Kabbalah, Part 1

Also spelled Qabalah or Qabbala. It literally means the act of receiving, acceptance.

This is an esoteric method, discipline, & school of thought in Jewish mysticism. It forms the foundation of mystical religious interpretations within Judaism. A traditional Kabbalist is called a Mekubbal (“receiver”).

Jewish Kabbalists originally developed transmissions of the primary texts of Kabbalah within the realm of Jewish tradition. Often using classical Jewish scriptures to explain & demonstrate their mystical teachings.

Kabbalah came out of earlier forms of Jewish mysticism in 12th-13th century Occitania, specifically in Languedoc, among Hakhmei Provence.

Following the movement of Jews from Southern France & Spain, it was found in the Rhineland school of Judah the Pious, al-Andalus, L& was reinterpreted during the Jewish mystical Renaissance in the 16th-century Ottoman Palestine.

The Zohar was authored in the late 13th century, likely by Moses de Leon. Isaac Luria (16th century) is considered the father of contemporary Kabbalah. Lurianic Kabbalah was popularized in the form of Hasidic Judaism from the 18th century onwards.

The primary texts of the major lineage in medieval Jewish tradition are the Bahir, Zohar, Pardes Rimonim, & Et Chayim (‘Ein Sof’). The early Hekhalot literature is recognized as ancestral to the sensibilities of this later flowering of the Kabbalah, & more especially, the Sefer Yetzirah is acknowledged as the forerunner from which many of these books draw their formal inspiration.

The Sefer Yetzirah is a brief document of only a few pages, written many centuries before the high & late medieval works (sometime between 200-600 CE), detailing an alphanumeric vision of cosmology & may be understood as a kind of prelude to the major phase of Kabbalah.

The history of Jewish mysticism encompasses various forms of esoteric & spiritual practices aimed at understanding the divine & the hidden aspects of existence. This mystical tradition has evolved greatly over millennia, influencing & being influenced by different historical, cultural, & religious contexts.

Among the most prominent forms of Jewish mysticism is Kabbalah, which developed in the 12th century & has since become a central component of Jewish mystical thought. Other notable early forms include prophetic & apocalyptic mysticism, which are evident in biblical & post-biblical texts.

The roots of Jewish mysticism can be traced back to the biblical era, with prophetic figures such as Elijah & Ezekiel experiencing divine visions & encounters. This tradition continued into the apocalyptic period, where texts like 1 Enoch & the Book of Daniel introduced complex angelology & eschatological themes.

The Hekhalot & Merkabah literature, dating from the 2nd century to the early medieval period, further developed these mystical themes. This focuses on visionary ascents to the heavenly palaces & the divine chariot. Hekhalot literature (from the Hebrew word for “Palaces”) relates to visions of entering Heaven alive.

Merkabah (or Merkavah) mysticism is a school of Jewish mysticism, centered on visions such as those found in Ezekiel 1, or in the hekhalot literature, concerning stories of ascents to the heavenly palaces & the Throne of God.

According to the Zohar, Torah study can proceed along 4 levels of interpretation (exegesis). These 4 levels are called pardes from their initial letters (PRDs, “orchard”):

• Peshat (“simple”): The direct interpretations of meaning.
• Remez (“hints”): The allegoric meanings (through allusion).
• Derash (from the Hebrew darash, “inquire” or “seek): Midrashic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.
• Sod (“secret” or “mystery”): The inner, esoteric (metaphysical) meanings, expressed in kabbalah.

Kabbalah is considered by its followers as a necessary part of the study of the Torah. The study of the Torah (the Tanakh & rabbinic literature) is an inherent duty of observant Jews.

