91-708: Sakti may refer to: Shakti , the primordial cosmic energy in Hinduism Sakti, Chhattisgarh , a town in India Sakti district Sakti State , a former princely state in India Sakti, Leh , a village in India ST Sakti , a tugboat Sakti Burman , Indian artist Bima Sakti , Indonesian footballer Gusti Panji Sakti , King of Buleleng, in present-day Indonesia Topics referred to by
182-439: A Kaula's parts is realized through mutual reflection. Reflection ( pratibimba ) is used here in the sense of "containing an image of the other objects inside", a concept similar to that of the hologram. The number of possible interactions and reflections between the members of a Kaula is much larger than the number of elements it contains. Kashmir Shaivism declares that each part is in fact Akula (Shiva) in essence; thus there
273-413: A male deity and, more specifically, is identified as the consort of the god Shiva . In Tantric Shaktism, Shakti is the foremost deity, akin to Brahman. In Puranic Hinduism, Shiva and Shakti are the masculine and feminine principles that are complementary to each other. The male deity is purusha , pure consciousness, which creates the universe through the female creative energy of Shakti, which
364-503: A "theistic relationship" between the deity and devotee. The complete identification of the goddess with Shakti was not fully realised until the classical period of Hinduism. This period saw the epics Ramayana and Mahabharata including the Bhagavad Gita . They were largely complemented by Puranas , a body of literature that built upon the ideas of Upanishads but were primarily made up of myth and legend that proclaimed
455-402: A form of bodily enlightenment where, through the power of mantras, he comes to recognize the divinities within the body. Initiation into mantric practice is based on a transfer of power and the link (lineage) of the heart. The word or phoneme is not useful in itself, as it does not have efficiency unless the disciple received his initiation from an authentic master. While the manifest reality
546-473: A free force, entering the senses and producing extroverted samādhi . At this point, consciousness, mind, senses and physical body are "dissolved" into oneness, expanded into the spiritual light of consciousness. As a consequence, any perception of the exterior reality becomes nondual. It becomes possible to live submerged in a continuous state of union with Shiva even while performing regular day-to-day activities. This form of extroverted, all-inclusive samādhi
637-476: A level that is considered to exist beyond time and space, where the powers of knowledge and action are unfettered, there are no conditioning desires or needs to be fulfilled and bliss is directly present in consciousness. Kaula's basic method is the experience of the freedom of consciousness in the heart, ultimately reflected in the center of the being as Khechari Mudra . This mudra (attitude) means "the ability of consciousness to freely move ( charati ) about in
728-775: A long period of time before. The Veda Samhitas are the oldest scriptures that specified the Hindu goddesses. The Rigveda and the Atharvaveda are the main sources of knowledge about various goddesses from the Vedic period . Ushas , the goddess of dawn was the most praised. Though male deities such as Indra and Agni have been more popular in the Vedic era, female deities were represented as personifications of important aspects like Earth ( Prithvi ), Mother of Gods ( Aditi ), Night ( Ratri ), and Speech ( Vāc/Vāk ). The Devīsūkta in
819-482: A male consort like other puranic era goddesses, here she takes powers from the gods–who all "surrender their potency to her" at the time of her manifestation. The Devi Mahatmya elucidated the goddess so meticulously that it clarifies the changeableness of her character and makes it clear that she cannot be classified readily as she is the embodiment of all facets of energy, which are described as concurrently "creative, preservative and destructive". The text described
910-451: A positive (affirmative) approach: instead of prescribing self-limitations and condemning various actions, it embraces such actions in a spiritual light. Thus, sexuality, love, social life and artistic pursuits are considered vectors of spiritual evolution. The main focus in Kaula is on practical methods for attaining liberation , rather than engaging in complex philosophical debate. Whatever
1001-461: A social level deconditioning is realized by detaching from traditional restrictions with regard to what is considered pure and impure and through the adoption of the spiritual family of the guru. At the mental level freedom is attained by the awakening of Kundalini through asana , pranayama , mudra or mantras , the amplification and sublimation of the vital and mental energy and the elevation of consciousness. The culmination of this process
SECTION 10
