Shaktism: Not Anti-Shiva, But Definitely Pro-Devi

[Guest guest]

I had a chance to think a little more about Gopalan's question about

love for the Mother eclipsing the Father, as well as Adi's several

messages that attempted in various ways to remind us that Shaktism

does not omit Shiva from its theology.

 

But before we get too deeeply into this debate, I think it's

important that we define our position, so that ee're all talking

about the same thing here.

 

First of all, I don't thing anyone among us is saying that Shakta (or

Shaktism) is "right" and Shaivism is "wrong." But I *am* saying that

they are different. The question is not whether Shavism

ignores/denies Shakti, or where Shaktism ignores/denies Shiva. The

very idea is absurd: Each cult reveres its object's complementary

form.

 

But the question is one of practical application: Shakti and Shiva

may be identical at the highest level of abstraction – but their

respective cults are undeniably different. If Shiva and Shakti are

true "equals" in every theological sense, then why are there seperate

cults of Shaivas and Shaktas? Why have the sages, for thousands of

years, allied themselves and their writings with one group or the

other? Were they all simply benighted fools? It seems unlikely.

 

In his seminal work, "Shakti and Shakta," Sir John Woodroffe

explained: "There is a Vaishnava and Shaiva as well as a Shakta

[denomination]. … There are certain things common to all. There are

certain matters wherein they differ. …

 

He added: "A quarrelsome attitude as regards other creeds is the mark

of a lower mind and of what the Shaktas call a Pashu [the kind of

personality we might nowadays refer to as `Neanderthal']. I believe

that a different position is assumed by all higher Sadhakas

[spiritual practitioners], to whatever denomination they belong. [For

example,] the Shakta … says that `it is only a fool who sees any

difference between Rama [Vishnu] and Shiva.' [but] each has his path

which, if sincerely pursued, will procure for him the fruit of it.'"

 

A wise and sincere Hindu (of the Shaivite persuasion) once told me

that "only the ignorant" make any distinction between Shiva and

Shakti. And that's ultimately true: At the highest level of

abstraction, Hindus agree that Brahman [the Supreme Divine Principle]

is known by many names: God, Goddess, Visnu, Shiva, Devi, Jehovah,

Christ, Allah, etc. All of these names are merely human designations

for the same ultimate totality. All are merely different rivers

flowing into the same sea.

 

But the thing is, you generally have to pick a specific river in

order to get to that sea: And so there are Christians, Muslims,

Shaivaites, Vaishnavas, Shaktas, and so on, by faith and practice.

Sometimes these rivers cross and intersect, but they are ultimately

seperate rivers, and it is a fool's errand to try navigating two or

more at once. Even a spiritual mega-athlete like Ramakrishna, who

sampled all of these paths and more at various points in his life,

tended to take them only one at a time.

 

So back to my friend the Shaivite. When he told me that Shiva and

Shakta are non-different, he was expressing an important high-

theological truth -- but perhaps not a very practical truth. Because

if Shiva and Shakta are identical for all spiritual purposes, then

the practice of Shaivism and Shaktism must be identical too. However,

in studying these two denominations, we very quickly discern that

they are not.

 

So: Were the rishis and sages and saints who wrote the Bhagavad Gita

ignorant, because they conceived Brahman as Krishna? Were those who

wrote the Devi Bhagavata Purana ignorant because they conceived

Brahman as Devi? Most likely not; on the contrary, they were probably

spiritually advanced beyond most of our imaginations. But they

understood that the spiritual aspirant must choose a path, or a

river, and stick with it in order to realize its profundities,

realize its manifold Truths, and partake in its fruits. See again the

words of OmPrem in Message #851.

 

Well, that's my two cents anyways. Does it make sense? Shaivites and

Shaktas alike recognize the ultimate unity of Shiva and Shakti. But

still, even at the highest levels of spiritual advancement, there are

still Shaivites and Shaktas. We've acknowledged that both share to

same theology to a certain point. So the question becomes: As a

matter of practical sadhana, what makes a Shaivite a Shaivite, and

what makes a Shakta a Shakta?

 

Aum Maatangyai Namahe

[Guest guest]

greetings devi_bhakta, as usual it was a great pleasure to read and

reread your fine 'response' to gopalan's inquiry! yes, very true

shaktism does not exclude shiva and nor does shaivism exclude

shakti !