There are 3 different types of Kabbalah: Lurianic Kabbalah, Meditative-Ecstatic Kabbalah, & Practical Kabbalah. These 3 types can be distinguished by their basic intent with respect to God:

• The Theosohical/Theosophical-Theurgic tradition of Theoretical Kabbalah (the main focus of the Zohar & Luria) seeks to understand & describe the divine realm using the imaginative & mythic symbols of human psychological experience. Its theosophy also implies the innate, centrally important theurgic influence of human conduct on redeeming or damaging the spiritual realms, as man is a divine microcosm. The purpose of traditional theosophical kabbalah was to give the whole of normative Jewish religious practices this mystical metaphysical meaning.
• The Meditative tradition of Ecstatic Kabbalah strives to achieve a mystical union with God, or nullification of the meditator in God’s Active intellect. Abraham Abulafia’s “Prophetic Kabbalah” was the supreme example of this. Though marginal in Kabbalistic development. His alternative to the program of theosophical Kabbalah. Abulafian meditation built upon the philosophy of Maimonides, whose followers remained a rationalist threat to theosophical Kabbalists.
• The Magico-Talismanic tradition of Practical Kabbalah endeavours to alter both the Divine realms & the World using practical methods. While theosophical interpretations of worship see its redemptive role as harmonizing heavenly forces, Practical Kabbalah properly involved Practial Kabbalah properly involved white-magical acts, & was censored by Kabbalists for only those completely pure of intent, as it relates to lower realms where purity & impurity are mixed. Consequently, it formed a separate minor tradition shunned from Kabbalah. Practical Kabbalah was prohibited by the Arizal until the Temple is rebuilt & the required state of ritual purity is attainable.

According to Kabbalistic belief, early kabbalistic knowledge was imparted orally by the Patriarchs, prophets, & sages. Eventually, to be “interwoven” into Jewish religious writings & culture. According to this view, early kabbalah was, around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.

Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge & make it secret, fearing that it might be misused if it fell into the wrong hands.

From the Renaissance onward, Jewish Kabbalah texts entered non-Jewish (Gentile) spaces. Where they studied & translated by Christian Hebraists & Hermetic occultists. Christian Hebraists are scholars of Hebrew texts who approach the works from a Christian perspective.

The syncretic traditions of Christian & Hermetic Kabbalah developed independently of Jewish Kabbalah. They read Jewish texts as universalist ancient wisdom preserved from Gnostic traditions of “the olden days.” Both adapted the Jewish concepts freely from their Jewish understanding. This made it possible to merge with multiple other theologies, religious traditions, & magical associations. In the time of the Age of Reason, Christian Kabbalah declined. Hermetic Kabbalah took a much different route, a route that some secretive “societies” went: they went underground.

The technical definition of Kabbalah varies according to sect & the aims of those following it. In its earliest & original usage in ancient Hebrew, it means “reception” or “tradition.” In this context, it tends to refer to any sacred writing written after (or otherwise outside of) the 5 books of the Torah. (This is the 1st 5 books of the Old Testament.)

After the Talmud was written, it refers to the Oral Law. In the much later writings of Eleazar of Worms (circa 1350), it refers to theurgy or the conjuring of demons & angels by the invocation of their secret names.

The nature of the divine prompted kabbalists to envision 2 aspects to God: 1.) God is essence, absolutely transcendent, unknowable, limitless divine simplicity beyond revelation, & 2.) God in manifestation, the revealed persona of God through which He creates, sustains, & relates to humankind.

Kabbalists speak of the 1st as the Ein Sof (“the infinite/endless,” literally “there is no end”). Of the impersonal Ein Sof, nothing can be grasped.

However, the 2nd aspect of divine emanations, accessible to human perception, dynamically interacting throughout spiritual & physical existence, reveals the divine immanently, & is bound up in the life of man. Kabbalists believe that these 2 aspects aren’t contradictory but complement 1 another, emanations mystically revealing the concealed mystery from within the Godhead.

As a term describing the Infinite Godhead beyond Creation, Kabbalists viewed the Ein Sof itself as too sublime to be referred to directly in the Torah. It’s not a Holy Name in Judaism. No name could contain a revelation of the Ein Sof.

The structure of emanations has been described in various ways: Sephirot (divine attributes) & Partzufim (divine “faces”), Ohr (spiritual light & flow), Names of God & supernal Torah, Olamot (spiritual worlds), a Divine Tree & Archetypal Man, Angelic Chariot & Palaces, male & female, enclothed layers of reality, inwardly channels (“limbs” of the King) & the divine Souls of Man.

These symbols are used to describe various levels & aspects of Divine manifestation, from the Pnimi (inner) dimensions to the Hitzoni (outer). It’s solely in relation to the emanations, certainly not the Ein Sof Ground of all Being, that Kabbalah uses anthropomorphic symbolism to relate psychologically to divinity.

