Shaktism (Sanskrit: Śāktaṃ, शाक्तं; lit.
, "doctrine of power" or "doctrine of the Goddess") is a
denomination of Hinduism that focuses worship upon Shakti or Devi – the Hindu Divine Mother
– as the absolute, ultimate Godhead. It is, along with Shaivism and Vaisnavism, one of the
three primary schools of Hinduism.
Shaktism regards Devi (lit., "the Goddess") as the Supreme Brahman itself, the "one without a
second", with all other forms of divinity, female or male, considered to be merely her diverse
manifestations. In the details of its philosophy and practice, Shaktism resembles Saivism.
However, Shaktas (Sanskrit: Śakta, शक्त), practitioners of Shaktism, focus most or all worship
on Shakti, as the dynamic feminine aspect of the Supreme Divine. Shiva, the masculine aspect
of divinity, is considered solely transcendent, and his worship is generally relegated to an
auxiliary role.[1]
The roots of Shaktism penetrate deep into India's prehistory. From the Goddess's earliest
known appearance in Indian paleolithic settlements more than 22,000 years ago, through the
refinement of her cult in the Indus Valley Civilization, her partial eclipse during the Vedic
period, and her subsequent resurfacing and expansion in the classical Sanskrit tradition, it has
been suggested that, in many ways, "the history of the Hindu tradition can be seen as a
reemergence of the feminine."[2]
Over the course of its history, Shaktism has inspired great works of Sanskrit literature and
Hindu philosophy, and it continues to strongly influence popular Hinduism today. Shaktism is
practiced throughout the Indian subcontinent and beyond, in countless forms, both Tantric and
non-Tantric; however, its two largest and most visible schools are the Srikula (lit., family of Sri),
strongest in South India, and the Kalikula (family of Kali), which prevails in northern and
eastern India.[1]
The beginnings of Shaktism are shrouded in the mists of prehistory. The earliest Mother
Goddess figurine unearthed in India, belonging to the Upper Paleolithic, has been carbon-
dated to approximately 20,000 BCE.[28] Thousands of female statuettes dated as early as c.
5500 BCE have been recovered at Mehrgarh, one of the most important Neolithic sites in world
archaeology.[29] While it is impossible to reconstruct the spiritual beliefs of a civilization so
distantly removed in time, current archaeological and anthropological evidence suggests that
the religion of the great Indus Valley Civilization is probably a direct predecessor of modern
Shaktism.[30]
As the Indus Valley Civilization slowly declined and dispersed, its peoples mixed with other
groups to eventually give rise to Vedic Civilization (c. 1500 - 600 BCE). Shaktism as it exists
today began with the literature of the Vedic Age; further evolved during the formative period of
the Hindu epics; reached its full flower during the Gupta Age (300-700 CE), and continued to
expand and develop thereafter.[31]
The most central and pivotal text in Shaktism is the Devi Mahatmya (also known as the Durga
Saptashati, Chandi or Chandi-Path), composed some 1,600 years ago. Here, for the first time,
"the various mythic, cultic and theological elements relating to diverse female divinities were
brought together in what has been called the 'crystallization of the Goddess tradition.'"[32]
Other important texts include the canonical Shakta Upanishads,[33] as well as Shakta-oriented
Puranic literature such as the Devi Purana and Kalika Purana,[34] the Lalita Sahasranama
(from the Brahmanda Purana),[35] the Devi Gita (from the Devi-Bhagavata Purana),[36] Adi
Shankara's Saundaryalahari[37] and the Tantras.[38]
In recent times, Shaktism has so infused mainstream Hinduism that it has in certain respects
"ceased to be a sectarian religion," in that it presents "no difficulty for anyone to accept its
essence."[39] Its pervasive influence is also reflected in the popular adage, "When in public, be
a Vaishnava. When among friends, be a Shaiva. But in private, always be a Shakta."[40]
Recent developments related to Shaktism include the emergence of Bharat Mata ("Mother
India") symbolism, the increasing visibility of Hindu female saints and gurus,[41] and the
prodigious rise of the "new" goddess Santoshi Mata following release of the Indian film Jai
Santoshi Maa ("Hail to the Mother of Satisfaction") in 1975.[42] A modern commentator notes:
"Today just as 10,000 years ago, images of the Goddess are everywhere in India. You'll find
them painted on the sides of trucks, pasted to the dashboards of taxis, postered on the walls of
shops. You'll often see a color painting of the Goddess prominently displayed in Hindu homes.