#17327766659921092-541: Is prakriti , 'nature'. The term Shakta is used for the description of people associated with Shakti worship. The Shakta pithas are shrines, which are believed to be the sacred seats of Shakti. According to the Monier-Williams dictionary, Shakti ( Śakti ) is the Sanskrit feminine term meaning "energy, ability, strength, effort, power, might, capability", and "capacity for" or "power over". Though
1183-518: Is a Tantric tradition which is characterised by distinctive rituals and symbolism connected with the worship of Shakti and Shiva that is associated with cremation-ground or charnel ground sceticism, found in Shaktism and Shaivism . Kaula preserves some of the distinctive features of the Kāpālika tradition, from which it is derived. It is subdivided into four subcategories of texts based on
1274-495: Is a connection between the parts through their common Akula substrate. As each part contains Akula , in its essence, it automatically contains everything, this is how the mutual reflection is said to be realized. Almost half of the Tantraloka is dedicated to rituals, usually evoking the union of complementary sets such as man and woman, a faculty and its object or inhalation and exhalation. The practice of ritual may involve
1365-556: Is a contraction ( saṃkoca ) of totality, thus in each Kula there is a contracted form of the universe, a contracted form of Shiva ( Akula ) himself. Such an affirmation has been popularized under slogans like "Consciousness is Everything" in some recent Kashmir Shaivism related publications for the public. Often at the highest level of reality Shiva and Shakti form the supreme couple, or the ultimate Kula (family). Shiva, under various names ( anuttara - absolute, prakāśa - uncreated light, cit - supreme consciousness, Akula - beyond
1456-408: Is a method by which the adept unites with a purified yoginī and receives the unique experience of the illuminated consciousness. He is to see her as both his lover and guru. The energy generated during the tantric sexual act is considered a form of "subtle emission", while the act of ejaculation is considered a form of physical emission. In Kashmir Shaivism, the energy of emission ( visarga śakti )
1547-548: Is bestower of power to both gods and humans. The prominent characteristics of goddess Vāc were later incorporated into the identity of Saraswati , who was a minor river goddess in the Vedas, but later became the goddess of knowledge and the "Mother of the Vedas". Most of the goddesses in the Vedic era were presented as wives of the gods. They had no special powers nor an individual name either, rather they took their respective husband's name with feminine suffixes, as with Indrani ,
1638-515: Is bound to Vajrayogini equated by Tibetans with Hatakeshvari. Here the parallel with Hinduism is evident because Hinduist deity Hatakeshvara with his consort rules in Vitala, the second realm of asuras in Patala. Of course, much more popular daivic and manushya commands prevail among Kulas and Kaulas, though they are still shrouded in secrecy - for the better. The concepts of purity, sacrifice, freedom,
1729-716: Is considered his Shakti. In the Ramayana , Sita , the wife of Rama was his Shakti; in the Mahabharata , Draupadi was the Shakti of the Pandavas . In the Puranas Shakti gains in imprortance. The Markandeya Purana conceives Shakti as "pure consciousness " overseeing creation, preservation, and destruction; and identifies Shakti with nature or prakriti . It potrays he feminine (shakti) in various roles, such as
1820-514: Is considered to be a form of ānanda (bliss). Depending on the orientation of one's consciousness, introverted or extroverted, emission can be of two kinds: rested and risen. In Śānta , the rested form of emission, focus is absorbed just on one's own Self in an act of transcendence. In Udita , the risen form, the focus is projected on the Self ( atman ) of one's lover – a state associated with immanence. Santodita (beyond udita and śānta )
1911-466: Is described as Kula (a variant form of the term Kaula ), the unifying factor, the Deity, is termed Akula . "A" means "beyond", or "non", thus "Akula" is "beyond kula". As the substrate of all manifestation is Akula , such is also the basis of any Kula . So Kula families are united by a common substrate, the transcendent Akula . In every one of its instances, on various levels of the universe, Kula
SECTION 20
#17327766659922002-476: Is different from Wikidata All article disambiguation pages All disambiguation pages Shakti Traditional Shakti ( Devanagari : शक्ति, IAST : Śakti; lit. 'energy, ability, strength, effort, power, might, capability') in Hinduism , is the "Universal Power" that underlies and sustains all existence. Conceived as feminine in essence, Shakti refers to the personified energy or power of