The Sephirot/Sefirot/Sefirah are the 10 emanations & attributes of God with which He continually sustains the existence of the universe. These emanations are viewed as parts of God’s divine nature, which reveal themselves in different ways.

The Zohar & other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the Ein Sof until their manifestation in the mundane world. In particular, Moses ben Jacob Cordovero (known as “the Ramak”) describes how God emanated the myriad details of finite reality out of the absolute unity of Divine Light via the 10 sephirot, or vessels.

According to Lurianic cosmology, the sephirot correspond to various levels of creation. 10 sephirot are in each of the 4 Worlds. 4 Worlds within each of the larger 4 Worlds, each containing 10 sephirot, which themselves contain 10 sephirot, which themselves contain 10 sephirot, to an infinite number of possibilities.

They emanated from the Creator for the purpose of creating the universe. The sephirot are considered revelations of the Creator’s will (ratzon), & they shouldn’t be understood as 10 different “gods” but through the Emanations. It’s not God who changes but the ability to perceive God that changes.

Divine creation through the 10 Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, & Gevurah is the Moral Justification of justice, & both are mediated by Mercy, which is Rachamim.

However, these pillars of morality become immoral when taken to extremes. When Loving-Kindness becomes extreme, it can lead to sexual depravity & a lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture & the Cain-ing of innocents & unfair punishment.

The tzadikim or “righteous” ascend these ethical qualities of the 10 sephirot through righteous action. If there were no tzadikim, the blessings of God would become completely hidden, & Creation would cease to exist.

While real human actions are the “Foundation” (Yesod) of this universe (Malkuth), they must be accompanied by the conscious intention of compassion. Compassionate actions are often impossible without faith (Emunah), meaning trusting that God seems hidden.

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Trotula Veranstaltungstermine 2026

2.- 3.5.26 Burgbelebung
Meersburg
22.- 25.5.26 Weibsbilder
Geschichtspark Bärnau
11.- 12.7.26. Museumsfest
Stadtmuseum Meppen
26.9.26. Lange Museumsnacht
Bayreuth
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Angkor Wat

This is a Theravada Buddhist temple complex & the largest religious complex in the world. It means “Temple City” or “City of Temples” in the Khmer language. It is located on a site measuring 162.6 hectares (401.8 acres; 1.6 km squared) within the ancient capital of Angkor. It was built between 1113 & 1150 during the reign of the Khmer King Suryavarman II. It originally was dedicated to the Hindu god, Vishnu.

From the late 13th century forward, the complex was/is a Buddhist temple & has remained an active center of Buddhist worship for centuries, specifically Theravada Buddhism. It’s a national symbol of Cambodia & shows up on the Cambodian flag. It’s also a UNESCO World Heritage Site, in 1992.

The temple’s architecture is a literal map of the Hindu universe. It’s commonly interpreted as a symbolic representation of Mount Meru. The 5 central towers represent the peaks of Mount Meru, the home of gods. While the massive moat represents the cosmic ocean surrounding the world.

Most Khmer temples face east. Angkor Wat faces the opposite way: west. In Hindu iconography, west is the direction associated with Vishnu. But it’s also the direction of the setting sun & death.

By the end of the 12th century, King Jayavarman VII was at the helm. Angkor Wat was then dedicated to Buddhism. Because the queen, Indradevi, was a devout Mahayana Buddhist. She encouraged the king to convert.

In the 20th century, a considerable effort was launched to clear the plant overgrowth & restore the Temple following centuries of disrepair. Conservation d’Angkor (Angkor Conservancy) was established by the Ecole Francaise d’Extreme-Orient (EFEO) in 1908. This organization was disbanded in 1975.

The Conservation d’Angkor was responsible for the research, conservation, & restoration carried out at Angkor until the early 1970s. Major restoration works were undertaken in the 1960s.

Cambodia gained independence from France on November 9, 1853 & has controlled the Angkor Wat site ever since.

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ST. JOHN BAPTIST CHURCH in Cardiff is one of the city’s most important historic buildings, second only to Cardiff Castle. It dates back to around 1180 and was originally built as a small chapel for St. Mary’s Church. After being damaged in the early 1400s, it was rebuilt and later became Cardiff’s main place of worship in 1620, following a major flood in 1607.