Usually the picture is hung high on the wall so you have to crane your neck backward, looking
up toward her feet. [...] In India, Goddess worship is not a 'cult,' it's a religion, [...] an
extraordinarily spiritually and psychologically mature tradition. Millions of people turn every day
with heartfelt yearning to the Mother of the Universe."[43]
SHAKTI (Sanskrit: śakti, from the verb root śak – to be able) – "potency", "strength", "energy". In
the Indian philosophical tradition, all active activity is invariably associated with the feminine
principle, and therefore the creative energy that unfolds the universe is usually personified in the
image of Shakti – the spouse or beloved of the God Shiva.
In the monistic Advaita Vedanta of Shankara, where the basis of the world is the Supreme
Brahman, with whom nothing actually happened, Shakti itself is considered as a kind of reverse
side of Brahman, as its own power, identical with the cosmic illusion – Maya. However, in other
systems, where monism is significantly weakened or replaced by dualism, Shakti becomes more
or less an independent principle responsible for the creation of the world. In Kashmiri shaivism,
reality is based on the pulsating unity of Shiva and Shakti (in this living unity, Shiva embodies pure,
passive contemplation – "prakasha", while Shakti represents the active, dynamic aspect of
consciousness – "vimarsha", i.e. its inner intentionality, readiness to create and perceive its
objects).
At the same time, Shakti appears in three aspects (in the religious direction of "Trika" they are even
considered as a triad of separate goddesses) – Para-Shakti (Higher), Para-Apara-Shakti (Higher-
lower) and Apara-Shakti (Lower). In the first aspect of Shakti, all potencies are still rolled up and
present as pure intentionality, a free and unconditioned desire (iccha-Matra) of the Supreme Lord.
In its second aspect, Shakti already contains the entire universe within itself, preserving it as its
own vision, as a reflection in a mirror; subject and object have already appeared, but they are not
yet separated from each other.
Finally, the third aspect of Shakti corresponds to the level of fragmentation; consciousness is
strained from within by aspirations and rejections, and diverse perceptions correspond to diverse
objects. The pulsation of consciousness, constantly generating new forms, is represented by the
rotation of the "wheel of Shakti" (Shakti-chakra), the spokes of which correspond to various forces
and energies; in the center of this wheel is the eternal Shiva – the only axial point that always
remains at rest. As such a creative, "crushing" force, Shakti is identified with Speech (Vach) and
the "Mother Mother" (Matrix) of all things, and the unfolding of the world within the next universal
cycle begins with the outpouring of PHONIC energy that creates the letters of the alphabet and
sacred texts in the form of a paradigm, on the model of which the world is created.
The active and pulsating force of becoming that manifests in human beings is identified in
Kashmiri shaivism, as well as other tantric movements, with Kundalini, or erotic energy.
Accordingly, the only way to achieve liberation is to be able to direct this energy to its true source
and support – Shiva. This reverse movement, which uses the same Shakti as a means of
salvation, is intended to grant the adept that moment of sudden illumination (Pratibha) in which
the undivided unity of Shiva and Shakti is realized. Soteriological orientation to Shakti led to the
fact that in some areas of Tantrism, the Supreme principle was considered to be the female
hypostasis – the goddess (Parameshvari), revered under the names of Shakti, Devi, Kali or Durga;
such variants of Tantrism are known as "shaktism" (shakta-Siddhanta).
As per Devi Bhagwata Maha Purana, Parvati, Sati or Durga is the original manifested form of Maa
MAHAKALI. She is Adi- Parashakti herself. The Devi Gita declares her to be the greatest Goddess.
