Aang

Avatar Aang (Chinese: 安昂; pinyin: Ān Áng) is the title character and protagonist of Nickelodeon's animated television series Avatar: The Last Airbender (created by Michael Dante DiMartino and Bryan Konietzko), voiced by Zach Tyler Eisen. Aang is the last surviving Airbender, a monk of the Air Nomads' Southern Air Temple.

He is an incarnation of the "Avatar", the spirit of light and peace manifested in human form. As the Avatar, Aang controls all four elements (water, earth, fire, and air) and is tasked with bringing balance and keeping the Four Nations at peace. At biologically 112 years old (physically 12), Aang is the series' reluctant hero, spending a century in suspended animation in an iceberg before being discovered and joining new friends Katara and Sokka on a quest to master the elements and save their world from the imperialist Fire Nation.

Aang's character has appeared in other media, such as trading cards, video games, T-shirts, and web comics. Aang has also been portrayed by Noah Ringer in the live-action film The Last Airbender (2010) and voiced by D.B. Sweeney in the sequel series The Legend of Korra. Gordon Cormier will portray Aang in the upcoming Netflix live-action adaptation of the same name.

## Appearances

### Avatar: The Last Airbender

Upon death, Avatar Roku was reincarnated and Aang was born, and later raised by Monk Gyatso, a senior monk at the Southern Air Temple and friend of the late Avatar Roku. Even prior to learning he was the Avatar, Aang distinguished himself by becoming one of the youngest Airbending Masters in history by inventing a new technique. As a result of Fire Lord Sozin's increasingly hostile attitude towards the other nations, the senior monks decided to reveal Aang's nature as the Avatar four years before the traditional age (Avatars are usually told of their status once they turn 16) and relocate him to one of the other Air Temples. Learning that he was to be taken from Gyatso caused Aang to flee the monastery on his flying bison, Appa, before being caught by a storm; the life-or-death conditions triggered the Avatar State, encasing the young Avatar and his bison in an air-pocket among icebergs, where he remained suspended for a century. Although Monk Gyatso had snuck into Aang's bedroom late at night to tell Aang that he won't be relocated to the Eastern Air Temple, it had already been too late.

#### Book One: Water

After one hundred years of suspended animation in an iceberg, twelve-year-old Aang was freed when found by Katara and Sokka, yet unaware of the events that occurred during his rest. His reawakening catches the attention of Prince Zuko, the banished son of current Fire Lord Ozai, and Aang is forced to leave, with Katara and Sokka accompanying him after they learn that he is the Avatar. Aang and his new friends visit the Southern Air Temple, where they meet a winged lemur whom Aang later names Momo. It is there that Aang learns that the Fire Nation wiped out his people, including Gyatso which causes Aang to summon his avatar spirit and the other 3 nations find out the avatar is back. After a series of misadventures, Aang meets his previous incarnation, Roku, who informs him that he must master all four bending arts and end the war before the coming of Sozin's Comet at the end of summer. Upon arriving to the Northern Water Tribe, after a few conflicts, Aang became an apprentice of Waterbending Master Pakku alongside Katara. After helping the Water Tribe drive off a Fire Nation invasion headed by Admiral Zhao, with Katara as his teacher, Aang and his group journey to the Earth Kingdom to find an Earthbending teacher. Ozai, angered that Iroh betrayed the Fire Nation, sends his daughter, Princess Azula, to hunt down Zuko and Iroh.

