The Self as Combination of Deities and Yantras: Divinisation Rituals among Contemporary Śrīvidyā Practitioners in India
Divinisation rituals establishing oneness between practitioners and divinities are common across Tantric traditions. While scholars largely argue that divinisation occurs through meditative practices, implying a clear demarcation between contemplative samayācāra rituals and body-focused kaulācāra ri...
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| Type de support: | Électronique Article |
| Langue: | Anglais |
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MDPI
2022
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| Dans: |
Religions
Année: 2022, Volume: 13, Numéro: 8 |
| Sujets non-standardisés: | B
Śrīvidyā
B divinisation B Tantra B Yantra B Goddess traditions B Anthropology B Ritual Practice B Body B South Asia |
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Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Divinisation rituals establishing oneness between practitioners and divinities are common across Tantric traditions. While scholars largely argue that divinisation occurs through meditative practices, implying a clear demarcation between contemplative samayācāra rituals and body-focused kaulācāra rituals, I suggest that samayācāra divinisation rituals entail fundamental corporeal elements; furthermore, I argue that the distinction between samayācāra and kaulācāra rituals is not obvious, but negotiated on a continuum ranging between representational and embodied corporeality. Based on extensive anthropological fieldwork in the temple-complex Śaktipur, I first illustrate divinised Śrīvidyā bodies: they are permeated by goddess Tripurasundarī in her anthropomorphic form and as a diagram, or yantra (the Śrīcakra), and by the deities Gaṇapati, Śyāmā, and Vārāhī, and their respective yantras. Thereafter, I describe yantrapūjās, which are samayācāra rituals through which practitioners divinise their bodies, outlining, particularly, their corporeal elements. I also illustrate sirījyotipūjā, which is a ritual directly transmitted by Tripurasundarī to Śaktipur’s guru and is, therefore, unique to his disciples. Foreseeing the creation of a large Śrīcakra decorated with flowers, around and at the centre of which practitioners congregate, the ritual facilitates the superimposition of the Śrīcakra, Tripurasundarī and worshippers’ bodies; including both representational and embodied elements, sirījyotipūjā occupies the fluid intersection between samayācāra and kaulācāra rituals. | ||
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