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The Banquet Hall - The decor is all about the Middle Ages, and the massive fireplace shows Robert, Earl of Gloucester, an illegitimate son of King Henry I and the guy who ruled Cardiff Castle in the 12th century, in battle.

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The Banquet Hall is the biggest room in the castle and sits in the oldest part of the building, which dates back to the 15th century.

But the ceiling and floors? They’re actually a Victorian twist on a fancy medieval hall, and it took almost 15 years to finish.

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Humiliati

In Italian: Umiliati. This is an Italian religious order of men formed, probably, in the 12th century. It was suppressed by a papal bull in 1571. Though an associated order of women continued into the 20th century.

The origin of the order of Humiliati is obscure. According to some chroniclers, certain noblemen of Lombardy, taken prisoner by the Emperor Henry V (1081-1125) following a rebellion in the area, were taken as captives to Germany & after suffering the miseries of exile for some time, they assumed a penitential garb of grey & gave themselves up to works of charity & mortification. Whereupon the emperor, after receiving their pledges of future loyalty, permitted their return to Lombardy.

At this time, they were often called “Barettini,” because of their beret-shaped headdress. Their acquaintance with the German woolen manufacturers enabled them to introduce improved methods into Italy, thus giving a great drive to the industry, supplying the poor with employment & distributing their gains among those in want.

Returning to their own country, the Humiliati talked to St. Bernard. On his advice (1134), many of them with the consent of their wives, withdrew into a monastery founded in Milan.

Despite St. Bernard’s best attempts, the Humiliati had no fixed rule, at first. Their name “Humiliati” is said to have arisen from their very simple clothes, which were all of 1 color against the fashions of the day.

The fraternity spread quickly & gave rise to 2 new branches, a “Second Order” composed of women, & a “Third Order” composed of priests. The order of priests, once formed, claimed precedence over the other branches, & on the model of mendicant orders such as the Dominicans or Franciscans, was styled the “First Order.” Their original ashen habit was replaced by a white one.

On the advice of St. John of Meda, they hold to the Rule of the St. Benedict was adapted by him to suit the orders’ needs.

The “Chronicon anonymity Laudunensis Canonici” says that in 1178 a group of Lombards came to Rome with the intention of getting the Pope’s approval of the rule of life which they’d spontaneously chosen.

While continuing to live in their houses in the midst of their families, they wished to lead a more pious existence, abandon oaths & litigation, be content with modest dress, & live in a spirit of piety.

The Pope approved their resolve to live in humility & purity. But forbade them to hold gatherings or preach in public. The chronicler added that they broke the rules & were excommunicated.

The Chronican Urs pergense mentions the Humiliati as 1 of the 2 Waldensian sects & a decretal put into effect in 1184 by Pope Lucius III at the Council of Verona against all heretics condemns both the “Poor Men of Lyons” & “those who attribute to themselves falsely the name of Humiliati.”

A decretal is/are letters of a Pope that formulate decisions in ecclesiastical law of the Catholic Church.

In this state, they remained until 1201, when, upon presentation of their constitution, Pope Innocent III reconciled them with the Church, & reorganized them in conformity with their economic & religious customs. Also approved of the name of “Humiliati.”

This brought most of them back to the Church. But a number persevered in their former life under the direction of the Poor of Lyons (Waldensians). However, economic & religious difficulties aggravated long-felt dissension between the 2 groups.

In 1205, these non-reconciled Humiliati separated from the Lyonese Waldensians & formed a distinct group named the “Poor Lombards” (“Pauperes Lombardi”).

Pope Innocent III granted a rule to the lay branch as the “Third Order” that resembled the Regula de poenitentia of the Franciscan movement.

The Humiliati rule forbade vain oaths & taking God’s name in vain, allowed voluntary poverty & marriage, regulated pious exercises, & approved the solidarity which already existed among the members.

Unusual was the authorization to meet on Sundays to hear the words of a brother “of proved & prudent piety,” on condition that they didn’t discuss among themselves either the Articles of Faith or the Sacraments. Though some Waldensians were perhaps won back in Lombardy, others weren’t.