2093-547: Is her form; woman is the foundation of the world, she is the true form of the body. In woman is the form of all things, of all that lives and moves in the world. There is no jewel rarer than woman, no condition superior to that of a woman. In the Smarta Advaita tradition, Shakti is one of the five equal personal forms of God, as in the panchadeva system, advocated by Adi Shankara . The Smarta tradition, also called Smartism, developed and expanded with
2184-400: Is pleasant and positive can be integrated in its practice. The principal means employed in the Kaula practice are the spiritual family, the practice of initiation rituals, the couple (sexual rituals such as maithuna ), the body (spiritual alchemy inside one's own body), the energy (shakti) (controlled especially through the use of mantras and mystical phonemes) and the consciousness (seen as
2275-403: Is pure. As long as one is identified with the supreme consciousness, there is nothing impure. The adept is unaffected by any external impurity and makes use of what is reprehensible to attain transcendence. Here arises the antinomian and asocial character of Kaula and the left-handed forms of tantra. Kaula sacrifice ( yajna ) is defined primarily as an inward act. Any action performed with
2366-497: Is rather the gods who are completely subdued to the will of Devi, and are entirely dependent on her power. Scriptural texts such as Devi Bhagavata Purana , Kalika Purana , Markandeya Purana , and Mahabhagavata Purana held Shakti as the supreme over all deities and promoted her worship. In Puranic Hinduism , Shakti is the "energizing material power" of the Hindu Gods. "The God and his Shakti together represent
2457-408: Is separate from a deity and something which is not inherently present within it. In later Hindu texts , the idea of Shakti as divine feminine energy became more pronounced as wives of the gods began to personify the powers of their husbands. Despite arriving at this stage, it was only later, after a lot of philosophical speculation and understanding the connecting factor underlying the universe that
2548-419: Is spiritual illumination. Absolute freedom is to be found only in the revelation of the unity of the spirit with God, a state described as Atma-vyapti or re-absorption into the true Self ( atman ) or Shiva-vyapti : re-absorption into the supreme consciousness of Shiva. To be free is to be absolved from the necessity of rebirth conditioned by karmic constraints. Consciousness expands into pure reality ,
2639-429: Is still subordinated to her consort's will. Though there was an individual goddess named śakti , the term referred to a quality held by both male and female deities. An apparent identity between feminine divinity and cosmic energy was not yet vouched. The perception of the divine feminine was radically altered by two texts: the earlier Devi Mahatmya and the later Devi Bhagavata Purana . The Devi Mahatmya , which
2730-493: Is that of a "group of people" engaged together in the practice of spiritual discipline. Kaula practices are based on tantra , closely related to the siddha tradition and Shaktism (if those siddhas relate themselves to divya or manava streams, one can easily find their texts; if the siddhas belong to the siddha stream proper which relates to daityas and danavas, a curious mind is yet to find something textual about that). Kaula sects are noted for their extreme exponents who recommend
2821-615: Is the Devi Bhagavata Purana . Compiled some five to ten centuries after the Devi Mahatmya , the Devi Bhagavata Purana presents a Shakta reply to the various puranic ideals. The Devi Gita , which forms skandha (book) 7, chapters 30–40 of the Devi Bhagavata Purana , is modeled after the Bhagavad Gita , but with a Shakta outlook. The Devi Bhagavata Purana is metaphysically more coherent than
Sakti - Misplaced Pages Continue
2912-496: Is the path" ( gurur upāyaḥ ). This statement from the most revered sacred text of Kashmir Shaivism, the Śiva Sutras , summarizes the school's conception of the guru-disciple relationship. Kaula functions as a form of guru yoga , where the disciple's only essential practice is to surrender himself to his guru, accepting the spiritual impulse bestowed upon him by his master. Disciples eminently open towards their guru's spiritual influence are named spiritual sons and held to know
3003-430: Is the pinnacle of spiritual evolution, bhairavi mudra , jagadananda or bhava samadhi . The yogi experiences everything as pure light and ecstasy ( cit-ananda ) and does not feel any difference between interior and exterior any more. Abhinavagupta: "The couple ( yamala ) is consciousness itself, the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both Shiva and Shakti. It
3094-407: Is the supreme secret of Kula ; neither quiescent nor emergent, it is the flowing font of both quiescence and emergence." (Tantraloka) The sexual practices of the Kaula schools, also known as "the secret ritual", are performed with an "external Shakti" (sexual partner) as opposed to the purely meditative practices which involve only one's own spiritual energies (the "interior Shakti"). The role of
