Perspectives on Shakti Sadhana from other traditions

[Guest guest]

Namaste,

 

In my city we have a strong ISKON community. In fact, it seems stronger than the

Hindu

Temple community, although, admittedly it seems to be more of a home for Anglo

U.S.

converts than for the ex-patriot Indian believers.

 

As everywhere, I think, we also have a small but dedicated resurgence of

interest in the

female Divine. This shows up in varied places, but I see occult shops with

images of

Goddesses from every known tradition, including the Hindu tradition. It was in

one of

these shops that I had an interesting conversation with one of the Krsna

devotees. I saw

some pamphlet on the Goddess that she was handing out and I excitedly chatted on

about

this Shakti Sadhana group and it's great benefit to my life.

 

She listened with the oddest expression and then told me she'd never heard of

such a

thing. She told me I should come to her workshop and learn about how Radha was

the

Original Goddess from whom all other Goddesses emanate. She went on to expound

on

Radha as a Goddess in her own right and her devotion to Krsna the model for us

all to

follow.

 

I had the audacity to continue to tell her about the Devi Mahatmya and the Devi

Gita and

how she might want to look into that, but she really didn't want to talk to me

any more.

 

I saw later that she published a blog in our local paper/news site again

expounding the

" truth " about Radha:

 

" Sri Mati Radharani or Sri Radha is the original Goddess. All other true

goddesses emanate

from Her. There are no other goddesses before Her. She is the original

counterpart of the

Original Supereme God Known as Krishna. Supreme means first and all other

expansions

emanate from Them. Sri Radha is love, devotion, compassion and beauty

personified. She

is in the mood of a pure lover of God and He considers Her love the highest of

all others.

She has unlimited expansions called Gopis' who are also completely spiritual

goddesses.

Her form is completely spiritual, eternal and unlimited (not made of material

elements). "

 

I had specifically mentioned my beloved Durga to her and how important She was

to a

person who saw the feminine divine as solitary and unified. I was not surprised

to see that

her blog mentioned her own response:

 

" Maya also known as Durgha or Katyayani is the expansion of Radha who oversees

the

material creation and is the mistress of illusion to keep the unsurendered souls

in illusion

of their material desires. She has but a fraction of Sri Radhas qualities and

glories as stated

in the Srimad Bhagavatam. "

 

Apparently my devotion to Durga struck a jarring note for her.

 

I find it discouraging that there is this deliberate distortion of the truth

about Shaktism.

Over and over again on this list I find other branches of Hinduism mentioned

objectively, I

never see Shakti members pretend there is No Other Way to the divine.

 

Slurs of other paths are routinely struck down here. Why can't spiritual

discussion stay on

a spiritual level?

 

discouraged,

 

pr

[Guest guest]

Thank you prainbow and my congratulation to your marriage.......

 

Maybe you like to glance through our webpage and read on the list of

shakti..... something of interest will be an article contributed by

By Prisni who is aa Radha Bhakta and initiated in Vaisnava tradition.

 

http://shaktisadhana.50megs.com/Newhomepage/shakti/radha.html

 

If you look at our main homepage, it is written :

 

What is Shakti Sadhana?

 

Shakti Sadhana is a Hindu spiritual discipline (usually some

combination of Vedic and Tantric practice) that focuses worship upon

Devi (the Goddess, in Her various forms), who both creates and

embodies all the Universe. Many devotees conceive Devi as the Supreme

Energy (Shakti) of Shiva (Supreme Consciousness); both identical to

and inseparable from Him. Others, the " pure Shaktas, " worship Her as

nothing less than ParaBrahman (the Ultimate Divine Principle) Itself,

the One Without a Second, holding that all other forms of Divinity,

female or male, are but Her diverse manifestations.

 

Shakti Sadhana encompasses asana of all shakthis but not paisaachi

and kshudra shakthis. Pauishachi is evil foces of ghosty origin and

kshudra is evil devine forces. Both have nothing in common with

shakthi sadhana. Shakti Sadhana main aim is to attain saarupya

(looks) and sayujya (merger) with Adi Paraa Shakthi whose

manifestations are lalita etc.

 

There are various path in Shakti Sadhana. There is Durga -Durga and

her manifestations, Lashmi, Kali , Tara, The Dasa Maha Vidyas in

short. Essentially in each path THAT Mahaa Vidya is treated as

supreme and rest as subordinate.

