Shakti Theology



"The general thrust, then, of Goddess theology is to affirm the reality, power, and life force that pervade the material world. Matter itself, while always changing, is sacred and is not different from spirit. The Goddess is the totality of all existence. Thus, as a reflection of how things really are, she takes on both gentle (saumya) and fierce (raudra) forms."

- Kathleen Erndl, Victory to the Mother, p. 32


As a reflection of the nature of the cosmos, the Goddess can also take on both traditional and modern forms.

Shakti theology, the assertion that the Goddess is the all-pervading force of the universe is a thoroughly world-affirming belief. Shakti theology sees matter and spirit as one, both being emanations of the Goddess. The Goddess is often understood as Prakrti, the matter-energy which constitutes the basis of all creation and as maya. Maya, which may be understood as the illusion or ignorance that entraps one in the world often has negative connantations and is seen as an obstacle to overcome. However maya is also understood as a necessary aspect of worldly existance, giving life to the world, and is understood as the Goddess' blessing. (Kathleen Erndl, Victory to the Mother, 31)

From hymns in the Rg-veda to the Hindu nationalist's present day depiction of "Bharat Mata" (Mother India) in an immense museum / temple in Hardiwar, the Goddess and the divine feminine have been identified with the earth, the entire cosmos and with the Indian subcontinent itself. (David R. Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, 178) In India, the Himalayas and the Ganges, like all mountains, rivers and geographical features, are regarded as sacred sites from which divine power emanates. "India," says David Kinsley, "is the Devi's living body". (Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, 187)                                               
The sacrality of the earth and of India in particular are affirmed in the story Sati's death. Her husband, Shiva, stricken at her death, carries her corpse throughout the universe in mourning. As he does so, pieces of her body fall to the earth, creating sacred places - pithas (seats). (David R. Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, 38) When she becomes one with the land, her divine power becomes ever-present in all of the universe and the Goddess becomes accessible to those of us on earth. (David R. Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, 40)
Kinsley points out that the term "pitha" (meaning "seat") emphasizes the presence and rootedness of the Goddess on earth as opposed to her transcendent nature. The Goddess is often understood as the Great Mother - nurturing, accessible, always present in the world of her devotees. "Perhaps the point of the term", explains Kinsley, "is to emphasize that the Devi is to be understood as firmly located in this world, both in the sense of being identified with it and in the sense of being oriented toward such worldly concerns of her devotees as fertility, well-being and long-life." (David R. Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, 186)

As the underlying creative power of the universe, the Goddess can manifest anywhere - even in the most modern, secular realms. The goddess' divine manifestations can be seen in politics, in film, in cyberspace and even in the bodies of human beings. The Goddess' inclusiveness and adaptability can also be seen in her increasing popularity in the West. As the Goddess is becoming incorporated into such modern aspects of life that some wonder if she is becoming secularized and losing power as a spiritual force.



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