3185-401: Is the uniting form, cause of both śānta and udita emissions. Santodita is described as universal bliss ( cidānanda ), undivided consciousness, kaula (the group of two as one) and an "outflow of the pulsation of Shiva and Shakti". This kind of translation from the physical act to the mental and to consciousness itself is a characteristic of the tantric world view. Mantric meditation is
3276-750: Is united with Mula Prakriti, 'nature'; shakti is a synonym for this unity of Turiya Brahman and Mula Prakriti. In the details of its philosophy and practice, Shaktism resembles Shaivism. However Shaktas focus most or all worship on Shakti as the dynamic feminine aspect of the Supreme Divine. According to this tradition, all Hindu goddesses are manifestations of the same goddess, Mahadevi , also referred to as Adi Parashakti, Adi Shakti, and Abhaya Shakti. Vaishnavas consider her to be Lakshmi ; whereas Shaivas consider her to be Parvati , Durga , Lalita and Kali ; while Shaktas believe her to be Durga , Tripura Sundari , Bhuvaneshvari , and Kali . In
3367-774: The Hindu tantric view, Shakti correlates with the Kundalini energy. Shakti is considered the "creative dynamic energy" that permeates and "animates" all existence. In the Brihannila Tantra , the God Shiva says: "O Goddess I am the body ( deha ) and you are the conscious spirit within the body ( dehin )". "Shiva without Shakti is but a corpse, it is said." Animated and inanimated objects like rivers, stones, trees, mountains are worshipped as embodiments of shakti. Women are believed to be inherently divine; coalescence of
3458-466: The Purana genre of literature. It reflects a synthesis of four philosophical strands: Mimamsa , Advaita , Yoga , and theism . The Smarta tradition rejects theistic sectarianism, and is notable for the domestic worship of five shrines with five deities, all treated as equal— Ganesha , Shiva , Adi Parashakti , Vishnu and Surya . The Smarta tradition contrasted with the older Shrauta tradition, which
3549-526: The Son River valley, where a triangular stone known as the Baghor stone , estimated to have been created around 9,000–8,000 BCE was found. The excavation team, which included Kenoyer , considered it is highly probable that the stone was associated with Shakti or the female principle. The representation of Shakti in a stone is considered an early example of yantra . Scholars assume goddess worship
3640-513: The devas (gods), the gods created an all-powerful goddess from their combined anger by channelling their essential powers that took the form of a feminine being, which was assented as the Mahadevi, the supreme goddess fully independent of the gods, and considered the embodiment of śakti with additional powers of her own. Here when she finishes her work, she doesn't return to her source, the gods, but instead vanishes. The Devi Mahatmya bolstered
3731-451: The menstrual cycle with the moon 's lunar cycle is held important. The menstrual blood ( Kula ) is revered and is offered in rituals to propitiate the deities. In some cases, Animal sacrifices have replaced menstrual blood offerings, however female animals are not sacrificed. The Shakta pithas , located across the Indian subcontinent , are believed to be the sacred seats of Shakti. At
Sakti - Misplaced Pages Continue
3822-599: The "Heart of the Lord" ( aham ) is the substrate of the family of 36 elements forming all manifestation. The concept of "Spiritual Heart" is so important that even the supreme realization in Kashmir Shaivism is described in relation to it. The Khechari Mudra is an attitude described as "the ability of consciousness to freely move ( charati ) about in the space ( kha ) of the heart". ("kha"+"charati" forming "kechari") Similarly to other tantric schools, Kaula chooses
3913-457: The Absolute, the god being nonactivated Eternity, the goddess being activated Time." Shakti is generally personified as the wife of a specific Hindu god, particularly Shiva , for whom she took forms as Durga , Kali , and Parvati , forming complementary principles. "As the manifestation of the divine energy corresponding with Vishnu , she is Lakshmi ." In Hindu custom, the wife of a man
4004-668: The Goddess, or Devi , Shakti is "Universal Power". Shaktism regards Shakti as the Supreme Brahman . The Shakta Upanishads and the Shakta Tantras equated Brahman with Shakti, and held them as inseparable. According to V. R. Ramachandra Dikshitar (Professor of Indian history), in Shakta theology : "Brahman is static Shakti and Shakti is dynamic Brahman." Brahman is "the formless ultimate or Turiya Brahman," which
4095-474: The Kaula visualization of kundalini rising through a system of chakras is overlaid onto the earlier bindu -oriented system. Also, M. P. Pandit, a distinguished expert on Trika, once wrote an interesting note about liberation through Kashmir Shaivism: "There are four ways of effecting this liberation: Kaula Marga, where the individual pursues yogic practices; Shakti Marga, mainly through the awakening and rise of