 

So the lady you encountered is right in her own way. Previously we

have a Sri Vidya initiated who came here to tell us that Lalitha is a

supreme goddess where all others goddess sprang from and that is the

fact to him. Very difficult to convince him otherwise because that is

how he's being taught.

 

I was invited to the Religious debate group and the same we see.....

christian and the muslim alike..... insisting that their way are the

only true way... and only through their spiritual practice you are

gauranteed of the key to heaven. I didnt stay there long.....

eventually got bored and leave. Why bother to even go into debate

with these people......

 

I believe this is one of the disadvantage of spirituallism, when it

became a block restricting one's viewpoint.

 

Perhaps that is the issue: when you are in the flow, you will not be

able to see it. Only when you have remove yourself from the

environment and try to look at yourself from the outside, only then

you can see. This whole experience of removing yourself and

observing yourself can be a frightening experience because it may

change the whole perception you have about yourself and your

environment. That is why for some they choose not to do it because

change will bring about a whole lot of other things they can never

handle.

 

 

, " prainbow61 " <paulie-

rainbow wrote:

>

> Namaste,

>

> In my city we have a strong ISKON community. In fact, it seems

stronger than the Hindu

> Temple community, although, admittedly it seems to be more of a

home for Anglo U.S.

> converts than for the ex-patriot Indian believers.

>

[Guest guest]

Namaste Nora!

 

Thank you! We have been married for a little while, but now we get into the

ceremonies! I

keep saying that I love him so much I can't stop marrying him. It's a good

thing.

 

I do love that article that you point out. It's a real eye opener. I'm glad that

she decided to

contribute it.

 

There's a quote in it that I think points out my issue with it:

 

" However, in practice, most Vaishnavas place Radha as Krishna's subordinate

rather than

His equal –- and thus She is rarely afforded much attention in Shaktism either

-- where

the Goddess is seen as (at least) Her consort's equal, and acts largely

independently of His

influence. "

 

When the devotees themselves put Radha below the level of Krishna, not even his

equal,

how can that be the same as the respect that we accord our Mother?

 

That's what gives me the idea that someone seeking a Hindu path that puts the

Goddess

at the center would likely be interested in the Shakti tradition.

 

Obviously, if that person were the author of this great article, I'd be

mistaken!

 

Thanks for bringing that to my attention.

 

pr

 

 

 

, " NMadasamy " <nmadasamy wrote:

>

> Thank you prainbow and my congratulation to your marriage.......

>

> Maybe you like to glance through our webpage and read on the list of

> shakti..... something of interest will be an article contributed by

> By Prisni who is aa Radha Bhakta and initiated in Vaisnava tradition.

>

> http://shaktisadhana.50megs.com/Newhomepage/shakti/radha.html

>

> If you look at our main homepage, it is written :

>

> What is Shakti Sadhana?

>

> Shakti Sadhana is a Hindu spiritual discipline (usually some

> combination of Vedic and Tantric practice) that focuses worship upon

> Devi (the Goddess, in Her various forms), who both creates and

> embodies all the Universe. Many devotees conceive Devi as the Supreme

> Energy (Shakti) of Shiva (Supreme Consciousness); both identical to

> and inseparable from Him. Others, the " pure Shaktas, " worship Her as

> nothing less than ParaBrahman (the Ultimate Divine Principle) Itself,

> the One Without a Second, holding that all other forms of Divinity,

> female or male, are but Her diverse manifestations.

>

> Shakti Sadhana encompasses asana of all shakthis but not paisaachi

> and kshudra shakthis. Pauishachi is evil foces of ghosty origin and

> kshudra is evil devine forces. Both have nothing in common with

> shakthi sadhana. Shakti Sadhana main aim is to attain saarupya

> (looks) and sayujya (merger) with Adi Paraa Shakthi whose

> manifestations are lalita etc.

>

> There are various path in Shakti Sadhana. There is Durga -Durga and

> her manifestations, Lashmi, Kali , Tara, The Dasa Maha Vidyas in

> short. Essentially in each path THAT Mahaa Vidya is treated as

> supreme and rest as subordinate.

>

> So the lady you encountered is right in her own way. Previously we

> have a Sri Vidya initiated who came here to tell us that Lalitha is a

> supreme goddess where all others goddess sprang from and that is the

> fact to him. Very difficult to convince him otherwise because that is

> how he's being taught.

>

> I was invited to the Religious debate group and the same we see.....

