Source: TW
Those who belong to Satsampradāyas which have Paśubali-krama & defend it in SM,
you owe it to your Sampradāya to defend it eloquently
with deep Śāstra/Tattva-jñāna at your disposal
& avoid the “if you don’t do this, He/She will get angry” line of argument.
You belong to the larger world of Śaiva-Śākta mantramārga (36-Tattva system)
& your Devata is non-different from the same Nirmala Cidghana-Paramaśiva & His Parāśakti.
Portraying that Nirmala-Cidghana as “vengeful”is doctrinally wrong
& you end up making Him/Her look like a Paśu.
The dangerous consequences of not doing bali in line with Vidhi
can be easily & properly explained,
without having to resort to the “angry/vengeful deity” approach.
There are good, stimulating explanations.
Focus on the Śāstra & Tattvas & try to come up with them.
That “fear” argument is applicable to certain rural deities in my opinion.(4)
But those who belong to Satsampradāyas like Kālikula cannot & should not avail of that argument.
What’s a better approach? An outline of a suggested Vyākhyāna follows
There is a deep link between an Ugradevata’s dhyānarūpa/Arcamūrti & its Pāśachedana function.
But this does not make Paśubali symbolic.
The literal performance of Paśubali + the deity’s ugra form = create a “closed circuit” through which the deity’s grace flows.
When a “closed circuit” is created,
the deity’s grace affects different people in different ways.
For a Sādhaka, the Ugradevata’s anugraha (essentially non-different from Paramaśiva/Parāśakti) falls on his mala, karma & māyeyas (body, etc) in such a way that it accelerates Malapakva & Siddhi.
For ordinary bhaktas, that same anugrahaśakti falls on their stored-up good karmas & causes them to fructify (puṣṭi)
& it accordingly falls on the Māyeyas of such people (bodies: good health) & other things (clouds: rain, fields: good harvest, etc).
The same anugrahaśakti then falls on the bad sañcitakarma of evil people
& causes it to fructify as well as their māyeyas (Eg. bodies: death/illness),
thereby accelerating their weakening or ruin.
It also falls on other māyeyas (Eg. bodies of noxious creatures)
& weakens them.
An Ugradevata is called Nara-rakta-priyā.
At the highest level, nara represents the Pum̐stattva/Paśutattva
& for a pakva (mature) Sādhaka,
that narabali in him takes place as a maturation of mala
& the erosion of Paśutva (his bound state).
But for a Duṣṭa who does evil deeds
& is one who sees nothing beyond his own body,
that same deity’s “fondness” for nararakta becomes more literal,
operating at the grosser level of that Duṣṭa’s Māyeya (Eg. His body: disease/death).
Even this is grace only.
When the ritual circuit is not closed properly ,
there may be a possible loophole for the Ugradevata’s śakti to pass through
& the opposite results may transpire.
This is just my outline based on a Saiddhāntika framework
but there is nothing here that a Kālikula Satsāmpradāyika cannot avail himself of.