#### Book Two: Earth

In the second season, Aang learns Earthbending from Toph Beifong after he has a vision of the blind Earthbender in a swamp telling him to find her. On their journey, they are chased by Fire Princess Azula and her friends Mai and Ty Lee. The group learns about the Day of Black Sun in a secret underground library, and they attempt to reveal the information to the Earth King at Ba Sing Se. However, their flying bison, Appa, is captured by Sandbenders. Aang grows upset and angry and confronts the Sandbenders, learning that Appa has been sold. After stopping a Fire Nation drill threatening the safety of Ba Sing Se, they look for Appa only to find themselves dealing with the Dai Li before exposing their leader's deception. The group reunites with Jet helping them find Appa at Dai Li headquarters. They expose the Hundred Year War to the Earth King, who promises to help them invade the Fire Nation. Soon after, Aang meets a guru who attempts to teach Aang to open his seven chakras in order to control the defensive 'Avatar State'; but when Aang perceives Katara in danger, he leaves before the seventh chakra is opened, and thus loses his progress until the seventh is opened. Though Aang manages to unlock the Seventh Chakra, he is fatally electrocuted by Azula. He is later brought back to life by Katara, using the spirit water given to her by the Northern Water Tribe at the start of the second season.

#### Book Three: Fire

In the beginning of third and final season, after he woke after being knocked out by Azula, Aang grew some hair. After that, Aang is unable to use the Avatar State for quite a while. Although reluctant with the plan at first, Aang accepts to have everyone think he had died and his remaining allies attack the Fire Nation's capital, but are thwarted by Azula. However, Zuko has a change of heart, rebels against his father, and offers to teach Aang Firebending. Aang and Zuko also improve their Firebending powers with the help of their world's last two dragons. (In this part of the show, he is 13) During the finale, finding himself on a strange island, Aang is reluctant to actually kill Fire Lord Ozai, despite his four previous past lives (Roku, Kyoshi, Kuruk, and Yangchen) convincing him it is the only way. But upon learning that he was actually on the back of a Lion Turtle, one of four that made the first benders by manipulating humans' chi, Aang receives the Lion Turtle's Energybending. During the final battle, Aang's scar is pressed against a jutting rock, opening his chakras and allowing him to enter the Avatar State. Aang wins the battle, but before he delivers the final blow, he stops himself. Instead, Aang removes Ozai's firebending ability, rendering him harmless and ending the Hundred Year War. Later, in the Fire Nation capital, Aang is seen beside Zuko, the new Fire Lord. The series ends with Aang and his friends relaxing at Iroh's tea shop at Ba Sing Se, where Aang and Katara share a kiss.

#### Graphic Novel Trilogies

After beginning the Harmony Restoration Movement, an event that was meant to remove Fire Nation remnants from the Earth Kingdom, Aang agrees to end Zuko's life should he go down a path similar to his father, after the latter requests it, being stopped by Katara from entering the Avatar State as he began a later encounter with Zuko and then tries to mediate protestors and the Yu Dao resistance, afterward assembling members of a fan club and forming the "Air Acolytes", a group that he intends to teach the ways of the Air Nomads. Aang then participated in a search for Zuko's mother Ursa, successfully finding her and entering the Spirit World to assist in locating the Mother of Faces, convincing her to grant Rafa a new face. After a period of entertainment, Aang is contacted by his former life Yangchen, who tried contacting him about Old Iron's return. Aang also has a fight with the Rough Rhinos when they try to oust him from the Eastern Fire Refinery. Aang then aids in preventing Azula, disguised as the Kemurikage, from stealing any more children. He later returns to the South Pole and reunites with Katara and Sokka during the festival of the rebuilt and newly expanded Southern Water Tribe, with assistance from dozens of waterbenders and healers from the Northern Water Tribe.

### The Legend of Korra

Being frozen in an iceberg for 100 years while in the Avatar State drained much of Aang's life energy. While he did not feel the effects for many years, after he entered middle age in his 50s, the strain of this exertion increasingly weighed upon his body. Ultimately, it resulted in Aang dying at the relatively young biological age of 66 (since he was in the ice for 100 years, in 153 AG). Aang was out lived by his wife, Katara, and his three children, but he did not live to see his grandchildren, all of whom would become powerful airbenders. As his death drew near, Aang tasked the Order of the White Lotus with finding and guiding the new Avatar after him. When Aang died, the Avatar spirit reincarnated into Korra of the Southern Water Tribe. Aang intended for the Order to simply guide and guard Korra, but several mishaps in the aftermath of Aang's death (including a kidnapping attempt by the anarchist Zaheer) and the still-fragile state of relations between the now-Five Nations resulted in Katara and Tenzin sequestering Korra in a compound at the South Pole, bringing teachers to her instead of allowing her to seek out her own.