> christian and the muslim alike..... insisting that their way are the

> only true way... and only through their spiritual practice you are

> gauranteed of the key to heaven. I didnt stay there long.....

> eventually got bored and leave. Why bother to even go into debate

> with these people......

>

> I believe this is one of the disadvantage of spirituallism, when it

> became a block restricting one's viewpoint.

>

> Perhaps that is the issue: when you are in the flow, you will not be

> able to see it. Only when you have remove yourself from the

> environment and try to look at yourself from the outside, only then

> you can see. This whole experience of removing yourself and

> observing yourself can be a frightening experience because it may

> change the whole perception you have about yourself and your

> environment. That is why for some they choose not to do it because

> change will bring about a whole lot of other things they can never

> handle.

>

>

> , " prainbow61 " <paulie-

> rainbow@> wrote:

> >

> > Namaste,

> >

> > In my city we have a strong ISKON community. In fact, it seems

> stronger than the Hindu

> > Temple community, although, admittedly it seems to be more of a

> home for Anglo U.S.

> > converts than for the ex-patriot Indian believers.

> >

>

[Guest guest]

" Shakti Sadhana encompasses asana of all shakthis but not paisaachi

and kshudra shakthis. Pauishachi is evil foces of ghosty origin and

kshudra is evil devine forces. Both have nothing in common with

shakthi sadhana. Shakti Sadhana main aim is to attain saarupya

(looks) and sayujya (merger) with Adi Paraa Shakthi whose

manifestations are lalita etc. "

 

this is a very casteist and inaccurate view... raught with brahminical

prejudices... and this need to separate the gunnas in some strange,

hierarchical fashion... my question would then be... why is it that one of

matangi's epithets 'mahapishachini'? and why would the chinnamastha form be

known as paradakini? and as a response to pauli rainbow from the isckon

tradition... radha may be from some category of vaishnavism, the most

essential goddess archetype... but from a shakta perspective, adi parashakti

is the most essential female archetype from which all other forms

emanate...

 

 

 

[Guest guest]

i'm so sorry 2 keep disagreeing... it's really not intentional... but it's

not accurate 2 say that radha is unimportant from a shaktic perspective...

the radhavallabha movement was purelyshakta... not vaishnav... there's also

proof to suggest that the sita form predates the rama... the vartali and

prathyankira form, without any doubt, predating the varaha and narasimha

avatars... these vaishnav deities having a much older shakta history...

coming back 2 radha... in the tantrarajatantra it is said that lalita devi

found herself at one point completely bored of seducing men... and thus was

born the avatar of krishna... as a manifestation of lalita... other puranic

evidence suggests krishna is a form of kali... especially considering the

fact that krishna is one of the epithets listed in the naamvallis of kali...

krishna is a composite name... it is comprised of krish... which is symbolic

of the human need 2 cultivate the soul as one would land... krishi being a

word in hindi with sanskrit origins which means 'farmer'... na being

symbolic of the human need 2 negate that process... this reminds me of the

moon and how the waxing nityas being those of lalita and the waining being

that of kali... on some level one could conclude that the whole process is a

manifestation of the krishna principle of expansion, development... and

decline... luminosity transitioning gardually in to absolute darkness... and

back again...

 

 

 

[Guest guest]

this might be an interesting link 4 you guys 2 check out

http://www.shivashakti.com/krishna.htm

 

 

 

[Guest guest]

the following is a caption that i wrote for this auction the company iwork

for held recently... the image is the last lot on the page that the

following link should open to:

 

http://www.triveda.in/catalogue1.php?cPath=3 & page=1

 

and here's the text...

 

Lot 3.

 

 

 

Radha and her attendants executed in the Tanjore style.

 

 

 

This piece is an example of a trend in Shakta iconography which traces it's

origins to the period that led to the emergence of the Devi Mahatmaya text

(400-500 CE) and which reached it's peak between the 8th - 12th Century but

continues to the present day, in which the Shakta sects reinterpreted the

subordinate role of feminine subjects within the contexts of the largely

patriarchal Vaishnava traditions. These forces sought to reinstate the

concept of the feminine deity as the penultimate expression of the divine as

she had been perceived in the pre-patriarchal Goddess traditions of the

subcontinent. While maintaining a post-patriarchal format of depiction in

the external iconographical characteristics of these mythological figures

the artist challenges the gender politic of the patriarchy in the

compositional articulation of this piece. Radha in this arrangement for

instance, occupying the central role while Krishna occupies no more of a

prominent role than that of her Sakhi.

