#kaula

The Silk Kimono 

ok we have talked about sort of tangential topic about this before but i am investigating a new angle. is there a situation where the god/goddess is in multiple interacting with herself? i mean in scripture. I mean, yes there are like millions of deities and incarnations and murtis, and yes there are milieu wherein there is a multiplicity understanding of the goddess, and you may have a community of gods in a story acting out different facets like Agni and Indra, but is there ever a story where the goddess is female woman goddess ABC and is talking to female woman goddess XYZ who are talking to each other but who are both just incarnations of shakti, in dialogue/interaction? i am only used to thinking about the god identity images in and of themselves standing out uniquely in their respective contexts and situations. but is there ever a conversation between Lalita and Bhuvaneshwari, a dialogue between Dhumavati and Chhinnamasta, or when you get to these ultimate forms you exit context where it makes sense that both would be present in the same frame█

ChatGPT said:

That’s a rich and fascinating line of inquiry. Yes, you’re tapping into something deeply nuanced about the multiplicity and reflexivity of goddess forms in Indian thought. There are situations in scripture and tantra where different manifestations of the goddess—though ultimately one Shakti—interact, speak, or confront each other. These moments can be subtle or overt, but they do exist. Would you like examples from specific texts like the Devi Mahatmya, Lalita Sahasranama, or tantras related to the Mahavidyas and yoginis?

Also, I’d love to hear what you're hoping to uncover or illustrate with this angle—do you want to emphasize goddess-self-dialogue as a kind of introspective cosmology? Or something else?

You said:

i think one way that her multiplicity can shed light is to see which parts of her can stand apart and interact, and what results from that dynamism pairing/interaction, divine forces interacting with other divine forces█

ChatGPT said:

Yes, exactly—this is a profound lens to explore the goddess. By examining how Shakti interacts with herself across her many forms, you can get a glimpse into a deeper internal dynamism of the divine feminine—how she speaks to herself, mirrors herself, tests herself, harmonizes or contradicts aspects of herself.

This line of inquiry is rich with possibility. It’s more than just mythology—you're almost exploring a metaphysical grammar, or the divine's self-reflective capacity. If you think of each goddess as not just a "mask" of Shakti but as a self-contained node of awareness, power, or intent, then interactions between these nodes can function like conversations between emotions, like meditations on desire, discipline, destruction, revelation, and union. Just as the Mahavidyas express a spectrum of spiritual states or transformative forces, their interactions could encode teachings about the tension and synthesis of spiritual experiences.

Would you like help gathering or imagining possible instances of goddess-to-goddess interaction—canonical, folkloric, or hypothetical?

You said:

i am interested in a list of canonical examples.█

ChatGPT said:

Great—now that we’ve clarified the focus, I’ll begin compiling a list of canonical examples where different goddesses, understood to be facets or manifestations of the one Shakti, interact in scripture or ritual narrative.

Here’s a starting point for exploration:

✦ Canonical or Scriptural Examples of Goddess-as-Goddess Interactions

1. Devi Mahatmya (Durga Saptashati / Chandi Patha)

Durga and Kali (or Chamunda): In Chapter 7, Durga creates Kali (also referred to as Chamunda) from her third eye to fight Chanda and Munda. This is a clear case of one goddess manifesting another, who then acts independently and interacts with her. After slaying the demons, Chamunda offers the heads to Durga.

Durga and her Matrikas: In Chapter 10, Durga multiplies herself into multiple Matrikas—Brahmani, Vaishnavi, Maheshwari, etc.—who fight alongside her. These goddesses coordinate in battle, engaging in cooperative interaction, all being aspects of the one Devi.

2. Lalita Sahasranama & Lalitopakhyana (part of Brahmanda Purana)

Lalita Tripurasundari commands a court of Shaktis—Mantrinī (Shyamalā), Dandanāthā (Varahi), and others—who are individual personalities but also aspects of her. Their interactions include military strategy, divine play, and sacred governance. This is perhaps the most explicitly detailed "court of goddesses" as a divine ecosystem.

Also includes interactions with Durga and Kali as subordinate aspects of the Lalita-led cosmic order.

3. Yogini Tantras and the Yogini Kaula Texts

In texts like the Kubjika Tantra, Kaulajnananirnaya, and Yogini Hridaya, there are cycles where multiple Yoginis, who are individuated emanations of Shakti, engage in dialogue and transmission of esoteric knowledge.