#### Book One: Air

In the sequel series' first season, Avatar Aang's spirit occasionally serves as the spiritual advisor to seventeen-year-old Korra (much like the previous Avatar incarnation, Roku, did for Aang). Korra struggles with the spiritual aspects of bending and being the avatar, so initially Aang is only able to give Korra glimpses of his memory concerning Yakone in relation to her confrontations with his two sons, Amon and Tarrlok, the products of Yakone's Bloodbending vendetta on the Avatar. It is only after she loses her ability to bend that Korra allows herself to listen to her past lives, at which point Aang is able to manifest more directly to her and helps to restore her powers by triggering the Avatar State and teaching her to Energybend.

#### Book Two: Spirits

The sequel series' second season reveals that Avatar Aang apparently treated Tenzin as his favorite child, due to his son's Airbender status; Kya and Bumi mentioned to Tenzin that Aang always took Tenzin on vacations with him, but never them. Aang's Air Acolytes also were unaware that Aang had two other children besides Tenzin. Tenzin himself insists that Aang loved all his children equally, but that Aang took more precedence in raising him since Tenzin would have to take care of future generations of airbenders. Aang himself later appears, along with Roku, Kyoshi and Kuruk, before Korra in a vision and encourages her to learn the origins of Wan (the first Avatar) and Raava. Aang, or possibly a vision of him, later appears in the Spirit World, encouraging Tenzin to move past the enormous legacy of being Aang's son and find his own path. Korra's connection to Aang and the other preceding Avatars is severed when Vaatu extracts and subsequently kills Raava, the divine Avatar Spirit entity within her. Even though Raava is reborn and fused again with Korra, she discovers, to her dismay, that her spiritual connection to Aang and all past Avatars is presumably gone forever.

#### Book Three: Change

When Zaheer gave an ultimatum: Surrender to him or lose the new airbenders, Korra meditated into the spirit realm, she expressed her wish to call upon Aang's spirit and ask his advice in saving the new Air Nomads. Iroh's spirit assured her that, even though Aang was no longer able to guide her, she could ask one of Aang's closest friends: Lord Zuko.

### Appearances in other media

#### Games

Aang's character appeared in the Avatar: The Last Airbender Trading Card Game on a multitude of cards. He appeared in the Avatar: The Last Airbender video game as one of the four playable characters. Two sequels were made: Avatar: The Last Airbender – The Burning Earth, followed by Avatar: The Last Airbender – Into the Inferno. Aang appears as a playable racer in Nickelodeon Kart Racers 2: Grand Prix.

Aang also appeared in Escape from the Spirit World, an online video game found on Nickelodeon's official website. The game includes certain plot changes that are not shown in the show. The show's directors, Michael DiMartino and Bryan Konietzko, claim the events are canon. Aang is also a playable character in the Nickelodeon game Super Brawl Universe. There is also a location in the game set in the Air Temple.

He also appeared as a playable character in Nickelodeon All-Star Brawl. Aang appears as a crossover skin in Brawlhalla for the character Wu Shang.

#### Films

Tokyopop has published a films comic (sometimes referred to as cine-manga), in which Aang, being the main character of the show, appears repeatedly.

In 2010, director M. Night Shyamalan cast 12-year-old Tae Kwon Do practitioner Noah Ringer as Aang in the film adaptation of the series, The Last Airbender. His name in the film is pronounced [ɑŋ] instead of [eəŋ]. The casting of a presumed white actor in the role of Aang (as well as a primarily Caucasian cast) in the Asian-influenced Avatar universe triggered negative reactions from some fans, marked by accusations of racism, a letter-writing campaign, and a protest outside of a Philadelphia casting call for movie extras. The casting decisions were also negatively received by several critics, who stated that the original casting call expressed a preference for Caucasian actors over others. Noah Ringer later identified himself to Entertainment Weekly as an American Indian.

