Sakti; nor are we now thinking of the Siva of Monier Williams or Max Miiller. We are in Malabar, where the Hinduism of the Vēdas is in almost hopeless confusion, and mingled with animism and nearly every other kind of primitive religious idea. It is not therefore at all an easy task to represent in words anything like a rational conception of what the religion of the Tiyan really is. The poor and ignorant follow, in a blind ignorant way, Hinduism as they know it and feel it. Their Hinduism is very largely imbued with the lower cult, which, with a tinge of Hinduism, varied in extent here and there, is really the religion of the people at large all over Southern India. The Tiyans have a large share of it. To the actions of evil and other spirits are attributable most, if not all of the ills and joys of life. The higher Hinduism is far above them. Nevertheless, we find among them the worship of the obscure and mysterious Sakti, which, unfortunately, is practiced in secret. Nobody seems to be in the least proud of having anything to do with it. In fact, they are rather ashamed to say anything about it. Those who, so to speak, go in for it are obliged to undergo preliminary purificatory ceremonies, before the great mystery can be communicated to them. The mantram, which is whispered by the guru (religious preceptor) in the ear of the devotee is said to be "Brahma aham, Vishnu aham, Bhairavu aham " (I am Brahma, I am Vishnu, I am Bhairavan). It is believed that each individual is a spark of the divinity. Having in him the potentiality of the Supreme Being, he can develop, and attain godhood. There is no distinction of caste in Sakti worship. The devotees may belong to the highest or to the lowest castes, though I doubt very much whether the Nambūtiri Brāhmans indulge in it.
