The first module introduces popular Hindu goddesses and the ten great-goddesses (daśa mahāvidyā).  While discussing the goddesses we will also lay out a working definition for Tantra, which we will use for the rest of the course. We will then move to the 51 energy centers (śakti pīṭha). We will end this module by looking at a few modern-day representations of the goddesses to encourage conversations on domestic violence, empowered women, and begin thinking about the relationship between goddesses, gender, and women.

This module zooms in on one of the most important śakti pīṭhas, namely the Kāmākhyā temple. In reference to antiquity, the temple of Kāmākhyā surpasses most of the shrines in India, and definitely in eastern India. We will begin with its history—but our central focus will be on blood, rituals, and the role of women. Kumārī pūjā and Rājarājeśvarī pūjā will be used as two case studies of practice to bring forth the complexities of the ritual space. We will end the module with a discussion on two festivals: the Ambubachi mela and the Deodhani festival.

Liminality, exclusion, and inclusion are at the heart of this module. Corpse meditation (śāva sādhanā) will be discussed to bring forth the complexities involved in the worship of goddesses. They are all-empowering, yet at the same time they are also very dangerous and problematic. How are we to reconcile these disparities? Mother figure goddesses in India are highly exoteric (public, external), but we will also examine and give thought to the complexities involved with their esoteric (private, internal) nature.

The final module brings Kāmākhyā, Tārāpīṭh, goddesses, and women together within the context of Kuṇḍalinī Yoga. We will look at the specific practices used to cultivate and raise Kuṇḍalinī within the living communities at these Śākta Tantra Goddess temples. Finally, we’ll conclude the course by reflecting on the broader significance of our case studies, and the status of these Śākta Tantra traditions today.