 

is this a coincidence or what! this evening when i was cruising on

the web i was reading some portions of the great kashmiri thinker,

philosopher and wrier from the non-dualistic shaiva school .! (our

gene, who was a traika shavite and now a devi worshipper may be able

to throw more light on this--- i know he wrote some wonderful posts

in our shakti sadhana club) !

 

Here is what abinavagupta has to say the role of shakti in shaivism...

 

 

"Free and spontaneous self-apprehension (vimarsha) is the very nature

of the light of consciousness. For otherwise, although reflections of

external objects might fall upon it, it would be no better than an

insentient crystal. Because the Self is different from the

insentient: therefore it is spoken of as pure consciousness

(caitanya), the implied sense of which is conscious activity or

freedom with respect to conscious activities.

 

Self-apprehending consciousness is the very self of consciousness. It

is the supreme word (para vak) which always manifests itself by

itself. It is freedom (svatantrya). It is the supreme power of the

highest self.

 

This consciousness is vibratory light (sphuratta). It is absolute

reality (mahasatta) which is beyond spatial and temporal

distinctions. This consciousness being the universal essence is

called the Heart of the Lord.

 

 

.... this power in the Heart, which is the ****Goddess,**** is at once

{an outward motion} emmisional and expansive, as well as {an inward

motion} absorptive and unitive {hence there is a vibration caused by

this outward and inward motion}. {The inward motion} of the Goddess

resides in man as the kundalini energy that impels one back to the

source and center of one's being in a completely natural and

spontaneous way.

 

 

The blessed Lord is in fact eternally vibrating within himself. In

him is the central power {i.e. Shakti} which is full of the abundance

of all beings. He is beautiful with a cosmic bliss that arises

naturally from his own fully willed agitation.

He throbs eternally beautiful with the elixir of this completely full

Emission. That union of Shiva and Shakti is called love.

)

 

The Heart, says Abhinavagupta, is the very Self of Shiva ... and of

the ... Goddess who is inseparable from Shiva. Indeed the Heart is

the site of their union (yamala), of their embrace (samghatta). This

abode is pure consciousness (caitanya) as well as unlimited bliss

(ananda). As consciousness the Heart is the unbounded, infinite light

(prakasha) as well as the freedom (svatantrya) and spontaneity

(vimarsha) of that light to appear in a multitude and variety of

forms.

 

 

The Heart is the Ultimate (annuttara) which is both utterly

transcendent to (visvottirna) and yet totally immanent in (visvamaya)

all created things. It is the ultimate essence (sara). Thus, the

Heart embodies the pradoxical nature of Shiva and is therefore a

place of astonishment (camatkara), sheer wonder (vismaya), and

ineffable mystery. The Heart is the fullness of the unboundedness of

Shiva (purnatva), the plenum of being that overflows continuously

into manifestation. At the same time, it is also an inconceivable

emptiness (shunyatishunya) The Heart is the unbounded universal Self

(purnahanta).

 

The Heart of Shiva is not a static or inert absolute, however. In

fact the non-dual Kashmir Shaiva tradition considers it to be in a

state of perpetual movement, a state of vibration (spanda) in which

it ic continuously contracting and expanding (samkoca-vikasha),

opening and closing (unmesha-nimesha), trembling (ullasita),

quivering (sphurita), throbbing, waving, and sparkling (ucchalata).

The intensity and speed of this movement is such that paradoxically

it is simultaneously a perfect dynamic stillness.

 

 

.... the Ultimate, formed of consciousness, is always present

everywhere, and is devoid of spatial or temporal dimensions, of prior

and subsequent; it is undeniable and unconcealed. What then can be

said of it?

)

 

The Ultimate is spanda: it vibrates, it expands and contracts; it

manifests and reabsorbs; it is full of waves and waveless; it is full

of bliss and yet suffering occurs; it plays a game of hide-and-seek

with itself in which ignorance alternates with knowledge, and in

which enjoyment and liberation can coincide. "

 

this is what tantras declare...

 

according to the tantra, the ultimate reality is neither

wholly 'static' nor wholly dynamic-it is both...

 

for shiva is the prakasa8 aspect-that is pure self, illumining

thought, impersonal, inactive and devoid of any relativity...

 

sakthi is the vimarsha8 aspect ---that is the inherent activit of

thought ...

