From the Kaula perspective, the evolution of Śakti follows a unique trajectory. The followers of the Śānta tradition are predominantly Advaita-oriented. Among Śāktas, various viewpoints exist, yet the Kulāmnāya perspective is particularly noteworthy. According to this view, the supreme essence that exists beyond the manifested world is known as Akūla. It is likened to an infinite, boundless ocean. When no waves arise in this ocean, it signifies the state of Viśvatirōdhāna, wherein the universe remains concealed.
Among the five primary acts of the Supreme Lord (Parameśvara), Tirōdhāna (concealment) and Anugraha (grace) are the most significant. In the state of Tirōdhāna, the divine essence remains hidden, forming the background against which the entire cosmos, composed of the knower (pramātā), the knowable (prameya), and all related entities, emerges. This universal play continues until the final dissolution. Eventually, when Anugraha-Śakti is activated, the work of Tirōdhāna-Śakti comes to an end, and the Supreme Reality is revealed in its full glory.
This Akūla Ocean should be understood as infinite, boundless consciousness. As long as the play of Tirōdhāna-Śakti persists, there is no emergence of waves. However, when the urmi (waves) begin to arise, it indicates the retreat of Tirōdhāna-Śakti. These waves are Anugraha (grace) in motion, manifesting as vibrations (spanda). Any individual (jīva) or bound being (paśu) that comes in contact with this spanda begins to undergo a transformation, which, through progressive stages, leads to the ultimate and supreme state of realization.
This spanda is merely a wave within the Ocean of Consciousness (Bodhāsamudra). It represents the emergence of Cit-Śakti. As Vitti-Śakti (the power of cognition and manifestation) expands, it dissolves the various distortions and modifications (vikalpa) of the universe, which are rooted in fundamental ignorance (avidyā). Jīvas and paśus, who have dwelled in the realm of vikalpa since beginningless time, experience a transformation when Anugraha-Śakti, awakened through Vitti-Śakti, touches them. Their perception of reality changes, leading to a transformation in their very existence.
Upon awakening, Viśakti (specialized Śakti) first consumes Kāla (Time) because, in Kaula philosophy, the evolution of Śakti within a being follows the trajectory of time, which is the root cause of conditioned perception (vikalpa). Therefore, this Śakti is known as Kāla-Saṁkarṣiṇī. When Kāla is dissolved, the jīva is no longer bound by its limitations. However, this process is gradual.
The Process of Purification
The first step in this progressive purification is Prameya-Śuddhi (purification of the knowable world). Without Prameya-Śuddhi, transformation in a jīva does not take place.
The fundamental characteristic of Prameya-Śuddhi is the realization that the universe does not appear as external. When one realizes that the self is distinct from the body, the world ceases to appear as external. This is the essence of Prameya-Śuddhi. The dissolution of external appearances follows this realization.
Upon achieving Prameya-Śuddhi, the external world does not vanish, but its mode of perception changes. The world still exists and is perceived, but no longer as something external—it is realized within oneself. This is akin to how an image reflected in a mirror appears separate from the mirror but actually exists within it. Likewise, when Cit-Śakti (Consciousness-Power) awakens, the external perception of the universe dissolves.
The knower (pramātā) still perceives the knowable (prameya), but not as an external entity. This awakened Cit-Śakti, in its bubhukṣā (intensely seeking) state, first assimilates the external world into itself. This is the first manifestation of Anugraha-Śakti (the grace-bestowing power).
Śaṅkarācārya’s Insight on External Perception
Śaṅkarācārya describes this transformation:
“Viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargatam māyayā bahir iva udbhūtam”
(“The universe, like a city seen in a mirror, is within oneself, though it appears externally due to illusion.”)
Thus, the essence of this philosophy is that Cit-Śakti absorbs the external world into itself. The knowable world (prameya) does not cease to exist, but it is no longer perceived as an object of the senses—it becomes a part of one’s own being.
In Viśarga-Śakti, the world appears external to the Self, while under the influence of Bindu, it is internalized. Through this process, Cit-Śakti assimilates all objects, eliminating their objectivity. As a result, sensory enjoyment ceases—objects no longer evoke desire or attachment. Instead, knowledge of objects transforms into pure rapture (rāga), which the Parāśakti experiences in a non-dual, unconditioned manner.
The Awakening of Śakti and the Role of the Vīra
This awakening of Cit-Śakti marks the first stage of spiritual realization, known as Prameya-Śuddhi. However, this experience is not for the bound jīva or the ordinary being (paśu). From a Tāntric perspective, it is the domain of the Vīra (spiritual warrior)—a true experience of Bhoga (enjoyment), which transcends worldly pleasure and leads to Turīya (the fourth state beyond waking, dreaming, and deep sleep).
The experiencer of this state is known as Vīreśvara or Mahāvīra. In Śiva-Sūtras, Vīreśvara is described as the Bhoktā of the three states (waking, dream, and deep sleep), while the conditioned being (paśu) remains entangled in them.
This state constitutes the real worship of the Divine, where all senses become instruments of worship. The act of seeing forms with the eyes or hearing sounds with the ears is transformed into a mode of worship and meditation. This is the true Bhagavad-Ārādhana (divine worship), which remains uninterrupted in all states of existence. Śaṅkarācārya states:
“Yad yad karma karomi tat tad akhilaṁ śambho tavārādhanam”
(“Whatever actions I perform, all are an offering unto Śiva.”)
Upon the completion of this experience of the Vīra, the state of Tuṇī (withdrawal) arises, leading to the emergence of Antarmukha-dashā (inward absorption). In this state, the senses, having been satisfied, turn inward and merge into the boundless space of consciousness (Cidākāśa), attaining oneness with Bhairavanātha.
As long as the senses harbor a desire for sensory pleasures, this state does not arise. But when all sensory cravings dissolve, the mind and prāṇa (life-force) also cease to function. This means that the relationship between the knower (pramātā) and the known (prameya) ceases.
The Ultimate State: Anākhyā and Paramaśiva
This ultimate state is called Mahāyoga, where both Sun (Prāṇa) and Moon (Mind) dissolve. It is akin to spiritual Śivarātri, a state of total awareness. The yogi, even in this non-dual state, must remain vigilant (jāgran), lest they fall back into illusion (Mahāmāyā).
The final stage is the emergence of Nirāvaraṇa Prakāśa (Unveiled Light), which is the supreme goal of the Jīva. This state is called Anākhyā—beyond all descriptions. The ascent from Anākhyā to Bhāsā (Self-luminous Consciousness) occurs through successive spiritual stages, ultimately leading to the realization of Paramaśiva, where even Mahākāla (Great Time) is transcended.