4186-574: The Kundalini Power; Shunya Marga, arriving at the non-duality of Shiva through an act of Grace; Ananda Marga, instant self-recognition resulting in perpetual bliss." The translation of the term kula in English is considered difficult and has raised some problems for researchers. The basic meaning is "family", "group" or "self-contained unit". This is explained by Gavin Flood as referring to
4277-466: The Puranas presented the goddesses as consorts of the gods. The Kurma Purana depicted the goddess Śrī or Lakshmi as a being lower to her husband, the god Vishnu, who "takes possession" of her when she appears at the churning of milk . Nevertheless, Lakshmi is later described as the impetus of Vishnu, who calls her "that great Śakti (potency) of my form". An association between feminine divinity and
4368-462: The Rigveda, addressed to the goddess Vāc , became the progenitor of goddess theology that evolved later. Here, Vāc states: "I bend the bow for Rudra that his arrow may strike and slay the hater of devotion. I rouse and order battle for the people, and I have penetrated Earth and Heaven". This hymn presented the goddess as an all powerful pervasive being, who is both "immanent and transcendent", and
4459-404: The all-pervasive Mahadevi as being both devi (goddess) and asuri (demoness), for she represents positive as well as negative aspects of power and energy. Here, the ultimate reality was completely equated with Devi, who is presented as the power enabling the trimurti —Vishnu, Shiva, and Brahma—to engage in the "preservation, dissolution and creation" of the universe respectively. Devi appeared at
4550-404: The altars in these shrines, Shakti is often worshipped in the form of a stone, which is painted red, considered the colour of Shakti, and is decorated with anthropomorphic features like eyes. From Devi-Mahatmya : By you this universe is borne, By you this world is created, Oh Devi, by you it is protected. From Shaktisangama Tantra : Woman is the creator of the universe, the universe
4641-436: The causal body or soul). Thus external world, body, mind and soul are considered kindred parts of the whole, concretisation of the supreme consciousness . From this perspective, Kula is the totality of manifestation, in gross, subtle and supreme form. Even if Cit is not directly involved in the process of manifestation (as it is said to be unmanifest), it is always present in every possible facet of manifestation. Thus, it
SECTION 50
#17327766659924732-546: The concept of the Mahadevi or the great goddess, an amalgamate of manifold powers, with numerous epithets. Besides the term Devi , the most general name of the goddess is Chandi or Caṇḍikā, meaning "violent and impetuous one", this was the first instance of the use of this term in a Sanskrit text and was probably conceived for this distinct incarnation, represented in aggressive and often unorthodox mode, with an affinity for drink and approval of blood offerings. The idea of independence and not confirming to widely held notions of
4823-431: The construction of a mandala , visualization of a goddess or group of goddesses ( Śakti ), recitation ( japa ), performed in a state of "rest inside the creative awareness" ( camatkāra ), oblation into fire and its internalized version – the burning of the objects and means of knowledge into the "fire" of non-dual consciousness ( parāmarśa ). The power of a ritual lies in its repetition. A pure disciple will attain
4914-513: The cosmic couple Shiva and Shakti . The term Aham refers to the same reality as other terms like anuttara (unsurpassed), Akula (beyond the group), Shiva (The Lord), Cit (supreme consciousness) as well as "feminine" aspects as Ananda and Shakti . Each term brings a specific viewpoint, but none of them can fully describe the Supreme Reality. On the individual level, the heart is the binding force of all conscious experiences –
5005-407: The couple, the body, the central channel of the subtle breath ( susumna ), the mind and Shakti . Kaula stresses the language of self-sufficiency, liberation and freedom. Socially the Kaula may be viewed as an alternative society, complete in itself, which supports the freedom of the devotee from interior mental and egotistic limitations and from exterior social and cultural preconceptions. At
5096-399: The creative power of god was established when the goddess was projected as an embodiment of three important principles — "śakti (energy), prakṛti (primordial or primary matter) and māyā (illusion)". In the puranic era, even though the goddess was considered the source behind manifest creation, she was nevertheless a personification of her consort's energy and was referred to as prakṛti, who