 

shiva is pure consciousness... shakti is the formative energy of that

consciousness...

 

sakti is absolute personified ! that is why in sree lalta

sahasaranama devi is described as siva-sakty-aikya rupini, cideka-

rasa-rupini , siva-murtih, sivaprakasha-vimarsha rupini!!!!

 

in the vignana bhaiva also, there is a dialogue between the guru and

the disciple- the guru is BHAIRVA and the disciple is BHAIRAVI...

 

bhairava describes to bhairavi the state of the formless reality...

then devi asks the lord to reveal to her the simple means of knowing

that supreme and secret principle....

 

the lord replies there are 112 easy techniques of realizing the

TRUTH, the supreme reality...

 

these techniques are called *dharanas...*

 

a dharana is an awareness by which you hold God within... of these

daranas the first is the most sublime and most beautiful...

 

SHIVA SAYS....

 

"URDHVE PRANO BY ADHO JIVO VISARGATMA PAROCHBARET/UTPATTIDVITYASTHANE

BHRANAD BBARITA STHITIH...

 

THE SUPREME GODDESS, WHOSE NATURE IS TO CREATE, CEASELESSLY EXPRESSES

HERSELF FROM THE CENTER OF THE BODY IN THE FORM OF EXHALATION AND

DOWNWARD IN THE FORM OF INHALATION"

 

so hatha yoga experts like omprem and swami sivananda ask us to sit

quietly and meditate on 'OM' OR 'SO HAM' MANTRA...

 

the outgoing breath-prana

the ingoing breath is apana

 

this is the great sound---- the shabda -

 

 

thus in reality we need both prakasha- illumination

 

and vimarshs -means awareness...

 

thus, by steadily fixing the mind on either of the two spaces between

the breaths, one experiences the state of fullness of

BHAIRVA/BHAIRAVI!!!!!!!

 

LOVE

[Guest guest]

Jaya Jaya Shankara !

True indeed mother ! How can shakti and shaktimaan ever be

differentiated? Only one who can understand the avinaabhaava

sambhanda of shiva-shakti can be called a chakravit. Lalitha

sahasranaama says "Shivashaktayikyaroopini", which places mother at a

position much higher than being just a samashti of iccha-jnana-kriya

shaktis and makes her tureeyaateeta. Glory to Kameshwara and

kameshwari! I think these concepts are expalined very well by

bhaskararaaya in his work Saubhagya Ratnaakara,which eventhough being

a pooja grantha,speaks about much more!

 

 

 

 

-- In , "adi_shakthi16" <adi_shakthi16> wrote:

> greetings devi_bhakta, as usual it was a great pleasure to read and

> reread your fine 'response' to gopalan's inquiry! yes, very true

> shaktism does not exclude shiva and nor does shaivism exclude

> shakti !

>

> is this a coincidence or what! this evening when i was cruising on

> the web i was reading some portions of the great kashmiri thinker,

> philosopher and wrier from the non-dualistic shaiva school .! (our

> gene, who was a traika shavite and now a devi worshipper may be

able

> to throw more light on this--- i know he wrote some wonderful posts

> in our shakti sadhana club) !

>

> Here is what abinavagupta has to say the role of shakti in

shaivism...

>

>

> "Free and spontaneous self-apprehension (vimarsha) is the very

nature

> of the light of consciousness. For otherwise, although reflections

of

> external objects might fall upon it, it would be no better than an

> insentient crystal. Because the Self is different from the

> insentient: therefore it is spoken of as pure consciousness

> (caitanya), the implied sense of which is conscious activity or

> freedom with respect to conscious activities.

>

> Self-apprehending consciousness is the very self of consciousness.

It

> is the supreme word (para vak) which always manifests itself by

> itself. It is freedom (svatantrya). It is the supreme power of the

> highest self.

>

> This consciousness is vibratory light (sphuratta). It is absolute

> reality (mahasatta) which is beyond spatial and temporal

> distinctions. This consciousness being the universal essence is

> called the Heart of the Lord.

>

>

> ... this power in the Heart, which is the ****Goddess,**** is at

once

> {an outward motion} emmisional and expansive, as well as {an inward

> motion} absorptive and unitive {hence there is a vibration caused

by

> this outward and inward motion}. {The inward motion} of the Goddess

> resides in man as the kundalini energy that impels one back to the

> source and center of one's being in a completely natural and

> spontaneous way.

