Shaiva Kali: Ninety-Nine

Ṣoḍaśī or Mahā Tripurasundarī is worshipped in the bindu, that is, in the central point of the Śrīcakra. This bindu is the place of ultimate unity, where all forms, time and energy merge into one. Ṣoḍaśī Devī is the symbol of that ultimate perfection—where all kalās are completely united and fulfilled.

At this level all kalās and time merge and become unified. Just as on the full moon all the moon's phases are illuminated in complete radiance, so at the Ṣoḍaśī level all forms and movements of consciousness dissolve into unity.

The sequence of this worship changes according to the dark and bright fortnights. In the dark fortnight consciousness turns inward and moves toward dissolution, while in the bright fortnight it turns outward and expands toward creation. These two opposite movements—expansion and return—express the unbroken rhythm of consciousness.

Thus the worship of the Nityās actually reflects the outward flow and inward return of consciousness. Creation and dissolution, development and return—all are rhythms within the same consciousness, where time, energy and awareness become unified.

In this way the philosophy of the Ṣoḍaśa Nityās expresses an integral unity of time, sound and consciousness, where each pulse of Mahākāla or time is a wave of consciousness's inner radiance.

The 36 tattvas constitute the complete map of consciousness's expansion—the successive levels from Paramaśiva down to earth. On the other hand, the 28 Devī-tattvas represent Vimarśa, that active aspect of Paramaśiva's power which dissolves each level of these 36 tattvas and returns them to their source.

Samāveśa is such a yogic state when the practitioner's consciousness becomes completely unified with a specific tattva through meditation or some upāya (yogic means). In this state the practitioner no longer remains outside the object of meditation; the distinction between meditator, meditation and the meditated upon completely disappears. The role of the 28 Devī-tattvas is to activate this very process of samāveśa—they penetrate each level of consciousness and awaken the supreme sense of unity within the practitioner.

An important process used for liberation in Kashmir Śaivism is Ṣaḍaṅgayoga, whose six limbs are pratyāhāra, dhyāna, prāṇasaṃyama, tarka, anusmaraṇa and samādhi. Each of these limbs has a specific role that guides the practitioner on the path of self-realization.

First, pratyāhāra is withdrawing the senses from external objects and turning them inward. Through this the mind becomes free from distraction and crosses the first step toward achieving concentration.

Second, dhyāna is fixing the mind on one specific object. This object of meditation can be some deity, mantra, or one's true nature. Through meditation the mind becomes concentrated and peaceful, which is essential for deeper practice.

Third, prāṇasaṃyama means control of prāṇa or breath. Through various methods of prāṇāyāma the practitioner controls their physical and mental energy and makes the mind even more stable. This makes prāṇa move upward and aids kuṇḍalinī awakening.

Fourth, tarka is analytical knowledge acquisition. Through this the practitioner reflects on the inherent meaning of the tattvas and their interrelationships, which helps free them from avidyā or ignorance.

Fifth, anusmaraṇa is constant remembrance or remaining established in the same contemplation. By continuously remembering the object of meditation the practitioner learns to unify their consciousness with that object.

Above all, samādhi is the ultimate state of yoga, where the practitioner becomes completely unified with the object of meditation. In this state the practitioner transcends their individual being and merges with supreme consciousness. There are two main levels of samādhi: savichāra samādhi and nirvichāra samādhi. These two levels are the ultimate goal of yoga practice, where the mind becomes free from all worldly anxieties and enters a state of supreme peace and higher consciousness.

Savichāra Samādhi: At this level, though the mind remains deeply absorbed in meditation, subtle deliberation or thought processes are not completely extinguished. Though the practitioner can detach themselves from the external world, some residual deliberation or concepts may still remain in their consciousness. This is a preliminary stage of deep meditation, where the mind is calmed from worldly turmoil and internal stability is sought. In this state the practitioner is able to analyze their object of meditation and can also experience its subtleties. Reaching savichāra samādhi generally requires constant practice, discipline and concentration. It is such a state where mental processes slow down and a peaceful and centered experience is attained.

Nirvichāra Samādhi: Nirvichāra samādhi is a higher level of yoga practice, where all deliberation, thought and mental restlessness completely disappear. In this state the practitioner experiences supreme peace and bliss, which is free from all limited worldly feelings. It is such a state where the mind completely abandons all its activities and only pure awareness remains. At this level the practitioner's soul becomes unified with nature, and they feel that they are connected with the entire universe. Reaching nirvichāra samādhi requires step-by-step deep meditation like savichāra samādhi. It is such a state where the practitioner has no personal desires, longings or fears. Only uninterrupted bliss and a higher level of consciousness prevail. In this state a practitioner experiences complete inner peace and spiritual liberation.