5187-434: The earlier Devi Mahatmya and includes a rendition of the later, with a retelling of the many pauranic myths. The Devi Bhagavata Purana repeatedly extols the goddess as the "Eternal" and "Ever Constant Primordial Force" who is also "the power behind all other deities". Of noteworthy, is the fact that the goddess of the Devi Bhagavata Purana is invariably presented as being "independent of any male authority and control". It
5278-403: The emergence of cosmic crisis, accordingly her role is assumed to be identical to that of Vishnu , who in his various avatars , vowed to manifest himself at the time of crisis. Devi, also, vows to manifest whenever her help is needed. The largest and possibly the most exhaustive Shakta purana, considered as "justification or vindication of the Goddess tradition, as well as an elaboration of it"
5369-404: The epitome of one's whole being and of the universe itself). The first phase of development is linked to the attainment of a state of non-duality described as an "absorption into the spiritual heart", nirvikalpa samadhi or experiencing the " uncreated light " of consciousness ( prakāśa ) (read a number of subjective accounts of this experience). Group practices, which are restricted to
5460-522: The feminine lover to experience the " lila " (divine play) of her divine consciousness. The Devi Bhagavata Purana presents Brahman as containing both male and female, purusha and prakriti , Shiva and Devi. The Devi Bhagavata Purana considers the nature of Shakti as being made up of three existential qualities, similar to prakriti in Samkhya : Sattva (calm and balanced), Rajas (passionate and active), and Tamas (lethargic and inactive). As
5551-468: The flouting of taboos and social mores as a means of liberation. Such practices were often later toned down to appeal to ordinary householders, as in Kashmiri Shaivism . There also exists an idea about the down-looking, sixth face of Mahashakti (Adhomukhi). Tantraloka calls it Patalaamnaya, where asuras and nagas reside. Adharaamnaya is also its name. Elsewhere it is called Bauddhaamnaya and
SECTION 60
#17327766659925642-440: The goddess has been an intriguing trait in the character of Devi in the Devi Mahatmya . The goddess here, primarily identified as Durga , is not dependent on a male consort and she successfully handles male roles herself. In battles, she fights without a male ally, and when needed aide, creates female peers from herself like Kali . Also the ideation of the goddess as a personification of Shakti varies, instead of providing power to
5733-566: The goddesses Kuleśvarī, Kubjikā, Kālī , and Tripurasundarī respectively. The Trika texts are closely related to the Kuleśvarī texts and can be considered as part of the Kulamārga. These subcategories emerged as cults with a wide range of practices—some with mild practices involving worship of Siva or Sadasiva as a householder deity while others involved worshiping ferocious goddesses with blood, alcohol and erotic offerings. In later Hatha Yoga ,
5824-562: The groups of manifestation) and Shakti , under a similar plethora or names ( Vimarsa - reflection in consciousness, Visarga - creative energy that emits the Universe, Kundalini - fundamental energy of the body, spanda - atemporal vibration, Kauliki - that which is "sprung" in Kula ). The two are always in indissoluble union in a perfect state of bliss. Ultimately there is no difference between Shiva and Shakti, they are different aspects of
5915-490: The highest state of consciousness by their direct link to their guru's illuminated heart. The guru is considered to form a single Self (atman) with his disciples. As such, he leads the disciples to the discovery of their own Atman with his own consciousness, exalted into the supreme state. Aham , the heart or "subjective I", is a central concept in Kaula ideology, conceived of as the most sacred reality, home of consciousness ( Cit ) and bliss ( Ananda ), place of union of
6006-480: The idea of Shakti as being the feminine unity pervading all existence was developed. The Upanishads did not feature goddesses notably. However, the ideas devised during this period became significant in later conceptions of Shakti. The theory of Shakti advocated in Shakta Upanishads was predicated on the concept of Brahman , a gender-neutral Absolute . Brahman's all-encompassing nature gave rise to
6097-459: The idea of a connecting factor, called Atman , between the absolute and human. The early Upanishads postulated a transcendental absolute that cannot be depicted or understood, but be known only through Jñāna (insight, intuition). The later Upanishads however presented the idea of Saguna Brahman (manifest absolute), thus giving it an accessible form. The Shvetashvatara Upanishad portrayed Brahman as "manifest Lord or Īśvara ", thereby enabling
6188-414: The individual being is considered a Kula composed of eight elements: five senses, ego ( ahamkar ), the mind and the intellect. These eight are not disconnected, unrelated processes but rather a unified, interrelated family ("kaula") based on consciousness as the common substrate. Kaula prescribes practices that reintegrate the eight "rays" of the soul into the supreme consciousness. On the cosmic level,
