Reverence for Women in the Tantras..

Seated on the peak of Mount Kailasa, the God of Gods, the Guru of all Creation, was questioned by Durga-Of-The-Smiling-Face, Naganandini.

Sixty-four Tantras have been created, O Lord. Tell me, Ocean of Compassion, about the foremost of these.

Mahadeva said —Listen, Dearest Parvati, to this very secret one. You have wanted to hear this 10,000,000 times. O Beautious One, it is because of your feminine nature that you continually ask me.

Listen closely, Naganandini! Hari, Hara and Brahma—the Gods of Creation, Maintenance and Destruction—all originate in the Yoni.

 I am Mrityunjaya, beloved of you O Devi. O Surasundari, I always worship Durga in my heart lotus. This liberates the mind from distinctions such as Divya and Vira. O Lady Goddess, worshipping in this way Liberation is placed within a person's grasp... 

The Kaulas regarded women Gurus very highly, and there are many examples of Yoginis or female Tantriks. 

In the Yoni Tantra, Chapter 7 we find:

Women are jewels, women are life, women are, truly, jewels.

This sentence is echoed in many other Tantras such as Shakti Samgama Tantra, Devirahasya and elsewhere. A woman is the Goddess:

One should worship carefully a woman or a maiden, as she is Shakti, sheltered by the Kulas. One should never speak harshly to maidens or women. 

(KIN Ch.23)

In Kaula every woman is thought of as a manifestation of the Goddess. No man may raise his hand, strike or threaten a woman.  She has equal rights with men on all levels. 

('Occult World of a Tantrik Gum', Dadaji in Values Vol.IX)

In both Kulachudamani Tantra (Azoth Magazine nos. 20-24) and the Brihad Nila Tantra the Kaula is instructed to recite a mantra inwardly whenever he sees a woman.

Women are heaven; women are Dharma; and women are the highest penance. 

Women are Buddha; women are the Sangha; and women are the perfection of Wisdom. 

('Chandamaharoshana' Ch.8 v. 30)

The Spiritual Marriage..

In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service.

She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.

The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."

Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal."

Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman".

Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."

By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By bis unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.