(from "A Jewel From My Mother's Crown"):
The word “mother” brings to our minds usually the “one who gives birth to”. I was born out of her womb and that is my place of birth. The birth channel, the yonī = vagina is the only entity that really qualifies to be called the mother. It is indeed a temple where the Goddess who gives birth is located. We call the Goddess there as Gaurī (creatrix).
The yonī is also the place where billions of sperms who are trying to get a chance to live are destroyed. That is why she is known as Kālī (destroyer). Gaurī is the one who accepts the seed and gives it life, and Kālī is one who accepts the seed but destroying it. For this reason, it is important to worship Kālī during menstruation, when conception is not possible. They are different, yet they are located at the same place, called by different names at different times. They are both located in the Mūlādhārā Cakra.
So as the Mother of all, who gives birth to us through her yonī, Gaurī is worshipped in the yonī. She is the base in which the Liṅga (phallus) of Śivā stands. Lalitā Sahasranāmam speaks of Bhagārādhyā (meaning, worshipped in the yonī). There are so many names in the Lalitā Sahasranāma that relate explicitly to the sexual aspects of the Mother Goddess worship.
There were times when fertility rites where the love between man and woman was offered as an intimate service to the Goddess. Devī the universal mother is located in the Svādhiṣṭhāna cakra. Sva by self, adhiṣṭhāna residing in. The place where Devī is residing in, is the genitals. The seat of the Kuṇḍalinī power, the energy which gives supreme pleasure of orgasm is located in the genitals.
The starting point of Kuṇḍalinī is known as Kumāra. He is like the young Śivā. The big Śivā is the male liṅga = phallus. Kumāra, his son, the small liṅga in the female is the clitoris. The female liṅga is the seat of happiness and pleasure and the origin of Kuṇḍalinī Śakti.
The first movement of the Kuṇḍalinī is to make you lose your sense of body identification, and that is exactly what happens in orgasm. You are flowing out of yourself as the seed and you lose all your tensions. The word orgasm is used in Tantrā in the broader context as losing all your tensions. If you are worried, losing your worry is an orgasm.
There was one fellow who used to wear shoes three times under size. He used to walk with those shoes all day long. He would suffer excruciating pain throughout the day. When asked, “Why do you wear those undersized shoes and bear the pain?” He said, “There is only one happiness left in my life and that is when I remove this shoe from my foot, only then I feel extremely happy.”
We are all wearing this undersize shoe, called this body, and once you find the release from this body you find happiness, the only happiness that we know, and that is called an orgasm. We want repetition of that happiness because we want to be permanently in that state. The only way to achieve that is to recognize the stress developing and be able to relieve that stress. This is the main point of Tantrā. Try to be in a state of constant orgasm, to be in the perpetual union between Śivā and Śakti.
The mother who gives birth is called Gaurī. Man is very incidental to the process of creation. He just deposits a seed in the womb and then walks out; there finishes his duty. We think we are the mothers of our children that we beget. But are they our children? They are not, they are the children of Gaurī.
Do we know how to give form to that formless seed? How to make the face, the eyes, the ears, how to make the tongue, how to put the taste in the tongue? How to create the limbs that can grow and where each should be located, in what proportion, what size? What color eyes, what looks? None of these things we know. All of this happens automatically. There is a power of transformation which is coded in the genes which is doing this job. That power Gaurī is located in the womb. It is the seed that we are worshipping.
You cannot say that the seed is male or female. So before the egg, which came first, the egg or the hen? It was the seed that came before either of them. That seed is (knowledge) information.
It is the seed that is Gaurī, the bindu. That is the first mother that we know. In the womb, initially you as the child experience a tremendous growth potential. Every moment you are multiplying yourself into two and it appears as if there is an infinite possibility of growth. You are enjoying that happiness and richness available to you of the multiplication of yourself.
But then after some time, the womb being limited in size offers resistance to growth. You are being confined. You don't like that confinement. You want to grow and after some time you are pushed out forcibly.
At first you do not know what touch is, you were not even breathing. You were floating in the womb for nine months. You were breathing through your navel through the blood of the mother. At the time of birth you were pushed out, suddenly a cold metal comes and grasps your head and pulls you out before you have learned how to transfer from one system of life to another system; your navel thread is cut.
At the time of birth you are fighting for life. This trauma is tremendous. You cannot say that this trauma is not present in caesarean births because they also cut the navel cord. From navel breathing you have got to move to nasal breathing, and that transition is very traumatic.
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