 

 

 

[Guest guest]

Namaste,

 

This is really interesting. I'm glad that you took the time to post your

perspective on this. I

don't know who you feel you are in disagreement with, but if it is me, I

apologize for

being unclear.

 

I really like hearing from you about your perspective of the importance of Radha

and the

links between Kali and Shakti. Since these are important to you, I can get the

best

information on how to look at these Deities.

 

Since very little of what I have read in my journey with Devi has referred to

Radha, my

impression of Her has come from Krishna devotees. For whatever reason, the

devotees

that I've spoken with have said little about Her except that She is the ultimate

devotee of

Krishna. I've heard at length how She pines for Him and how He deserts her for

other

gopis and how that makes Her unhappy until He returns to Her again.

 

These comments didn't give me the strongest sense of Radha as Shakti.

 

But by bringing this topic up and hearing from my esteemed colleagues I have

gotten a

different view of Radha, one that I can better understand and appreciate; one

that is

perhaps more varied, complex and interesting than I had before.

 

I very much appreciate your sharing on this.

 

blessings,

 

pr

 

, " krishna pillai " <krish.pillai

wrote:

>

> i'm so sorry 2 keep disagreeing... it's really not intentional... but it's

> not accurate 2 say that radha is unimportant from a shaktic perspective...

> the radhavallabha movement was purelyshakta... not vaishnav... there's also

> proof to suggest that the sita form predates the rama... the vartali and

> prathyankira form, without any doubt, predating the varaha and narasimha

> avatars... these vaishnav deities having a much older shakta history...

> coming back 2 radha... in the tantrarajatantra it is said that lalita devi

> found herself at one point completely bored of seducing men... and thus was

> born the avatar of krishna... as a manifestation of lalita... other puranic

> evidence suggests krishna is a form of kali... especially considering the

> fact that krishna is one of the epithets listed in the naamvallis of kali...

> krishna is a composite name... it is comprised of krish... which is symbolic

> of the human need 2 cultivate the soul as one would land... krishi being a

> word in hindi with sanskrit origins which means 'farmer'... na being

> symbolic of the human need 2 negate that process... this reminds me of the

> moon and how the waxing nityas being those of lalita and the waining being

> that of kali... on some level one could conclude that the whole process is a

> manifestation of the krishna principle of expansion, development... and

> decline... luminosity transitioning gardually in to absolute darkness... and

> back again...

>

>

>

[Guest guest]

Namaste,

 

That is very interesting, thank you!

 

pr

 

, " krishna pillai " <krish.pillai

wrote:

>

> this might be an interesting link 4 you guys 2 check out

> http://www.shivashakti.com/krishna.htm

>

>

>

[Guest guest]

Namaste,

 

What an AMAZING collection of art. It must be a privilege to work with it.

 

I'm still going through it but I wanted to mention, in addition to the lovely

piece that you

pointed out, I am looking at lot 100 and it really reminds me of a modern

rendition of

Sasaswati. Touching and lovely.

 

pr

 

, " krishna pillai " <krish.pillai

wrote:

>

> the following is a caption that i wrote for this auction the company iwork

> for held recently... the image is the last lot on the page that the

> following link should open to:

>

> http://www.triveda.in/catalogue1.php?cPath=3 & page=1

>

> and here's the text...

>

> Lot 3.

>

>

>

> Radha and her attendants executed in the Tanjore style.

>

>

>

> This piece is an example of a trend in Shakta iconography which traces it's

> origins to the period that led to the emergence of the Devi Mahatmaya text

> (400-500 CE) and which reached it's peak between the 8th - 12th Century but

> continues to the present day, in which the Shakta sects reinterpreted the

> subordinate role of feminine subjects within the contexts of the largely

> patriarchal Vaishnava traditions. These forces sought to reinstate the

> concept of the feminine deity as the penultimate expression of the divine as

> she had been perceived in the pre-patriarchal Goddess traditions of the

> subcontinent. While maintaining a post-patriarchal format of depiction in

> the external iconographical characteristics of these mythological figures

> the artist challenges the gender politic of the patriarchy in the

> compositional articulation of this piece. Radha in this arrangement for

> instance, occupying the central role while Krishna occupies no more of a

> prominent role than that of her Sakhi.

