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102-500: In the principally Shakta theology of Śrī Vidyā the goddess is supreme, transcending the cosmos that is her manifestation. She is worshiped in the form of a mystical diagram (Sanskrit: yantra ), a central focus and ritual object composed of nine intersecting triangles, called the Shri Yantra or Śrī Cakra . The south Indian tradition of Sri Vidya generally focuses on Lalitā Tripurasundarī ( Beautiful Goddess of

204-439: 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

306-568: A pantheon of ten goddesses. The rarer forms of Devi found among tantric Shakta are the Mahavidyas , particularly Tripura Sundari, Bhuvaneshvari , Tara , Bhairavi , Chhinnamasta , Dhumavati , Bagalamukhi , Matangi , and Kamala . Other major goddess groups include the Sapta-Matrika ("Seven Mothers"), "who are the energies of different major Gods, and described as assisting the great Shakta Devi in her fight with demons", and

408-402: 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

510-473: 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

612-520: A householder deity while others involved worshiping ferocious goddesses with blood, alcohol and erotic offerings. In later Hatha Yoga , 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

714-476: 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

816-508: A necklace of skulls – but inwardly beautiful. She can guarantee a good rebirth or great religious insight, and her worship is often communal – especially at festivals, such as Kali Puja and Durga Puja . Worship may involve contemplation of the devotee's union with or love of the goddess, visualization of her form, chanting [of her] mantras , prayer before her image or yantra , and giving [of] offerings." At Tarapith, Devi's manifestation as Tara ("She Who Saves") or Ugratara ("Fierce Tara")

918-850: A pervasive vision of the Devi as supreme, absolute divinity. As expressed by the 19th-century saint Ramakrishna , one of the most influential figures in modern Bengali Shaktism: Kali is none other than Brahman. That which is called Brahman is really Kali. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves, or destroys, I call It Shakti or Kali. What you call Brahman I call Kali. Brahman and Kali are not different. They are like fire and its power to burn: if one thinks of fire one must think of its power to burn. If one recognizes Kali one must also recognize Brahman; again, if one recognizes Brahman one must recognize Kali. Brahman and Its Power are identical. It

1020-451: 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

1122-461: 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

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1224-598: Is Brahman whom I address as Shakti or Kali. Kulam%C4%81rga Saiddhantika Non - Saiddhantika Kaula , also known as Kula , Kulamārga ("the Kula path") and Kaulācāra ("the Kaula tradition"), 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

1326-594: Is I, it is my greatness dwelling in everything. The Vedic literature reveres various goddesses, but far less frequently than Gods Indra , Agni and Soma . Yet, they are declared equivalent aspects of the neutral Brahman, of Prajapati and Purusha . The goddesses often mentioned in the Vedic layers of text include the Ushas (dawn), Vāc (speech, wisdom), Sarasvati (as river), Prithivi (earth), Nirriti (annihilator), Shraddha (faith, confidence). Goddesses such as Uma appear in

1428-495: 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

1530-556: 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

1632-417: Is a major Hindu denomination in which the godhead or metaphysical reality is considered metaphorically to be a woman. Shaktism involves a galaxy of goddesses, all being regarded as different aspects, manifestations, or personifications of the divine feminine energy called Shakti . It includes various modes of worship, ranging from those focused on the most worshipped Durga , to gracious Parvati , and

1734-408: 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 )

1836-516: Is also its name. Elsewhere it is called Bauddhaamnaya and 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

1938-601: Is ascendant, as the goddess who gives liberation ( kaivalyadayini ). [...] The forms of sadhana performed here are more yogic and tantric than devotional, and they often involve sitting alone at the [cremation] ground, surrounded by ash and bone. There are shamanic elements associated with the Tarapith tradition, including "conquest of the Goddess, exorcism, trance, and control of spirits." The philosophical and devotional underpinning of all such ritual, however, remains

