aroused, he collects the blood of life from her breasts. Multiple severed heads show the goddess to be the ruler over death as well as life. In the middle - unique as far as I know - Shiva is fisting Kali rather than (as usually) pnetrating her.
