In non-dual Śākta philosophy, the Divine is the ultimate Reality (note the capital R, which is neither male nor female but is both in perfect equilibrium, as we will see a bit later) that is both form and formless, immanent and transcendent (see N90-96). Transcendent here refers to the Reality that is formless but is the very essence of form. It is

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The two aspects of the one Reality as Śiva and Śakti are the first two tattvas (see previous chapter). Śiva-Śakti’s creative energy has three modes of operation, which are intention (icchā), knowledge (jñāna) and action (kriyā), which are the next three tattvas. Up until this point, prakāśa-vimarśa are non-separate, where objects of creation are no

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The writings of Sri Aurobindo and his followers have also contributed to a better understanding of the subject. Kāvyakanṭha Gaṇapati Śāstri, a disciple of Sri Ramaṇa Maharṣi, has written a book of Sūtras called Daśa-Mahā-Vidyā or the worship of Kālī, Tārā, Sundarī, Bhuvaneśvarī, Bhairavī, Chinnamastā. Dhūmavatī, Bagalā, Mātaṅgī and Kamalā’tmikā. Th

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