2040-533: Is believed to be worshipped along with her 25 forms. The kali ghat temple is located in Calcutta and Tarapith in Birbhum district . In Calcutta, emphasis is on devotion ( bhakti ) to the goddess as Kali . Where the goddess (Kali) is seen as the destroyer of evil; She is "the loving mother who protects her children and whose fierceness guards them. She is outwardly frightening – with dark skin, pointed teeth, and

2142-609: Is called Shakta. According to a 2010 estimate by Johnson and Grim, Shaktism is the third largest Hindu sect constituting about 3.2% of Hindus. The Sruti and Smriti texts of Hinduism form an important scriptural framework in Shaktism. Scriptures such as the Devi Mahatmya , Devi-Bhagavata Purana , Kalika Purana , and Shakta Upanishads like the Devi Upanishad are revered. The Devi Mahatmya in particular,

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2244-471: Is considered in Shaktism to be as important as the Bhagavad Gita . The Devi-Mahatmya is not the earliest literary fragment attesting to the existence of devotion to a goddess figure, states Thomas B. Coburn – a professor of Religious Studies, but "it is surely the earliest in which the object of worship is conceptualized as goddess, with a capital G". [T]he central conception of Hindu philosophy

2346-454: Is considered in Shaktism to be as important as the Bhagavad Gita . The Devi is revered in many Hindu temples and is worshipped during various Hindu festivals . The goddess-focused tradition and festivals such as the Durga puja are very popular in the eastern India. The earliest archaeological evidence of what appears to be an Upper Paleolithic shrine for Shakti worship were discovered in

2448-514: 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 )

2550-466: 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

2652-481: Is explained by Gavin Flood as referring to 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

2754-438: Is held as the liberating knowledge. However, adds Tracy Pintchman – a professor of Religious Studies and Hinduism, Devi Gita incorporates Tantric ideas giving the Devi a form and motherly character rather than the gender-neutral concept of Adi Shankara's Advaita Vedanta. Shaktism is a goddess-centric tradition of Hinduism, involving many goddesses, all being regarded as various aspects, manifestations, or personifications of

2856-478: Is most dominant in northeastern India, and is most widely prevalent in West Bengal , Assam , Bihar and Odisha , as well as Nepal and Kerala . The goddesses Kubjika, Kulesvari, Chamunda , Chandi , Shamshan Kali (goddess of the cremation ground), Dakshina Kali, and Siddheshwari are worshipped in the region of Bengal to protect against disease and smallpox as well as ill omens. Kalikula lineages focus upon

2958-567: Is of the Absolute; that is the background of the universe. This Absolute Being, of whom we can predicate nothing, has Its powers spoken of as She — that is, the real personal God in India is She. — Swami Vivekananda Shaktas conceive the goddess as the supreme, ultimate, eternal reality of all existence, or same as the Brahman concept of Hinduism. She is considered to be simultaneously

3060-400: 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

3162-419: 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 ,

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3264-509: Is subdivided into Vāmatantras, Yāmalatantras, and Śaktitantras. The Kulamārga 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 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

3366-466: Is syncretism of Samkhya and Advaita Vedanta schools of Hindu philosophy , called Shaktadavaitavada (literally, the path of nondualistic Shakti). The Hindu monk Swami Vivekananda , remarked thus; about being an actual Shakti worshipper: "Do you know who is the real "Shakti-worshipper"? It is he who knows that God is the omnipresent force in the universe and sees in women the manifestation of that Force." Shakta-universalist Sri Ramakrishna , one of

3468-438: Is the only impurity and knowledge 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

3570-496: 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

3672-430: 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

3774-407: 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

3876-401: 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

3978-576: Is undoubtedly Bhāskararāya (1690–1785), who wrote over 40 works from a Sri Vidya perspective. He is the author of key Sri Vidya texts like the Saubhāgyabhāskara (a commentary to the Lalitā Sahasranāma ), Varivasyārahasya (a work on Sri Vidya mantra and worship) and the Commentary on Nityāṣōḍaśikārṇava . Sri Vidya practices are primarily divided into Kaula and Samaya, as referenced in