>

>

> The blessed Lord is in fact eternally vibrating within himself. In

> him is the central power {i.e. Shakti} which is full of the

abundance

> of all beings. He is beautiful with a cosmic bliss that arises

> naturally from his own fully willed agitation.

> He throbs eternally beautiful with the elixir of this completely

full

> Emission. That union of Shiva and Shakti is called love.

> )

>

> The Heart, says Abhinavagupta, is the very Self of Shiva ... and of

> the ... Goddess who is inseparable from Shiva. Indeed the Heart is

> the site of their union (yamala), of their embrace (samghatta).

This

> abode is pure consciousness (caitanya) as well as unlimited bliss

> (ananda). As consciousness the Heart is the unbounded, infinite

light

> (prakasha) as well as the freedom (svatantrya) and spontaneity

> (vimarsha) of that light to appear in a multitude and variety of

> forms.

>

>

> The Heart is the Ultimate (annuttara) which is both utterly

> transcendent to (visvottirna) and yet totally immanent in

(visvamaya)

> all created things. It is the ultimate essence (sara). Thus, the

> Heart embodies the pradoxical nature of Shiva and is therefore a

> place of astonishment (camatkara), sheer wonder (vismaya), and

> ineffable mystery. The Heart is the fullness of the unboundedness

of

> Shiva (purnatva), the plenum of being that overflows continuously

> into manifestation. At the same time, it is also an inconceivable

> emptiness (shunyatishunya) The Heart is the unbounded universal

Self

> (purnahanta).

>

> The Heart of Shiva is not a static or inert absolute, however. In

> fact the non-dual Kashmir Shaiva tradition considers it to be in a

> state of perpetual movement, a state of vibration (spanda) in which

> it ic continuously contracting and expanding (samkoca-vikasha),

> opening and closing (unmesha-nimesha), trembling (ullasita),

> quivering (sphurita), throbbing, waving, and sparkling (ucchalata).

> The intensity and speed of this movement is such that paradoxically

> it is simultaneously a perfect dynamic stillness.

>

>

> ... the Ultimate, formed of consciousness, is always present

> everywhere, and is devoid of spatial or temporal dimensions, of

prior

> and subsequent; it is undeniable and unconcealed. What then can be

> said of it?

> )

>

> The Ultimate is spanda: it vibrates, it expands and contracts; it

> manifests and reabsorbs; it is full of waves and waveless; it is

full

> of bliss and yet suffering occurs; it plays a game of hide-and-seek

> with itself in which ignorance alternates with knowledge, and in

> which enjoyment and liberation can coincide. "

>

> this is what tantras declare...

>

> according to the tantra, the ultimate reality is neither

> wholly 'static' nor wholly dynamic-it is both...

>

> for shiva is the prakasa8 aspect-that is pure self, illumining

> thought, impersonal, inactive and devoid of any relativity...

>

> sakthi is the vimarsha8 aspect ---that is the inherent activit of

> thought ...

>

> shiva is pure consciousness... shakti is the formative energy of

that

> consciousness...

>

> sakti is absolute personified ! that is why in sree lalta

> sahasaranama devi is described as siva-sakty-aikya rupini, cideka-

> rasa-rupini , siva-murtih, sivaprakasha-vimarsha rupini!!!!

>

> in the vignana bhaiva also, there is a dialogue between the guru

and

> the disciple- the guru is BHAIRVA and the disciple is BHAIRAVI...

>

> bhairava describes to bhairavi the state of the formless reality...

> then devi asks the lord to reveal to her the simple means of

knowing

> that supreme and secret principle....

>

> the lord replies there are 112 easy techniques of realizing the

> TRUTH, the supreme reality...

>

> these techniques are called *dharanas...*

>

> a dharana is an awareness by which you hold God within... of these

> daranas the first is the most sublime and most beautiful...

>

> SHIVA SAYS....

>

> "URDHVE PRANO BY ADHO JIVO VISARGATMA

PAROCHBARET/UTPATTIDVITYASTHANE

> BHRANAD BBARITA STHITIH...