6279-409: The members of a kaula (family), include rituals, festivities, initiations and the secretive tantric sexual union. The purposes of this practice are the initiation of novices, the expansion of consciousness and expression of the bliss already attained as participants become more and more advanced. The key to the effectiveness of group practice is held to reside in the harmony of minds and hearts of
6370-467: The most common form of tantric practice. In the Kaula system, this practice is associated especially with the group of phonemes . The 50 phonemes ( varṇa ) of the Sanskrit alphabet are used as "seed" mantras denoting various aspects of consciousness ( cit ) and energy ( śakti ). The group ( kula ) of Sanskrit phonemes form a complete description of reality, from the lowest ("earth") to the highest (Śiva consciousness) level. The ritual "setting out" of
6461-402: The participants. When a compatible spiritual group is created, it can greatly accelerate the spiritual evolution of its members. Abhinavagupta declares that such a group can enter a state of oneness and universal consciousness without effort. He explains this by the notion of reflection ( pratibimba ), a process of unification, an effortless overflow of spiritual energy. The relation between
6552-439: The phonemes imitates the emanation of the cosmos from the supreme I-consciousness of Śiva. In another ritual, the phonemes are identified with specific zones of the body through the practice of nyāsa , infusing the body with spiritual energy. This mystical state of culminates in the kaula of the body (perfection of the ensemble of organs, senses and mind) and such a being is known as a siddha (accomplished one). The adept attains
6643-443: The physical body due to the activity of the spiritual energy ( śakti ) and may be called tantric body alchemy (see internal alchemy ). Starting from the expanded consciousness of the self ( atman ), the body (and in the end, the exterior reality too) is infused with the experience of non-duality. The non-dual, experienced initially only in consciousness, is extended to the whole body. The kaula adept will discover kaulika –
6734-475: The power ( siddhi ) of identification with the Universal Consciousness experienced in the physical body, generated spontaneously, without any effort (formal meditation, postures – asana , concentration Dharana and other forms of exertion in yoga). This process is described as the descent of the energy of the non-dual consciousness into the physical. Then consciousness manifests as
6825-408: The purpose of evoking the supreme reality is said to be sacrifice. However, if sacrifice were performed only interiorly, there would be a lack of externality and therefore limitation and dualism. That is why Kaula adepts also perform symbolic external sacrifices making use of a sacred place and various rituals. There are six main types of sacrifice according to the "six supports"; external reality,
6916-399: The retinues of minor goddesses depicted in the schools' literature. Philosophically the term is said to represent a unifying connectedness, beneath the various objects, processes and living entities of this world, which may be identified with these goddesses as aspects of the supreme deity, in some regions the god Shiva, elsewhere a goddess. Another meaning sometimes given to the term kaula
7007-412: The same reality. The supreme "family" by definition spans both manifestation and transcendence. In Kashmir Shaivism, Supreme Consciousness ( Cit , identical to Akula ) is considered to be the substrate of manifestation. Consciousness is the ultimate principle, the monad of the universe, always present as substrate in every external object, be it gross (physical), subtle (mental) or subtlest (relating to
7098-498: The same term [REDACTED] This disambiguation page lists articles associated with the title Sakti . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Sakti&oldid=1154799940 " Categories : Disambiguation pages Place name disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Short description
7189-429: The sexual Kaula ritual is to unite the couple, yogini (initiated woman) and siddha (initiated man), and induce one in the other a state of permanent awakening. This achievement is made possible by the intensity of their love. In their exalted state, the two become absorbed into the consciousness of the Self. Becoming united on all the levels, physical, astral, mental and even in their consciousness, they reconstitute
7280-448: The space ( kha ) of the heart". The disciple learns to recognize Śiva as the ultimate reality. The practices pertaining to consciousness are explained in such texts as Vijñāna Bhairava Tantra , Spanda Kārikās and Śiva Sūtras . Kashmiri Shaivism describes freedom as svātantrya - the freedom to create, maintain and destroy the universe pertaining to Śiva himself. It is considered that Śiva, above any restriction or conditioning, creates
