Shaktism
Kalikula: family of Kali

The Kalikula (Family of Kali) form of Shaktism is most dominant in northeastern India, and is most widely prevalent in West Bengal, Assam, Bihar and Odisha, as well as Nepal and Kerala. The goddesses Kubjika, Kulesvari, Chamunda, Chandi, Shamshan Kali (goddess of the cremation ground), Dakshina Kali, and Siddheshwari are worshipped in the region of Bengal to protect against disease and smallpox as well as ill omens. Kalikula lineages focus upon the Devi as the source of wisdom (vidya) and liberation (moksha). The tantric part generally stand "in opposition to the brahmanic tradition," which they view as "overly conservative and denying the experiential part of religion."

The main deities of the Kalikula tradition are Kali, Chandi, Bheema and Durga. Other goddesses that enjoy veneration are Tara and all the other Mahavidyas, Kaumari as well as regional goddesses such as Manasa, the snake goddesses, Ṣaṣṭī, the protectress of children, Śītalā, the smallpox goddess, and Umā (the Bengali name for Parvati) — all of them, again, considered aspects of the Divine Mother.

In Nepal devi is mainly worshipped as the goddess Bhavani. She is one of the important Hindu deities in Nepal.Two major centers of Shaktism in West Bengal are Kalighat where the skull of Kali is believed to be worshipped along with her 25 forms. The kali ghat temple is located in Calcutta and Tarapith in Birbhum district. In Calcutta, emphasis is on devotion (bhakti) to the goddess as Kali. Where the goddess(kali) is seen as the destroyer of evil.:

She is "the loving mother who protects her children and whose fierceness guards them. She is outwardly frightening – with dark skin, pointed teeth, and a necklace of skulls – but inwardly beautiful. She can guarantee a good rebirth or great religious insight, and her worship is often communal – especially at festivals, such as Kali Puja and Durga Puja. Worship may involve contemplation of the devotee's union with or love of the goddess, visualization of her form, chanting mantras, prayer before her image or yantra, and giving offerings."

At Tarapith, Devi's manifestation as Tara ("She Who Saves") or Ugratara ("Fierce Tara") is ascendant, as the goddess who gives liberation (kaivalyadayini). The forms of sadhana performed here are more yogic and tantric than devotional, and they often involve sitting alone at the ground, surrounded by ash and bone. There are shamanic elements associated with the Tarapith tradition, including "conquest of the Goddess, exorcism, trance, and control of spirits."

The philosophical and devotional underpinning of all such ritual, however, remains a pervasive vision of the Devi as supreme, absolute divinity. As expressed by the 19th-century saint Ramakrishna, one of the most influential figures in modern Bengali Shaktism:

Kali is none other than Brahman. That which is called Brahman is really Kali. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves, or destroys, I call It Shakti or Kali. What you call Brahman I call Kali. Brahman and Kali are not different. They are like fire and its power to burn: if one thinks of fire one must think of its power to burn. If one recognizes Kali one must also recognize Brahman; again, if one recognizes Brahman one must recognize Kali. Brahman and Its Power are identical. It is Brahman whom I address as Shakti or Kali.
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