4080-519: Is yet to find something textual about that). Kaula sects are noted for their extreme exponents who recommend 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

4182-504: The Kaula (a vamamarga practice) and the Samaya (a dakshinamarga practice). The Kaula or Kaulachara , first appeared as a coherent ritual system in the 8th century in central India, and its most revered theorist is the 18th-century philosopher Bhaskararaya , widely considered "the best exponent of Shakta philosophy." The Samaya or Samayacharya finds its roots in the work of

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4284-796: The Shakta Upanishads , as well as Shakta-oriented Upa Puranic literature such as the Devi Purana and Kalika Purana , the Lalita Sahasranama (from the Brahmanda Purana ). The Tripura Upanishad is historically the most complete introduction to Shakta Tantrism, distilling into its 16 verses almost every important topic in Shakta Tantra tradition. Along with the Tripura Upanishad ,

4386-500: The Sri Chakra , is probably the most famous visual image in all of Hindu Tantric tradition. Its literature and practice is perhaps more systematic than that of any other Shakta sect. Srividya largely views the goddess as "benign [ saumya ] and beautiful [ saundarya ]" (in contrast to Kalikula's focus on "terrifying [ ugra ] and horrifying [ ghora ]" Goddess forms such as Kali or Durga). In Srikula practice, moreover, every aspect of

4488-727: The Tripuratapini Upanishad has attracted scholarly bhasya (commentary) in the second half of 2nd-millennium, such as the work of Bhaskararaya , and Ramanand. These texts link the Shakti Tantra tradition as a Vedic attribute, however this link has been contested by scholars. Scriptures such as the Devi Mahatmya, Devi-Bhagavata Purana , Kalika Purana, and Shakta Upanishads like the Devi Upanishad are particularly revered. The seventh book of

4590-647: The Lalita Sahasranama . Kaula is further subdivided into different schools: Dakṣiṇācāra , which focuses on external rituals; Mishramachara, a combination of ritualistic and meditative practices; and Vamachara , or left-hand practices. On the other hand, Samayachara emphasizes on meditative practices on Tripurasundari and the Sri Yantra . The Dattatreya Sampradaya is one of the most important living traditions in Shri Vidya . This tradition follows

4692-536: The Parashurama Kalpasutra , a manual that outlines the practices of Shri Vidya as taught by Dattatreya to Parashurama . The teachings were later documented by Sumedha, providing detailed guidance on mantra, nyasa, and homa rituals that are central to the spiritual path in this tradition. Shaktism Traditional Shaktism ( / ˈ s æ k t ɪ z ə m / ; Sanskrit : शाक्तसम्प्रदायः , romanized :  Śāktasampradāyaḥ )

4794-558: The Sri Meru . It is not uncommon to find a Sri Chakra or Sri Meru installed in South Indian temples, because – as modern practitioners assert – "there is no disputing that this is the highest form of Devi and that some of the practice can be done openly. But what you see in the temples is not the srichakra worship you see when it is done privately." The Srividya paramparas can be further broadly subdivided into two streams,

4896-528: The Srimad Devi-Bhagavatam presents the theology of Shaktism. This book is called Devi Gita , or the "Song of the Goddess". The goddess explains she is the Brahman that created the world, asserting the Advaita premise that spiritual liberation occurs when one fully comprehends the identity of one's soul and the Brahman. This knowledge, asserts the goddess, comes from detaching self from

4998-632: The Upanishads as another aspect of divine and the knower of ultimate knowledge (Brahman), such as in section 3 and 4 of the ancient Kena Upanishad . Hymns to goddesses are in the ancient Hindu epic Mahabharata , particularly in the Harivamsa section, which was a late addition (100 to 300 CE) to the work. The archaeological and textual evidence implies, states Thomas Coburn, that the goddess had become as prominent as God in Hindu tradition by about

