in brahmanical society. Let us also note that for the nondualistic Saiva systems, the Yoginis were not active merely in the world of spirits; they were also powers present in humans – mistresses of their senses, governing their affects, which acquired an intensity and super-natural dimension through this divinization. This led adepts to an identification of their individual consciousness with the infinite divine Consciousness, thus also helping them transcend the sexual plane.In both the Buddhist and Saiva contexts, the sexual practices are often seen as a way to expand one's consciousness through the use of bliss. There is also a fundamental philosophical disagreement between Śaiva Siddhānta and the non-dualistic schools like the Trika regarding ritual. In Śaiva Siddhānta, only ritual can do away with "innate impurities" (anavamala) that bind individual Selfs, though the ritual must be performed with an understanding of their nature and purpose as well as with devotion. In the view of the Trika school (especially in the work of Abhinavagupta), only knowledge (jñana) which is a "recognition" (pratyabhijña) of our true nature, leads to liberation. According to Padoux, "this is also, with nuances, the position of the Pñcaratra and of other Vaisnava Tantric traditions." Yoga, mantra, meditation Tantric yoga is first and foremost an embodied practice, which is seen as having a divine esoteric structure. As noted by Padoux, tantric yoga makes use of a "mystic physiology" which includes various psychosomatic elements sometimes called the "subtle body". This imaginary inner structure includes chakras ("wheels"), nadis ("channels"), and energies (like Kundalini, Chandali, different pranas and vital winds, etc.). The tantric body is also held to be a microcosmic reflection of the universe, and is thus seen as containing gods and goddesses. According to Padoux, the "internalized image of the yogic body" is a fundamental element for nearly all meditative and tantric ritual practices. The use of mantras is one of the most common and widespread elements of tantric practice. They are used in rituals as well as during various meditative and yogic practices. Mantra recitation (japa) is often practiced along with nyasa ("depositing" the mantra), mudras ("seals", i.e. hand gestures) and complex visualizations involving divine symbols, mandalas and deities. Nyasa involves touching various parts of the body while reciting mantra, which is thought to connect the deity with the yogis body and transform the body into that of the deity. Mantras are also often visualized as being located