The Order grew quickly. Many of the members were declared Saints & Beati. It also formed trade associations among & played an important part in the civic life of every community in which it was established. It has left some church buildings still in use.

However, in time the gathering of material possessions & the limitations placed on the number of members led to laxity & serious abuses. At one time, there were only approximately 170 in the 94 monasteries.

Charles Borromeo, the Archbishop of Milan, was commissioned by Pope Pius IV to remedy the situation. The rigor with which he did this awakened such opposition among a minority that a conspiracy formed & 1 of the Humiliati, Girolamo Donati, called “Farina,” attempted to murder Charles.

This led to the execution of the principal conspirators by the civil authorities & the suppression of the Order for corruption by a bull of Pope Pius V of February 1571.

Their houses & possessions were given on other religious orders, including the Barnabites & Jesuits, or applied to charity.

The wives of the 1st Humiliati, who belonged to some of the principal families of Milan, also formed a community under Clara Blassoni. They were joined by so many others that it became necessary to open a 2nd convent, the members of which devoted themselves to the care of the lepers in a neighboring hospital, whence they were also known as Hospitallers of the Observance.

The number of their monasteries increased quickly. But the suppression of the male branch of the order, which had administered their temporal affairs, proved a heavy blow, involving in many cases the closing of monasteries. Though the congregation itself wasn’t affected by the Bull of Suppression.

The nuns recited the canonical Hours, fasted rigorously & engaged in other severe penitent practices, such as the “discipline” or self-inflicted whipping.

Some retained the ancient Breviary of the order, while other houses adopted the Roman Breviary. A breviary is the official prayer book of the Church. It has psalms, hymns, readings, & prayers recited at specific times throughout the day to praise God, structured into several “hours” like Morning Prayer (Lauds) & Evening Prayer (Vespers).

The habit consisted of a robe & scapular of white over a tunic of ashen gray, the veils are usually white, though in some houses there black. The lay sisters, who kept the name of Barettine, wore gray.

In the early 20th century, there were/are still 5 independent houses of Humiliati nuns in Italy.

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St. Anne

According to Christian tradition, St. Anne was the mom of the Virgin Mary, wife of St. Joachim, & was Jesus’ maternal grandma.

Her name isn’t in the Bible’s canonical Gospels. In writing, Anne’s name, & Joachim’s come from New Testament apocrypha. The Gospel of Thomas (written circa 150 AD) seems to be the earliest that mentions them. She’s mentioned in the Quran, but not by name.

The Immaculate Conception was eventually made dogma by the Catholic Church following an increased devotion to Anne in the 12th century. In Eastern Christianity dedications start as early as 6th century.

In the Eastern Orthodox tradition, Anne & Joachim are attributed to the title Ancestor of God. Both the Nativity of Mary & the Presentation of Mary are celebrated as 2 of the 12 Great Feasts of the Orthodox Church.

The Dormition of Anne is also a minor feast in Eastern Christianity. In Lutheranism, it’s believed that Martin Luther chose to enter religious life as an Augustinian friar after invoking St. Anne was jeopardized by lightning.

In the 4th century, & in the 15th century, a belief arose that Mary was conceived of Anne without original sin. The Immaculate Conception is often confused with the Annunciation of the Incarnation (Mary’s virgin birth of Jesus). The 13th century Speculum Maius includes information regarding the life of St. Anne.

In the Eastern church, the veneration of Anne herself may go back as far as circa 550, when Justinian built a church in Constantinople in her honor. The earliest pictorial sign of her veneration in the West in an 8th century fresco in the church of Santa Maria Antique, Rome.

The Feast of the Conception of the Virgin Mary had reached southern Italy by the 9th century. In the Latin Church, St. Anne wasn’t venerated. Except, perhaps, in the south of France, before the 13th century. A shrine at Douai (in northern France) was 1 of the early centers of devotion to St. Anne in the West.

The Anna Selbdritt was a type of iconography showing 3 generations of the “Holy Family,” St. Anne, the Virgin Mary, & Jesus (grandma, mom, son). This style of iconography emphasized the humanity of Jesus. It drew on the earlier conventions of the Seat of Wisdom. (The Seat of Wisdom is/are icons/sculptures that shows the Virgin Mary is seated on a throne with Jesus, as a kid, on her lap.) This was popular in northern Germany in the 1500s.

