Prometheus is “the fire-bringer”, just as is the pramantha. Also, its shape is cruciform, and is closely related to that of the Cross, a device again related to the Vedic firedrill, the pramantha. In fact, all this refers to the Cosmogonic Hierogamy, the marriage of Fire and Water, the enlightenment of the world that took place in Paradise, destroying all Creation.
It is clear that Agni and Indra represent the same as the many-formed Twins. They also represent the two agents Fire and Water that periodically destroy the world by means of the Flood and the Conflagration. But, likewise, they also stand for the two brotherly races of Dravidas and Aryans that disputed hegemony in Vedic India and elsewhere, throughout the ancient world.
In the myth of The Incending of the Forest of Kandhava, the two principles are also represented by the Krisha and Arjuna, the twins who incend the forest with their flaming arrows. In the “fuzzy logic” of myths, these two are vaguely identified with Agni and Indra, themselves the personifications of Fire and Water. We analyze this remarkable myth elsewhere in detail, in its profound Atlantean signification, and will not return to this subject here, directing the interested reader to our book on Atlantis.
The twins also stand for the respective birthplaces of the two races, Eden and Hades or, more exactly Atlantis and Lemuria. In India these two paradises are called Atala and Patala (or Sutala). Atala means something like “sunk”, whereas Sutala means “foundation”. In historic terms they are called Lanka and Dvaraka, the capitals of the two great civilizations whose demise is told in the Ramayana and in the Mahabharata, respectively.
As we just said, the Shatapatha Brahmana equates the maithuna (or love ritual) of the Tantrics to the agnihotra ritual of Dravidian India of Vedic times. Other Hindu holy books bring out the Cosmological equivalents of this Hierogamy of Fire and Water and of Heaven and Earth. The Brihadanyaka Upanishad (VI:4) compares the maithuna ritual to the Vedic sacrifice of the horse and the goat celebrated in the ashvamedha and the agnihotra.
Such rituals are to be performed with exactitude, and even orgasms are strictly forbidden, though intercourses may last for several hours. The woman (or shakti) is equated to the Earth, whereas the male (or shiva) is equated to the Sun and the Celestial Phallus fallen from the skies as the vajra. One ritual formula of the above mentioned book affirms of the couple that they must say to each other: “I am the Sky and you are the Earth”, and vice-versa.
The woman is also equated to the earth, her basin being the symbolic equivalent of Mt. Meru (that is, of Mt. Atlas, the Holy Mountain). Her pubic hair is the sacrificial grass (used to light the sacrificial fire), and her yoni becomes the fiery pit whence the Soma flows. In other words, her vulva is the alias of the Vadavamukha, whence flows the fiery magma that incends the world. This fiery effusion is often equated, in Hindu symbolism, to the menstrual blood, to the nuptial (hymeneal) blood or, more frequently, to the birthwaters that correspond to the birth of the Brave New World.
Prof. Mircea Eliade, in his Techniques of Yoga, discusses the symbolism of the maithuna ritual in detail. He asserts that the ceremony is pre-Vedic or, in other words, is of Dravidian origin. Its aim is to achieve nirvana (annihilation) of desire, an idea that again suggests the Cosmic Dissolutions discussed further above. As all things Hindu, sex is sacred in India, particularly among the Dravidas, who practice this type of sacred ritual.
Shiva and Shakti, whom the mating couple represents, are the embodiment of purity itself. In fact, the two personages and the maithuna ritual figure in the most recondite arcanes of Christianism, both Gnostic and conventional. But this is not the type of subject to cover in the present medium, which we reserve for a fitter arena and a better opportunity.