>

>

>

[Guest guest]

May I also gush over lot 118 and the work of Arjani Reddy? Wow. Wow.

 

pr

 

, " prainbow61 " <paulie-rainbow wrote:

>

> Namaste,

>

> What an AMAZING collection of art. It must be a privilege to work with it.

>

> I'm still going through it but I wanted to mention, in addition to the lovely

piece that you

> pointed out, I am looking at lot 100 and it really reminds me of a modern

rendition of

> Sasaswati. Touching and lovely.

>

> pr

>

> , " krishna pillai " <krish.pillai@> wrote:

> >

> > the following is a caption that i wrote for this auction the company iwork

> > for held recently... the image is the last lot on the page that the

> > following link should open to:

> >

> > http://www.triveda.in/catalogue1.php?cPath=3 & page=1

> >

> > and here's the text...

> >

> > Lot 3.

> >

> >

> >

> > Radha and her attendants executed in the Tanjore style.

> >

> >

> >

> > This piece is an example of a trend in Shakta iconography which traces it's

> > origins to the period that led to the emergence of the Devi Mahatmaya text

> > (400-500 CE) and which reached it's peak between the 8th - 12th Century but

> > continues to the present day, in which the Shakta sects reinterpreted the

> > subordinate role of feminine subjects within the contexts of the largely

> > patriarchal Vaishnava traditions. These forces sought to reinstate the

> > concept of the feminine deity as the penultimate expression of the divine as

> > she had been perceived in the pre-patriarchal Goddess traditions of the

> > subcontinent. While maintaining a post-patriarchal format of depiction in

> > the external iconographical characteristics of these mythological figures

> > the artist challenges the gender politic of the patriarchy in the

> > compositional articulation of this piece. Radha in this arrangement for

> > instance, occupying the central role while Krishna occupies no more of a

> > prominent role than that of her Sakhi.

> >

> >

> >

[Guest guest]

Namaste,

 

The painting that you originally brought to our attention is exquisite. I can

barely write

about it. I'm convinced that it would be overwhelming in person. Is that gold?

 

The archway that She is seated under (forgive my poor vocabulary I'm sure it's

called

something else) looks 3 dimensional, is there some relief work here?

 

I wish I could get a better look at the rendering of Her face and limbs and that

of Her

attendants. From what I can see on my screen it is very subtle and well balanced

and

proportional... in addition to being beautiful. The contrast of the gentle

shading in the

paint of the limbs with the bright realistic gold of the garments, architectural

details and

the accessories and jewelry really draws the eye into the work.

 

The balance between stylized representation and realistic shading and

proportion/perspective really sets this above a lot of other fine works. Clearly

this was

rendered, not only with devotion, but impeccable skill and access to fine

materials.

 

Was it purchased? Do you get to work with these things often?

 

Thank you so much for sharing this. I wish I knew more about the symbolism

involved. I'm

impressed to see Her alone with Her attendants. I think it's interesting that

She is attended

by a boy and a girl and that the boy seems younger.

 

Also I'm sure there's some significance in the pose of each figure. I notice

Radha's

exuberant joy and Her dance. The boy seems to be holding Her gold decorated

braid.

 

I don't know what Radha has in Her hands, do you?

 

Again, thank you.

 

blessings,

 

pr

 

, " prainbow61 " <paulie-rainbow wrote:

>

> May I also gush over lot 118 and the work of Arjani Reddy? Wow. Wow.

>

> pr

>

> , " prainbow61 " <paulie-rainbow@> wrote:

> >

> > Namaste,

> >

> > What an AMAZING collection of art. It must be a privilege to work with it.

> >

> > I'm still going through it but I wanted to mention, in addition to the

lovely piece that

you

> > pointed out, I am looking at lot 100 and it really reminds me of a modern

rendition of

> > Sasaswati. Touching and lovely.

> >

> > pr

> >

> > , " krishna pillai " <krish.pillai@>

wrote:

> > >

> > > the following is a caption that i wrote for this auction the company iwork

> > > for held recently... the image is the last lot on the page that the

> > > following link should open to:

> > >

> > > http://www.triveda.in/catalogue1.php?cPath=3 & page=1

> > >

> > > and here's the text...

> > >

> > > Lot 3.

> > >

> > >

> > >

> > > Radha and her attendants executed in the Tanjore style.