Two well-known shrines to St. Anne is that of Ste-Anne-d’Auray in Brittany (France) & that of Ste.-Anne-de-Beaupre near the city of Quebec. The number of pilgrims to the Basilica of Ste.-Anne-de-Beaupre is the greatest of St. Anne’s Feast Day (July 26), & the Sunday before the Nativity of the Virgin Mary (September 8). In 1892, Pope Leo XIII sent a relic of St. Anne to the church.

By the middle of the 7th century, a distinct feast day, the Conception of St. Anne (Maternity of Holy Anne) celebrating Mary by St. Anne, was observed at the Monastery of St. Sabas.

It’s now known in the Greek Orthodox Church as the feast of “The Conception by St. Anne of the Most Holy Theotokos.” It’s celebrated on December 9th. In the Catholic Church, the Feast of Saints Anne & Joachim is celebrated on July 26. The alleged relics of St. Anne was brought from the Holy Land to Constantinople in 710 & was kept there in the church of St. Sophia as late as 1333.

During the 12th & 13th centuries, returning crusaders & pilgrims from the East brought St. Anne’s relics to some churches, including most famously those at Apt, in Provence, Ghent, & Chartres. St. Anne’s relics have been preserved & venerated in the many cathedrals & monasteries dedicated to her name.

For example, in Austria, Canada, Germany, Italy, & Greece in the semi-autonomous Mount Athos, & the city of Katerini. Duren has been the main place of pilgrimage for Anne since 1506, when Pope Julius II decreed that her relics should be kept there, after they were stolen from the church of St. Stephen in Mainz.

The Church of St. Anne in Beit Guvrin National Park was built by the Byzantines & the crusaders in the 12th century. This is known in Arabic as Khirbet Sandahanna, the mound of Maresha being called Tell Sandahanna.

St. Anne is the patroness of unmarried women, housewives, women in labor or who want to be pregnant, grandmothers, moms, & educators. She’s also a patroness of horseback riders, cabinet-makers, & miners.

As the mom of Mary, this devotion to St. Anne as the patron of miners arises from the medieval comparison between Mary & Jesus & the precious metals: gold & silver. Anne’s womb was considered the source from which these precious metals were mined.

St. Anne is the patron saint of Brittany (France); Cuenca (Ecuador); Chinandega (Nicaragua); the Mi’kmaq people of Canada; Castelbuono (Sicily); Quebec (Canada); Santa Ana (California); Norwich (Connecticut); Detroit (Michigan); Adjunta (Puerto Rico); Santa Ana & Jucuaran (El Salvador); Berlin (New Hampshire); Santa Ana Pueblo, Seama, & Taos (New Mexico); Chiclana de la Frontera, Marsaskala, Tuadela, Atarfe & Fasnia (Spain); Town of Sta Ana Province of Pampanga, Molo, Iloilo City, Balasan; Iloilo, Hagnoy, Santa Ana, Taguig City, St. Anne Shrine, Malicboy, Pagbilao, Quezon, & Malinao, Albay (Philippines); Santana (Brazil); St. Anne (Illinois); Sainte Anne Island; Baie Sainte Anne & Praslin Island (Seychelles); Bukit Mertajam & Port Klang (Malaysia); Kl’ucove (Slovakia) & South Vietnam.

The parish church of Vatican City is Sant’ Anna dei Palafrenieri. There’s a shrine dedicated to St. Anne in the Woods in Bristol, United Kingdom.

Anne is also revered in Islam, recognized as a highly spiritual woman & as the mom of Mary. She’s not named in the Quran. She’s called “the wife of Imran.” The Quran describes her remaining childless until old age. One day, Anne saw a bird feeding its young while sitting in the shade of a tree, which awakened her desire to have kids of her own.

She prayed for a kid & eventually conceived. Imran, her husband, died before the kid was born. Anne expected the unborn kid to be a boy, so she vowed to dedicate “him” to isolation & service in the Second Temple.

Anne had a daughter (Mary) instead. Anne named her: Mary. Anne’s words upon delivering Mary reflect as a great mystic, realizing that while she’d had wanted a son, this daughter was God’s gift to her.