Both these samādhi levels open the path to self-realization and liberation. Through these levels yogis discover their inner being and attain realization of ultimate truth. This is not merely a peaceful state of mind, but a profound transformation of consciousness, which frees the practitioner from the limitations of the earthly world and leads them toward infinite peace and realization.

The combined purpose of these six yogic limbs is to enable the practitioner to achieve unity or identification (tanmayatā) with the object of meditation. As a result the practitioner can gradually transcend each tattva (considered as fundamental elements of the universe) and merge with ultimate consciousness. In Kashmir Śaiva philosophy this ultimate consciousness is seen as Paramaśiva or the Supreme Being, which is omnipresent, omniscient and omnipotent. Through this process the practitioner becomes free from ignorance, realizes their true nature and attains liberation from the cycle of birth and death.

Above the framework of the 64 tattvas stands the sixty-fifth level or Anākhyā Tattva—which is beyond name, form and sound; it is the symbol of ultimate silence, infinity and soundless union. This supreme state is symbolized by Kālasaṃkarṣiṇī Kālī.

"Kālasaṃkarṣiṇī" means—'She who devours time.' Where the tenth tattva, that is, Kāla tattva, functioned as a veil of māyā in the creation of limited consciousness, there Kālasaṃkarṣiṇī Kālī devours that very kāla. As a result the limited soul (aṇu) becomes free from the chains of time and causation and returns to the state of eternity.

At this level Kālī is no longer a separate goddess; she is the very form of ultimate consciousness—where creation and dissolution, time and timelessness, sound and silence—all become one. At this stage the practitioner directly realizes—all tattvas are arising and dissolving within their own consciousness.

This is the ultimate Samāveśa—where knower, knowing and knowledge merge in one ineffable supreme unity, and in that state resounds the great mantra—"Ahaṃ Kālī"—I am that Kālasaṃkarṣiṇī consciousness.

The highest level of realization in the graduated path, that is, the Ṣaṭṣaṣṭitama Avasthā (sixty-sixth state) is that supreme borderpoint where all movement of consciousness, development, difference, knowledge and the continuity of action, which is called "Krama"—dissolves into ultimate stillness. This dissolution is not any destruction, but a Self-immersion—where consciousness withdraws from its manifested forms and returns to its own nature.

At this level "krama" is no longer any moving process; rather it is the rest (Viśrānti) of consciousness returned to its source. All movement and change here comes to a halt and takes the form of an exhaustless stillness—such an immobile radiance, within which everything disappears yet remains inherently present. This is the field of supreme rest, where consciousness realizes itself not through "knowing" or "doing," but through the silent sense of its own existence.

This state is called in the scriptures Parama Anugraha (Supreme Grace)—that is, such grace which is highest, beyond which nothing else remains. Here there is no "achievement" or "practice"; there is only the complete satisfaction (Pūrṇatā) of existence. This supreme contentment is the soul's ultimate liberation—where all duality of doer and deed, knower and known, creation and dissolution—merges in one indivisible supreme unity.

"Anuttama Anugraha" means that highest and incomparable compassion of the Supreme Being, which frees a practitioner from all worldly limitations, karma and bonds of ignorance and helps in realizing ultimate knowledge or Śivatva (unity with supreme consciousness).

Philosophically, this is not merely a favor or mercy, but it is that power of consciousness which brings liberation through dissolution or withdrawal (as mentioned in Kashmir Śaivism). Without this grace it is considered impossible for a being to attain ultimate liberation through their own effort or knowledge.

For this reason Kālī is here called Atularūpiṇī—that is, "She who has no comparison, beyond whom nothing else remains." In this state Kālī is no longer any dynamic goddess; she does not remain as part of creation or any functional power. Rather she becomes the Point of Rest of all processes—that still center where the universe's vibration merges with its original silence.

But this stillness is not any passive emptiness; it is a complete presence (Pūrṇa Sattā)—such a stable radiance (Sthita Prakāśa), within which all possibilities remain silently dormant. Just as waves return to the ocean and merge with its very water, so all movement, thought and development dissolve into the vibrationless depth of Kālī-consciousness.

The Ṣaṭṣaṣṭitama state means that ultimate culmination of consciousness, where dance and silence become reflections of each other, and at the end of all cosmic play there remains only that one exhaustless, self-luminous, timeless radiance—Kālī herself, who is consciousness's eternal rest.

When supreme consciousness—called Anuttara or Śuddha Saṁvit (Pure Awareness) in Kashmir Śaiva philosophy—again inclines toward manifestation from its waveless rest, then begins an introvert to extrovert transformation. This consciousness feels no lack within itself, but wants to realize its own radiance, to manifest itself as "experience." From that very first wave of self-reflection arise the Kula-Pañcaka—that is, the "five divine currents" or Pañca Vāha.