5100-599: 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

5202-515: The 16th-century commentator Lakshmidhara, and is "fiercely puritanical [in its] attempts to reform Tantric practice in ways that bring it in line with high-caste brahmanical norms." Many Samaya practitioners explicitly deny being either Shakta or Tantric, though scholars argues that their cult remains technically both. The Samaya-Kaula division marks "an old dispute within Hindu Tantrism". The Kalikula (Family of Kali ) form of Shaktism

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5304-685: The 64 Yoginis . The eight forms of the goddess Lakshmi, Ashtalakshmi ; and the nine forms of goddess Durga, the Navadurgas , which are mainly worshipped during the Navaratri festival. Also worshipped regularly are the numerous Gramadevatas across the Indian villages. Sub-traditions of Shaktism include "Tantra", which refers to techniques, practices and ritual grammar involving mantra , yantra , nyasa , mudra and certain elements of traditional kundalini yoga , typically practiced under

5406-528: The Devi as the source of wisdom ( vidya ) and liberation ( moksha ). The tantric part generally stands "in opposition to the brahmanic tradition," which they view as "overly conservative and denying the experiential part of religion." The main deities of the Kalikula tradition are Kali , Chandi , Bheema and Durga . Other goddesses that enjoy veneration are Tara and all the other Mahavidyas , Kaumari as well as regional goddesses such as Manasa ,

5508-828: The Kulamārga. Shaktism encompasses a nearly endless variety of beliefs and practices – from animism to philosophical speculation of the highest order – that seek to access the Shakti (Divine Energy or Power) that is believed to be the Devi's nature and form. Its two largest and most visible schools are the Srikula (family of Tripura Sundari ), strongest in South India , and the Kalikula (family of Kali ), which prevails in northern and eastern India. The Srikula (family of Sri ) tradition ( sampradaya ) focuses worship on Devi in

5610-747: The Three Worlds ) as the main form of Mahadevi . Apart from Mahātripurasundarī, other important deities in this tradition include Gaṇapati , Bālā, Rājamātaṅgī , Mahāvārāhī , and Parā. The most important source for this branch of Sri Vidya is the Paraśurāma Kalpasūtra . A thousand names for this form of Devī are recited in the Lalitā Sahasranāma , which includes Śrī Vidyā concepts. The sect accepts and aims to provide both material prosperity and self-realisation. It has an extensive literature. The most important scholar of Sri Vidya

5712-438: The better. The concepts of purity, sacrifice, freedom, 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

5814-436: 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

5916-431: 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

6018-513: 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 –

6120-407: 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

6222-548: The deity is more important than simple obedience, thus showing an influence of the Vaishnavaite idea of passionate relationship between Radha and Krishna as an ideal bhava . Similarly, Shaktism influenced Vaishnavism and Shaivism . The goddess is considered the consort and energy ( shakti ) of the gods Vishnu and Shiva ; they have their individual shaktis, Vaishnavi for Vishnu and Maheshvari for Shiva, and consorts Lakshmi and Sati /Parvati. An adherent of Shaktism

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6324-514: The distinctive features of the Kāpālika tradition, from which it is derived. It is subdivided into four subcategories of texts based on 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

6426-660: The earliest evidence of reverence for the female aspect of God in Hinduism is this passage in chapter 10.125 of the Rig Veda , also called the Devi Suktam hymn: I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus Gods have established me in many places with many homes to enter and abide in. Through me alone all eat the food that feeds them, – each man who sees, breathes, hears

6528-404: 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

6630-637: The fierce Kali . After the decline of Buddhism in India , various Hindu and Buddhist goddesses were combined to form the Mahavidya , a pantheon of ten goddesses. The most common forms of the Mahadevi worshipped in Shaktism include: Durga, Kali, Saraswati , Lakshmi , Parvati and Tripurasundari . Also worshipped are the various Gramadevatas across the Indian villages. Shaktism also encompasses various tantric sub-traditions, including Vidyapitha and Kulamārga . Shaktism emphasizes that intense love of