The 64 Yoginis in particular form a mandalic circle and engage with one another ritually, sometimes in acts of transformation, teaching, or combat.

4. Mahavidya Tradition

Though not always presented as a single narrative, the ten Mahavidyas are often described as arguing or debating in some Purana-level texts and folk retellings.

For instance, in some versions of the story, Sati manifests the Mahavidyas to prevent Shiva from leaving, each goddess blocking one direction. This leads to a dramatic scene of divine confrontation.

Texts like the Tantrasara and certain commentaries on the Rudra Yamala Tantra suggest they have distinct voices, roles, and dialogic functions.

In these, Bhuvaneshwari might advise or correct Chhinnamasta, or Tara might challenge Dhumavati, though rarely in a fixed scriptural narrative.

5. Tripura Rahasya

While primarily non-dualistic in tone, the Tripura here is described as manifesting in many forms, and there are teachings involving her multiplicity. Some dialogues may be interpreted as one form of Shakti teaching another or herself.

6. Brahmavaivarta Purana – Prakriti Khanda

Describes the birth and manifestation of various goddesses like Lakshmi, Saraswati, and Durga from the original Mahashakti. There are narratives where they interact with one another and discuss their cosmic roles.

Quer conhecer os Mistérios da Alma e com isso tornar-se livre do ciclo de vida e morte? Adore a Va/gina (O Portal da Existência). Mas não adore como um animal que deseja usar o Portal Sagrado como descarga de tensão. Adore como Krishna adorou a Yoni de Radha. Shiva ensina que toda sadhana, yoga, japa mantra, estudo das escrituras sagradas e rituais de fogo são infrutíferos, sem adoração a Yoni (va/gina) A reverência de um ser derperto a Va/gina confere realizações mundanas e sagradas. Buddha ensinava que o caminho da iluminação começa na Vúlva. O Sábio filho de Brahma, Vasishtha, só obteve As bênçãos de Tara Devi ao aprender com Buddha a adorar a Va/gina. - Soham Nagananda KaliOm

Kaulini by Arghya Dipta

Secretly, when I started this blog, I had grandiose ideas of writing a book on returning to magic at an intermediate stage.  This website has, if nothing else, shown me that there is plenty of self-absorbed mystical fuckwittery around and freed me from feeling as though I need to produce any.  Hopefully I can now get on with just writing whatever I want to write.  I am genuinely grateful for that.  Thank you, Tumblr, for showing me my hubris.

A while back I came across a sentence on Wikipedia (yes, Wikipedia) that made me productively re-evaluate how I was thinking about sacrifice and praxis.  It’s in the article on Kaula under the sacrifice (yajna) section.  The sentence is, “any action performed with the purpose of evoking the supreme reality is said to be sacrifice”.  Supposedly this statement is supported by Dupuche (2003), but I’ve not been able to fact check the source what with libraries being closed.  However my personal knowledge of tantra, and kaula specifically, indicates it is probably accurate.

Standard tantra disclaimer:  Yes, some tantrics are nuts.  Tantra seems to attract desperate young men who haven’t learned to bake bread yet.  So do ceremonial magic, traditional witchcraft and astruar.  However some of the magic you may think of as part of your traditional system probably came from tantra. More recently I’ve been reading Ferocious.  One of the things that made Ferocious worth the money for me was the discussion of the sapta matrika as deities specifically interested in personal development and eating pollution.  I’m interested in the sapta matrika, and all of the fearsome deities in tantra, because they probably evolved from forest deities living at the margins.  They are less concerned with purity laws.  They take what they are given and purify it.  Including our sorry selves.

So sacrifice is not only about giving up what is valuable, but also giving up what we are attached to.  That may be our attachment to taboos, or our attachment to who we think we are.  This is doubly valuable as I work directly with death, blood and disease, meaning that many religious systems would see me as polluted.  When accompanied with conscious physical acts of sacrifice, such as caring for others, this is acceptable food for the gods, who will in turn spin it into gold.

Or burn down the house of your enemy, if you really must.  Hopefully you will have sacrificed enough and learned enough about life to have realised that there are more productive ways of causing destruction.  

All of this is another interpretation of I who am food eat the eater of food in the Taittiriya Upanishad.  One I had not seen.