Thus, She is considered the supreme Goddess and primary deity in Shaktism. Whatever deity one
is worshiping, ultimately, they are worshiping her. She is every other goddess. She is Goddess
Lakshmi and Goddess Saraswati in her mild form; Goddess Kali and Goddess Chandi in her
wrathful form.
1) Mahasaraswati is the first partial expansion of Goddess Adi Parshakti. She represents the
Sattva Guna and is the shakti of Lord Brahma. She is the goddess of wisdom, creation, and
learning. She is the source of all of the arts. It is she who slew Sumbha and Nisumbha, who are
symbols of ignorance. She was created from the body of Mother Parvati and is the embodiment of
her hard work, spirituality and devotion. She is also known as Ambika Devi as per Durga
Saptashati. She wears yellow clothes when she takes form. When she is without form, she
becomes the Primordial Sound.
2) Mahalakshmi is the second partial expansion of Goddess Adi Parshakti. She is the goddess of
the material world and its preservation. She also brings good fortune and spiritual satisfaction.
She is the shakti of Lord Narayana and is the bestower of all wealth and pleasure. She wears red
Cloth. She was born from Goddess Parvati's mind and later took birth as Katyayani. She is also
known as Chandi Devi as per Durga Saptashati. Mother Mahalakshmi is the primary deity of the
Raja Guna. When she is formless, she is light.
3) Mahakali is the third partial expansion of Goddess Adi Parshakti. She is the goddess of spiritual
fulfillment as well as presiding over the destruction of the universe. She gives salvation to
mankind. She is the shakti of Lord Shiva. She helped Lord Maha Vishnu slay the demons Madhu
and Kaitabha. She was born from the eyes of Maha Vishnu as YogMaya. Mahakali is same as
Yogmaya also known as Tamsi Devi as per Durga Saptashati. Mother Mahakali wears blue and
presides over the Tamas Guna. When she is formless, she becomes heat
#Kaula, also known as Kula, #Kulamārga ("the Kula practice") and Kaulācāra ("the Kaula conduct"),
is a religious tradition in Shaktism and tantric Shaivism characterised by distinctive rituals and
symbolism connected with the worship of Shakti. It flourished in India primarily in the first
millennium AD.
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 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.
In later Hatha Yoga, the Kaula visualization of Kuṇḍalini rising through a system of chakras is
overlaid onto the earlier bindu-oriented system.:770, 774
Kaula and Kula
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 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 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. 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 Kaśmiri Śaivism.
Fundamental concepts
The concepts of purity, sacrifice, freedom, the spiritual master (guru) and the heart are core
concepts of the Kaula tradition.
Purity and impurity
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 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.
Sacrifice
Main article: Sacrifice
Kaula sacrifice (yajna) is defined primarily as an inward act. Any action performed with 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, the couple,
the body, the central channel of the subtle breath (susumna), the mind and Shakti.
Freedom
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 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 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 restraints. Consciousness expands into the so-called
pure reality, 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[21] in the heart,
ultimately reflected in the center of the being as Kechari Mudra. This mudra (attitude) means "the
ability of consciousness to freely move (charati) about in 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 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
"Guru 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
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. Like fire kindled from a candle to another candle, the revelation of the self is
passed from master to disciple directly, not through words or exterior practices, but mediated by
the direct transfer of #śakti.
Mahavidhya - 10 Forms of Goddess Shakti
Mahavidyas (Great Wisdoms) or Dasha-Mahavidyas are a group of ten aspects of the Divine
Mother or Kali herself or Devi in Hinduism. The 10 Mahavidyas are Wisdom Goddesses, who
represent a spectrum of feminine divinity, from horrific goddesses at one end, to the gentle at the
other.
The development of Mahavidyas represents an important turning point in the history
of Shaktism as it marks the rise of Bhakti aspect in Shaktism, which reached its zenith in 1700 CE.
First sprung forth in the post-Puranic age, around 6th century C.E., it was a new theistic movement
in which the supreme being was envisioned as female. A fact epitomized by texts like Devi-
Bhagavata Purana, especially its last nine chapters (31-40) of the seventh skandha, which are
known as the Devi Gita, and soon became central texts of Shaktism.