6732-508: The form of the goddess Lalita-Tripura Sundari . Rooted in first-millennium. Srikula became a force in South India no later than the seventh century, and is today the prevalent form of Shaktism practiced in South Indian regions such as Kerala , Tamil Nadu and Tamil areas of Sri Lanka . The Srikula's best-known school is Srividya , "one of Shakta Tantrism's most influential and theologically sophisticated movements." Its central symbol,

6834-457: The goddess are widely known in the Hindu world. The common goddesses of Shaktism, popular in the Hindu thought at least by about mid 1st-millennium CE, include Parvati, Durga, Kali, Yogamaya , Lakshmi, Saraswati, Gayatri , Radha , and Sita . In the Eastern part of India, after the decline of Buddhism in India , various Hindu and Buddhist goddesses were combined to form the Mahavidya ,

6936-415: The goddess – whether malignant or gentle – is identified with Lalita. Srikula adepts most often worship Lalita using the abstract Sri Chakra yantra , which is regarded as her subtle form. The Sri Chakra can be visually rendered either as a two-dimensional diagram (whether drawn temporarily as part of the worship ritual, or permanently engraved in metal) or in the three-dimensional, pyramidal form known as

7038-562: 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

7140-439: The guidance of a qualified guru after due initiation ( diksha ) and oral instruction to supplement various written sources. There has been a historic debate between Shakta theologians on whether its tantric practices are Vedic or non-Vedic. The roots of Shakta Tantrism are unclear, probably ancient and independent of the Vedic tradition of Hinduism. The interaction between Vedic and Tantric traditions trace back to at least

7242-490: 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

7344-414: 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,

7446-571: The individual pursues yogic practices; Shakti Marga, mainly through the awakening and rise of 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

7548-474: The low person of dreadful deeds, and the great person of excellent deeds. I am Female, I am Male in the form of Shiva. Shaktism's focus on the Divine Female does not imply a rejection of the male. It rejects masculine-feminine, male-female, soul-body, transcendent-immanent dualism, considering nature as divine. Devi is considered to be the cosmos itself – she is the embodiment of energy, matter and soul,

7650-409: 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

7752-522: 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

7854-507: The most influential figures of the Hindu reform movements , believed that all Hindu goddesses are manifestations of the same mother goddess . The 18th-century Shakta bhakti poems and songs were composed by two Bengal court poets, Bharatchandra Ray and Ramprasad Sen , and the Tamil collection Abhirami Anthadhi was composed by Abhirami Bhattar. The important scriptures of Shaktism include

7956-558: The motivating force behind all action and existence in the material universe. Yet in Shaktism, states C. MacKenzie Brown, the cultural concepts of masculine and the feminine as they exist among practitioners of Shaktism are aspects of the divine, transcendent reality. In Hindu iconography, the cosmic dynamic of male-female or masculine-feminine interdependence and equivalence, is expressed in the half-Shakti, half-Shiva deity known as Ardhanari . The philosophical premise in many Shakta texts, states professor of Religious Studies June McDaniel,

8058-512: The oneness of the soul and Brahman. — Devi Gita , Transl: Lynn Foulston, Stuart Abbott Devibhagavata Purana , Book 7 The Devi Gita describes the Devi (or goddess) as "universal, cosmic energy" resident within each individual. It thus weaves in the terminology of Samkhya school of Hindu philosophy . The text is suffused with Advaita Vedanta ideas, wherein nonduality is emphasized, all dualities are declared as incorrect, and interconnected oneness of all living beings' souls with Brahman

8160-402: 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

8262-470: The people, I created Earth and Heaven and reside as their Inner Controller. On the world's summit I bring forth sky the Father: my home is in the waters, in the ocean as Mother. Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my body. I created all worlds at my will, without any higher being, and permeate and dwell within them. The eternal and infinite consciousness