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The Kumari

Also known as Kumari Devi, or the Living Goddess. Kumari means young girl or unmarried in Sanskrit.

This is a uniquely Hindu & Buddhist practice. It’s primarily observed in Nepal & parts of adjacent India, which centers on the worship of a prepubescent girl as a living goddess & a manifestation of the divine feminine energy.

Shakti, the Indian religious worship monotheistic god’s multi-morphic avatar manifestation of genderless formless god into human forms including worshipping women as goddess in various forms such as worship of daughters as Kumari, wife as Lakshmi, women as skilled Saraswati & empowered Durga (who as Kali exterminates evil).

A key concept in Hinduism’s Shaktism tradition which venerates the feminine aspect of the genderless formless Absolute God Brahma. A Kumari is considered to be the living embodiment of the goddess Taleju Bhawani (a form of devi Durga), the venerable powerful manifestation of divine woman power, ingraining Hindus & Buddhists to treat their females, moms, sisters, wife, & daughters with respect as goddesses.

A Kumari is a prepubescent girl chosen from the Shakya clan of the Napali Newari Buddhist community. It’s believed that the girl is possessed by the goddess Taleju or Durga.

When her 1st period starts, it’s thought that the deity leaves her body. Serious illness or a major loss of blood from an injury also causes loss of deity. The chosen female child is typically worshipped from a prepubescent age, with her tenure as the divine vessel concluding with her 1st period, or a significant loss of blood (like from an injury). This signifies the departure of the goddess’s spirit.

The veneration of the young girl reflects the Hindu reverence for women as embodiments of the goddess. This girl is often chosen from the Newar Buddhist Shakya community, in the Kathmandu Valley.

There are several Kumaris throughout Nepal. Some cities have several, but the best known 1 is the Royal Kumari of Kathmandu. This particular Kumari lives in the Kumari Ghar, a palace in the center of the city.

The selection process for the Royal Kumari is especially rigorous. As of 2025, the Royal Kumari of Kathmandu is Aryatara Shakya, aged 2. She was selected in September 2025. Unika Bajracharya, was selected in April 2014 as the Kumari of Patan, is the 2nd most important living goddess.

The Kumari tradition is a particularly prevalent practice in the Kathmandu Valley. It is followed in the cities of Kathmandu, Lalitpur (a.k.a. Patan), Bhaktapur (a.k.a. Bhadgaun), Sankhu, & Bungamati.

This tradition is primarily rooted in the Malla Dynasty (12th-18th centuries), which ruled the Kathmandu Valley. The most prominent legend involves King Jaya Prakash Malla, the last Malla king of Kathmandu.

It’s said that the goddess Taleju would visit the king in his chamber to play a game of dice (tripasa). One night, the king looked at the goddess with lustful intent. Enraged, she disappeared, saying she wouldn’t ever return in her divine form. After the king begged for forgiveness, she agreed to return. But only by manifesting in a young, “pure” girl from the Shakya clan.

Historically, the Kumari was the source of a king’s right to rule. During the annual Indra Jatra festival, the king of Nepal would kneel before the Kumuri to get a tika (a forehead mark of blessing). Without this blessing, the king’s authority was considered spiritual void.

Even after the Shah dynasty overthrew the Mallas in 1768. Even after Nepal abolished its monarchy in 2008, the tradition persists, with the President of Nepal now receiving the blessing.

The word “Kumari” is derived from Sanskrit meaning “princess.” The festival is celebrated during Kumari Jatra, which follows the Indra Jatra religious ceremony. The procession is similar to Indra or Sakra, taking Indrani to his celestial home as his bride. The Kumari is also reversed & worshipped by some of Nepal’s Hindus.

The Kumari tradition is a rare bridge between Vajrayana Buddhism & Hinduism. The Kumari always chose the Newar community (the indigenous people of the Kathmandu Valley), specifically from the Shakya or Bajracharya class. Both of which are high-caste Buddhist lineages.

The worship of the goddess in a young girl represents the worship of divine consciousness spread over all creation. As the supreme goddess is thought to have manifested this entire cosmos out of her womb, she exists equally in animate as well as inanimate objects.

While worship of an idol represents the worship & recognition of supreme through inanimate materials, worship of a human represents veneration & recognition of the same supreme in conscious beings.

