Sublime

Devipuram—“The Goddess’s Abode”—the temple complex that Guruji had spent more than three decades building up from almost nothing in the rural wilds of eastern India.

Dharmabodhi Sarasvatī.

Brahma pranam, Brahma havire, Brahmagni, Brahmanahota Brahmaitan Gantabiyam Brahmakarma Samadina Gurubrahma, Guruvishnu, Gurudevomaheshwara Gurusakshat Parambrahma Tus maee shree guruvenama ha Om, shanti, shanti, shanti.

Devī resides in the bindu (central point) of the Śrīcakra, seated on an unusual throne. Its four legs are Brahma, Viṣṇu, Rudra, and Íśāna and the seat is Sadāśiva (see N58). Brahma is the creator, Viṣṇu the sustainer, and Rudra, who is a form of Śiva, is the destroyer. Íśāna and Sadāśiva are two other forms of Śiva. Íśāna is the concealer and

At the deepest level, the one without whom none of this would have happened is Gurumayī. The spiritual awakening I had through her grace catalyzed a process of unfolding that allowed me to encounter the words of the Tantrik master Abhinava Gupta as palpably living energy, not mere fossils. Without Gurumayī’s unfailing love and grace, I would likely

Devī is known in numerous forms—sthūla, where she is the radiant goddess with four arms,14 sūkṣma, which is the Śrīvidyā mantra, parā, which is the Śrīcakra, and two other esoteric ones—Kuṇḍalinī and Kāmakalā, both of which are revealed by the guru and in progressive initiations.

In her many forms, Devī resides in the Śrīcakra, with the nine enclosures (āvaraṇas) representing nine types of borders around her palace in Śrī Nagara15 in the midst of a forest thick with Kadamba trees, which bear highly fragrant flowers that she favors

Cliff arrived at Devipuram toting a small, pyramidal Sri Meru he had ordered by mail from Devipuram five years earlier.16 One day he brought the Meru to Guruji for his blessing. Handing it back afterward, Guruji told him, “This is for your healing.”

Swāmī Muktānanda (“Bābā”) probably did more than anyone else in the 20th century to make the teachings of Śaiva Tantra known in the West,