8364-439: 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

8466-443: 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  –

8568-475: 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

8670-408: 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,

8772-412: 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

8874-440: The same supreme goddess Shakti . Shaktas approach the Devi in many forms; however, they are all considered to be but diverse aspects of the one supreme goddess. The primary Devi form worshiped by a Shakta devotee is his or her ishta-devi , that is a personally selected Devi. The selection of this deity can depend on many factors such as family tradition, regional practice, guru lineage, and personal resonance. Some forms of

8976-429: 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

9078-806: The sixth century, and the surge in Tantra tradition developments during the late medieval period, states Geoffrey Samuel, were a means to confront and cope with Islamic invasions and political instability in and after the 14th century CE. Notable Shakta tantras are Saradatilaka Tantra of Lakshmanadesika (11th century), Kali Tantra ( c.  15th century ), Yogini Tantra , Sarvanandanatha's Sarvolassa Tantra , Brahmananda Giri's Saktananda Tarangini with Tararahasya and Purnananda Giri's Syamarahasya with Sritattvacintamani (16th century), Krishananda Agamavagisa's Tantrasara and Raghunatna Tarkavagisa Bhattacarya Agamatattvavilasa (17th century), as well as works of Bhaskaracharya (18th century). The Vidyāpīṭha

9180-629: The snake goddesses, Ṣaṣṭī , the protectress of children, Śītalā , the smallpox goddess, and Umā (the Bengali name for Parvati) — all of them, again, considered aspects of the Divine Mother. In Nepal devi is mainly worshipped as the goddess Bhavani. She is one of the important Hindu deities in Nepal. Two major centers of Shaktism in West Bengal are Kalighat where the skull of Kali

9282-469: The source of all creation, its embodiment and the energy that animates and governs it, and that into which everything will ultimately dissolve. Mahadevi said in Devi Upanishad, verse 2, "I am essentially Brahman". According to V. R. Ramachandra Dikshitar – a professor of Indian history, in Shaktism theology "Brahman is static Shakti and Shakti is dynamic Brahman." Shaktism views the Devi as

9384-624: The source, essence and substance of everything in creation. Its texts such as the Devi-Bhagavata Purana states: I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi and Parvati. I am the Sun and I am the Stars, and I am also the Moon. I am all animals and birds, and I am the outcaste as well, and the thief. I am

9486-448: 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

9588-474: 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 )",

9690-490: 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

9792-400: The term kaula 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

9894-586: The terminal upper paleolithic site of Baghor I ( Baghor stone ) in Sidhi district of Madhya Pradesh , India. The excavations, carried out under the guidance of noted archaeologists G. R. Sharma of Allahabad University and J. Desmond Clark of University of California and assisted by Jonathan Mark Kenoyer and J.N. Pal, dated the Baghor formation to between 9000 BC and 8000 BC. The origins of Shakti worship can also be traced to Indus Valley civilization . Among

9996-516: The text presents its theological and philosophical teachings. The soul and the Goddess My sacred syllable ह्रीम्] transcends, the distinction of name and named, beyond all dualities. It is whole, infinite being, consciousness and bliss . One should meditate on that reality, within the flaming light of consciousness. Fixing the mind upon me, as the Goddess transcending all space and time, One quickly merges with me by realizing,

10098-457: The third or fourth century. The literature on Shakti theology grew in ancient India, climaxing in one of the most important texts of Shaktism called the Devi Mahatmya . This text, states C. Mackenzie Brown – a professor of Religion, is both a culmination of centuries of Indian ideas about the divine woman, as well as a foundation for the literature and spirituality focussed on the female transcendence in centuries that followed. The Devi Mahatmya

10200-478: 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

10302-432: The word outspoken. They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it. I, verily, myself announce and utter the word that Gods and men alike shall welcome. I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman . I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion. I rouse and order battle for

10404-474: The world and meditating on one's own soul. The Devi Gita , like the Bhagavad Gita , is a condensed philosophical treatise. It presents the divine female as a powerful and compassionate creator, pervader and protector of the universe. She is presented in the opening chapter of the Devi Gita as the benign and beautiful world-mother, called Bhuvaneshvari (literally, ruler of the universe). Thereafter,

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