Shaktas believe, "the one Truth is sensed in ten different facets; the Divine Mother is adored and
approached as ten cosmic personalities," the Dasa-Mahavidya ("ten-Mahavidyas").
The Mahabhagavata Purana and Brhaddharma Purana however, list Shodashi (Sodasi) as Tripura
Sundari, her another name. The Guhyatiguyha-tantra associates the Mahavidyas with the ten
Avatars of Vishnu, and states that the Mahavidyas are the source from which the avatars of
Vishnu arose. All ten forms of the Goddess, whether gentle or terrifying, are worshiped as the
universal Mother.
Adi Shakti Mantra Meditation: Lyrics,
Meaning, Benefits
Mantra lyrics:
”Adi Shakti, Adi Shakti, Adi Shakti, Namo Namo
Sarab Shakti, Sarab Shakti, Sarab Shakti, Namo Namo
Pritham Bhagvati, Pritham Bhagvati, Pritham Bhagvati, Namo Namo
Kundalini Mata Shakti, Mata Shakti, Namo Namo.”
Adi Shakti mantra translation in English:
”Primal Shakti, I bow to Thee!
All-Encompassing Shakti, I bow to Thee!
That through which Divine Creates, I bow to Thee!
Creative Power of the Kundalini, Mother of all Mother Power, To Thee I Bow!”
or
”I bow to the primal power.
I bow to the all-encompassing power and energy.
I bow to that through which God creates.
I bow to the creative power of the Kundalini, the Divine Mother Power.”
Description:
Adi Shakti mantra, also known as Adi Parashakti mantra, literally translates as the ”First
Power”. As per Shaktism, Adi Parashakti appeared as Divine Pure Eternal Consciousness i.e.
Shoonya Bindu, the divine zero feminine energy, which then expresses itself as Prakriti
(Universal Nature).
Every God in Hinduism has his Shakti and without Her sacred energy, they have no power.
The play of female energy has no creation and no end. Although restless by nature, it cycles
through periods of rest and motion. Not only is the Shakti responsible for the entire creation, it
is also the agent of all change. Shakti is cosmic existence as well as liberation, its most
important form being the Kundalini Shakti, a mysterious psychospiritual force.
Adi Shakti means, literally, the primal, first power. This powerful mantra, meaning “churning of
the mind,” works deeply on the subconscious and conscious mind to awaken reverence for all
aspects of the Divine Feminine. ”Namo” literally translates as ”to bow in reverence”.
Chanting Adi Parashakti mantra benefits:
Mantra recitation is said to be the mother of meditation. Researchers have found that chanting
mantras, either in a group or done solitary, has profound mental , physical, and emotional
benefits. With the chanting of a sacred mantra, the mind promptly concentrates on a solitary
thought expediting transcendence (consciousness past the mind). In addition, daily chanting of
a mantra helps one to develop renunciation, which leads to moksha (liberation), which leads to
self-realization or to God.
Furthermore, reciting mantras can take us from low spirits to high, can be the instrument that
helps us clear out gnarly, unhealthy, old, seemingly-impossible-to-bust-loose patterns and
behaviors, or can simply be a way to experience joy and bliss by letting the voice flow freely.
Kundalini is the spiritual energy coiled at the base of the spine where your root (Muladhara)
chakra dwells. Kundalini mantras aid in the awakening of this spiritual energy and allow it to
rise up the spine and open the higher chakras.
The healing mantra tunes one into the frequency of the Divine Mother, and to the primal
protective, generating energy. Also, it is said that chanting this mantra with a sincere heart
fulfills desires and eliminates fears. When a man chants it, the goddesses will serve him. When
a woman recites the mantra, the universal energy will serve her. Moreover, reciting this mantra
brings humility and honoring of the greatness and virtue of the Divine Feminine within all.
“When India and Indian women knew this mantra, it dwelt in the land of milk and honey.” – Yogi
Bhajan