7371-415: The spiritual master ( guru ) and the heart are core concepts of the Kaula tradition. In this sacrifice, the wise man should use the very ingredient which is forbidden in the series of scriptures. It is immersed in the nectar-of-the-left. ( Tantrāloka ) Actions or objects are not seen impure in themselves, rather the attitude is the determinant factor. Spiritual ignorance is the only impurity and knowledge
7462-470: The supremacy of a particular deity and equated their nirguna (unmanifest) form with the Brahman. Most of these Puranas were dedicated to the male deities, particularly Vishnu and Shiva , the later Shakta puranas were allotted to the goddess. Shakti worship that receded in the Vedic period became prominent from the classical period during which she was personified as Devi —a goddess. Majority of
7553-474: The supreme couple of Shiva and Shakti. The Kaula sacrifice is reserved for the few, the elite who can maintain a state of Bhairava (spiritual illumination) in sexual union. Other couples, even if they reproduce the ritual to the letter (as perceived from outside), if they do not attain Bhairava consciousness, are merely engaging in a sexual act. "Initiation by the mouth of the yogini ( yoginī-vaktra )",
7644-490: The supreme state even by simply staying for a short time in presence of a guru without any instruction, but less prepared ones need reinforcement and gradual accumulation. Kaula puts a special emphasis on the physical body in spiritual practice "as a vessel of the Supreme" and, as such, not an obstacle tortured in ascetic practices. Repeated submergence into the state of non-duality is supposed to induce secondary effects on
7735-561: The term Shakta ( Sanskrit : शक्त , Śakta ) is used for people and customs associated with Shakti worship. The term Shakta became popular from the ninth-century onwards, before that the term Kula or Kaula , which referred to clans of female ancestry, besides to the menstrual and sexual fluids of females, was used to describe Shakti followers. The origins of Shakti concept are prevedic . Sites related to worship of Mother goddess or Shakti were found in Paleolithic context at
7826-474: The term Shakti has broad implications, it mostly denotes "power or energy". Metaphysically, Shakti refers to the "energetic principle" of the fundamental reality, ideated as "primordial power". Shakti, is principally identified with the feminine , and with the numerous Hindu goddesses , who are seen as "tangible" expressions-visible personifications of the intangible Shakti. The formulation of such an idea for Shakti took place over many centuries. Relatedly,
7917-478: The universe of his free will as a playful expression of his spirit ( lila ). Here the kaulas are unlike Advaita and Veda , where there is the conception that maya (cosmic illusion) is superimposed upon the brahman (absolute), inducing a sort of illusory creation. Here, creation is considered real, and the will to create is considered free and unfettered. Svatantrya is identical to Ananda (bliss) and vimarśa (reflexive consciousness/auto-consciousness). "Guru
8008-410: The wife of Indra . Though the goddesses had no power, one Rigvedic hymn (10.159) addressed Indrani as Śacī Poulomī and presented her as the " deification " of Indra's power. The term Śacī meant "the rendering of powerful or mighty help, assistance, aid, especially of the 'deeds of Indra'." This use of the term Śacī is seen as a major step in the later conception of Śakti as the divine power that
8099-573: Was based on elaborate rituals and rites. There has been a considerable overlap in the ideas and practices of the Smarta tradition with other denominations within Hinduism, namely Shaivism , Brahmanism , Vaishnavism , and Shaktism . Kaula (Hinduism) Saiddhantika Non - Saiddhantika Kaula , also known as Kula , Kulamārga ("the Kula path") and Kaulācāra ("the Kaula tradition"),
8190-522: Was initially part of the Markandeya Purana , is the most prominent goddess-centric text that clarified the concept of an all-encompassing goddess or the Mahadevi (great goddess). Allegorically, through the mythical warring deeds of the goddess, it was asserted, rather by a deduction than by plain words that she's the "ultimate reality". When the asuras (demons) endangered the existence of
8281-577: Was prevalent in the Indus Valley Civilisation (3300–1300 BCE ) as many terracotta female figurines with smoke-blacked headgears , suggesting their use in rituals, had been found in almost all the houses of Mohenjo-daro and Harappa . Numerous artefacts that appear to portray female deities were also found. This development however is not assumed to be the earliest precursor of goddess worship in India; it has evolved for over
#991008