> > >

> > >

> > >

> > > This piece is an example of a trend in Shakta iconography which traces

it's

> > > origins to the period that led to the emergence of the Devi Mahatmaya text

> > > (400-500 CE) and which reached it's peak between the 8th - 12th Century

but

> > > continues to the present day, in which the Shakta sects reinterpreted the

> > > subordinate role of feminine subjects within the contexts of the largely

> > > patriarchal Vaishnava traditions. These forces sought to reinstate the

> > > concept of the feminine deity as the penultimate expression of the divine

as

> > > she had been perceived in the pre-patriarchal Goddess traditions of the

> > > subcontinent. While maintaining a post-patriarchal format of depiction in

> > > the external iconographical characteristics of these mythological figures

> > > the artist challenges the gender politic of the patriarchy in the

> > > compositional articulation of this piece. Radha in this arrangement for

> > > instance, occupying the central role while Krishna occupies no more of a

> > > prominent role than that of her Sakhi.

> > >

> > >

> > >

[Guest guest]

Its not surprising, really, as Vaisnava's posit Lakshmi and Vishnu as

primary, manifest as Sita/Ram and Radha/Krishna. I was reading a book by a

devout vaisnava ISKON follower -- a wonderful book about integrating

ecological concerns with Santana Dharma -- who maintained that Buddha was

also an incarnation of Vishnu, with Lakshmi manifest on the spiritual

dimension as Tara...

 

(And try to tell a devout Buddhist that theory! )

 

But in the end, its just a matter pf perspective. Its as if you, I and she

were sitting on different sides of the sacrifical fire. Maybe you're on the

west side; she on the east. If each of you were to describe what you are

seeing, it could seem so very different. Yet, is it not one and the same

fire?

 

-

" prainbow61 " <paulie-rainbow

 

Thursday, February 28, 2008 10:31 AM

Perspectives on Shakti Sadhana from other

traditions

 

 

Namaste,

 

In my city we have a strong ISKON community. In fact, it seems stronger than

the Hindu

Temple community, although, admittedly it seems to be more of a home for

Anglo U.S.

converts than for the ex-patriot Indian believers.

 

As everywhere, I think, we also have a small but dedicated resurgence of

interest in the

female Divine. This shows up in varied places, but I see occult shops with

images of

Goddesses from every known tradition, including the Hindu tradition. It was

in one of

these shops that I had an interesting conversation with one of the Krsna

devotees. I saw

some pamphlet on the Goddess that she was handing out and I excitedly

chatted on about

this Shakti Sadhana group and it's great benefit to my life.

 

She listened with the oddest expression and then told me she'd never heard

of such a

thing. She told me I should come to her workshop and learn about how Radha

was the

Original Goddess from whom all other Goddesses emanate. She went on to

expound on

Radha as a Goddess in her own right and her devotion to Krsna the model for

us all to

follow.

 

I had the audacity to continue to tell her about the Devi Mahatmya and the

Devi Gita and

how she might want to look into that, but she really didn't want to talk to

me any more.

 

I saw later that she published a blog in our local paper/news site again

expounding the

" truth " about Radha:

 

" Sri Mati Radharani or Sri Radha is the original Goddess. All other true

goddesses emanate

from Her. There are no other goddesses before Her. She is the original

counterpart of the

Original Supereme God Known as Krishna. Supreme means first and all other

expansions

emanate from Them. Sri Radha is love, devotion, compassion and beauty

personified. She

is in the mood of a pure lover of God and He considers Her love the highest

of all others.

She has unlimited expansions called Gopis' who are also completely spiritual

goddesses.

Her form is completely spiritual, eternal and unlimited (not made of

material elements). "

 

I had specifically mentioned my beloved Durga to her and how important She

was to a

person who saw the feminine divine as solitary and unified. I was not

surprised to see that

her blog mentioned her own response:

 

" Maya also known as Durgha or Katyayani is the expansion of Radha who

oversees the

material creation and is the mistress of illusion to keep the unsurendered

souls in illusion

of their material desires. She has but a fraction of Sri Radhas qualities

and glories as stated

in the Srimad Bhagavatam. "

 

Apparently my devotion to Durga struck a jarring note for her.

 

I find it discouraging that there is this deliberate distortion of the truth

about Shaktism.

Over and over again on this list I find other branches of Hinduism mentioned

objectively, I

never see Shakti members pretend there is No Other Way to the divine.

 

Slurs of other paths are routinely struck down here. Why can't spiritual

discussion stay on

a spiritual level?

 

discouraged,

 

pr