>

> THE SUPREME GODDESS, WHOSE NATURE IS TO CREATE, CEASELESSLY

EXPRESSES

> HERSELF FROM THE CENTER OF THE BODY IN THE FORM OF EXHALATION AND

> DOWNWARD IN THE FORM OF INHALATION"

>

> so hatha yoga experts like omprem and swami sivananda ask us to sit

> quietly and meditate on 'OM' OR 'SO HAM' MANTRA...

>

> the outgoing breath-prana

> the ingoing breath is apana

>

> this is the great sound---- the shabda -

>

>

> thus in reality we need both prakasha- illumination

>

> and vimarshs -means awareness...

>

> thus, by steadily fixing the mind on either of the two spaces

between

> the breaths, one experiences the state of fullness of

> BHAIRVA/BHAIRAVI!!!!!!!

>

> LOVE

[Guest guest]

namaskaram, harsha!

 

yes, this is the reason why shriman bhaskaracharya states in this

verse in sowbhagya bhaskara...

 

 

oke hi duHkha dashAyAm mAtuH smaraNaM prasiddham.h | anubhUtAstu

mataro na tApatraya haraNa samarthAH |taduktaM abhi yuktaiH "nAnA

yoni sahasra sambhava vashAt.h jAtA jananyaH kati prakhyAta janaka

kiyanta iti me setsya.nti chAgre kati | eteShAM gaNanaiva nAsti

mahataH sa.nsAra sindhoH vidheH bhItaM mAM nitarAM ananya sharaNaM

raxa

anukampAnidhe||" iti | ato duranta duHkha haraNa xamAsu sarvottama

jaganmAtaiva svasmindayAvatvApadanAya mAtR^itvenaiva stotavyA stotra

sandarpa prayojana moxaadirUpaphalatvenApi stotavyetyAshayenAha -

shrIti | ...(The quote here is from shakti mahimna stotram, verse 28)

 

 

meaning

 

It is well known that people think of their mother (for solace) at

the times of distress. This highlights the compassionate aspect of

mother. But the mothers who have given birth to the bodies are

incapable of curing the three-fold misery. That is why jnAni-s

say, "Because of thousands of births in different wombs in this

world, it is not possible to say how many mothers one has had and how

many fathers. Considering the number of births one will have in

future, it is impossible to say how many more one will have. O divine

mother I am distressed and overcome by fear of this terrible ocean of

saMsara. O treasure house of compassion, I have no other refuge but

thee, please protect and save me". Only the Supreme Mother of

Universe is capable of saving us from this misery, hence, we pray and

worship HER in form of Mother (appealing to HER motherly nature which

is automatically the most compassionate form) so that she will save

us out of mercy bestow all good things and the ultimate moksha .

 

--

God is beyond the classification such as Man, Woman ! Such categories

exist only in our limited mind. Among of all forms, the form of

Mother is the most compassionate and easier to approach by a human

mind. In the above paragraph, shrI bhAskararAya, gives a beautiful

explanation !

 

(courtesy- ambaa.org)

 

that is why many bhaktas find it easier to apprach the divine in the

form of th divine feminine - for the form of the divine mother is the

most compassionate, the most merciful, the most benevelent, the most

protective, the most nurturing and the most supportive!

 

on this day dedicayed to sree lalithambal, join me in singing the

glories of smt. lalithambika!

 

Om shri matrayaii namaha!

[Guest guest]

Dear Adi Shakthi,

 

Glad you liked the passage I quoted from Sir John Woodroffe about

Shakta-dharma recognizing the Motherhood of God and honouring women and

shudras.

 

I appreciated all the quotations in your posting, especially the beautiful

lines from the Rig Veda (1.164.49) praising the nurturing breast of

Saraswati.

 

It's interesting that those lines appear very shortly after the great

affirmation of divine unity "Ekam sat viprah bahudha vadanti" (1.164.46),

which I think you mentioned in an earlier posting.

 

May the Goddess bless your path,

 

Colin

 

_________________________

To find out about Ferment, the journal about Kali as Great Goddess, go to

www.yogamagik.com/ferment Up to date list of recent articles, photos of a

shrine in Sydney, what people say about Ferment, how to contact us...

_________________________

[Guest guest]

hi colin, thanks ! it is my pleasure! we all 'grow' and 'learn' in

each others company!

 

"in the cherry blossom's shade

there is no such thing

as a stranger."

 

 

so, please keep posting so we can all learn from you the many facets

of devi the divine feminine!

 

love