In the Shakta text Devi Mahatmyam, or Chandi, the goddess is said to have declared that she resides in all female living beings in this universe. The ritual of Kumari is based on this verse. But for the purpose of worshipping a goddess, a young girl is chosen over a mature woman because of her inherent purity & chastity.

The selection of a “Royal Kumari” (the most senior of the several Kumaris in the valley) is an exhaustive process led by high priests. The candidate must be between 3 & 5 years old & process the Battis Lakshan, or 32 physical perfections, which include:

• A neck like a conch shell
• Eyelashes like a cow
• Thighs like a deer
• A voice as clear as duck’s
• A body like a banyan tree
• Unblemished skin & no history of serious illness

During the festival of Dashain, the potential goddess must pass a “test of fearlessness.” She’s placed in a darkened room filled with the severed heads of 108 sacrificed buffaloes & goats. While men in masks dance & make terrifying noises. If the child stays calm & serene, it’s believed the spirit of Taleju has truly inhabited her.

Once chosen, the girl’s life changes immediately. She first moves into the Kumari Ghar. She must wear red, her hair is tied into a top knot, & a “fire eye” (agni chakchuu) is painted on her forehead. Her feet must never touch the “impure” ground. She’s carried on a palanquin or on the arms of her caretakers. While she grants darshan (divine glimpse) to followers, she has to stay expressionless. It’s believed that if she cries, laughs, or trembles, it portends disaster, illness, or death, for the person seeking the blessing.

Hindu scriptures, like the Jnanarnava Rudrayamala tantra, assigns names to a Kumari depending on her age:

• 1 year old: Sandhya, consort of Surya, the Sun god
• 2 years old: Saraswati, 1/3 part of the Tridevi
• 3 years old: Tridhamurti
• 4 years old: Kalika, a.k.a. Kali, consort of Shiva
• 5 years old: Subhaga
• 6 years old: Parvati/Uma, 1/3 part of the Tridevi
• 7 years old: Malini
• 8 years old: Kubjika
• 9 years old: Kaalasandarbha
• 10 years old: Aparajita
• 11 years old: Rudrani, consort of Rudra
• 12 years old: Bhairavi, 1 of the 10 avatars of the mother goddess
• 13 years old: Mahalakshmi, 1/3 part of the Tridevi
• 14 years old: Pithanayika
• 15 years old: Kshetragya
• 16 years old: Ambika, form of the supreme goddess of Hinduism

In Nepal, Kumaris are only worshipped for a day. The above names are only assigned while the ritual lasts, often a few hours. Usually one can’t be a Kumari after 16 years old because of their 1st period(s). In Bungamati, the Kumari reigns until her 1st baby teeth/tooth falls out.

Even today, a mom’s dream of a red serpent is believed to be an omen of her daughter’s future position as the Royal Kumari. The power of the Kumari is perceived to be strong that even a glimpse of her is thought to bring good fortune.

Crowds of people wait below the Kumari’s window in the Kumari Chowk, or courtyard, of her palace, hoping that she’ll pass by & glace down at them.

Some petitioners visit the Kumari in her chambers, where she sits on a gilded lion throne. Many visiting her are people suffering from blood or menstrual disorders since the Kumari is believed to have special power over such illnesses.

Petitioners usually bring gifts & food offerings to the Kumari, who gets them in silence. Upon arrival, the Kumari offers the petitioners her feet to touch, or kiss, as an act of devotion. During these audiences, the Kumari is watched closely.

Her actions interpreted as a prediction of the petitioners’ lives, such as:

• Crying or loud laughter: Serious illness or death
• Weeping or rubbing eyes: Impending death
• Trembling: Imprisonment
• Hand clapping: Reason to fear the king
• Picking at food offering: Financial losses

If the Kumari stays quiet & impassive throughout the audience, her followers leave elated.

Traditionally, the Kumari received no formal, mainstream education. This is because she’s widely considered to be omniscient. Modernization has made it necessary for her to have an education because she re-enters mortal life.

Kumaris are now allowed to attend public school & have a life inside the classroom that’s no different from that of other students. Many kumaris, like the Kumari of Bhaktapur, attend school. Others, like the main Kumari in Kathmandu, get their education through private tutors.

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