## Creation and conception

Aang's character was developed from a drawing by Bryan Konietzko, depicting a bald man with an arrowlike design on his head, which the artist developed into a picture of a child with a flying bison. Meanwhile, Michael Dante DiMartino was interested in a documentary about explorers trapped in the South Pole, which he later combined with Konietzko's drawing.

> "There's an air guy along with these water people trapped in a snowy wasteland...and maybe some fire people are pressing down on them..."

The plot they described corresponds with the first and second episodes of Avatar: The Last Airbender, where the "water people" (Katara and Sokka) rescue the "air guy" (Aang) while "trapped in a snowy wasteland" (the Southern Water Tribe) with "some fire people [that] are pressing down on them" (Fire Nation Troops and Zuko). The creators of the show intended Aang to be trapped in an iceberg for one hundred years, later to wake inside a futuristic world, wherein he would have a robot named Momo and a dozen bisons. The creators lost interest in this theme, and changed it to one hundred years of suspended animation. The robotic Momo became a flying lemur, and the herd of bison was reduced to one.

In the episode "Tales of Ba Sing Se", Aang's name was written as 安昂 (ān áng) in Chinese.

### Personality and characteristics

Michael Dante DiMartino, the show's co-creator, said:

> "We wanted Aang to solve problems and defeat enemies with his wits as well as his powerful abilities".

According to the show's creators, "Buddhism and Taoism have been huge inspirations behind the idea for Avatar." As shown in "The King of Omashu" and "The Headband", a notable aspect of Aang's character is his vegetarian diet, which is consistent with Buddhism, Hinduism, and Taoism. In the Brahmajala Sutra, a Buddhist code of ethics, vegetarianism is encouraged. Furthermore, the writers gave Aang a consistent reluctance to fight and an aversion to killing. In "The Spirit World (Winter Solstice, Part 1)", Aang encounters an angry spirit destroying a village and kidnapping villagers; but instead of fighting the spirit, Aang negotiates. He is also depicted showing ethical reluctance in killing the Phoenix King, and eventually strips Ozai of his bending instead of murdering him.

### Bending the elements

As the Avatar, Aang is capable of bending all four elements (air, water, earth and fire). The series' creators consulted a professional martial artist in the design of the show's fighting style; each of these styles' philosophies and set movements corresponds to a specific "bending arts".

The creators made bending a natural extension of consistent limitations and rules of the world. Everything in Avatar's world, whether it be clothing, culture or infrastructure, is influenced by bending. The City of Omashu uses a complex system of gravity and earthbending to transport supplies. The Water Tribes were a naval superpower: their buildings are made of ice and used waterbending as mechanisms for their walls and gates. Airbenders built temples atop high mountains and cliffs that could only be easily reached by Airbending and they have a hermetic ideology to reflect this isolation. The Fire Nation were the first to industrialize due to their ability to generate power and master metallurgy with their bending of fire and lightning.

At the start of the series, Aang is initially only proficient in air, having been able to bend it with ease since he was a young child. Through the teaching of Katara and Zuko, he gradually learns waterbending and firebending; but struggles with Toph's teachings of earthbending due to its rigid nature conflicting with his desire for freedom. Aang utilizes all elements equally, but heavily favors airbending for crowd control and non-lethal purposes, in accordance with his pacifism principles.

- Airbending: The bending art Aang primarily uses in the entire franchise, is a Southern Temple Style based on an "internal" Chinese martial art called Baguazhang. Aang is the only person in living memory to have mastered this form of airbending, and would later pass down this knowledge to his son, Tenzin, who with the aid of Korra, would prove instrumental in the reconstruction and preservation of Air Nomad oral and intangible cultural heritage. Due to the genocide of his people, all other "styles of airbending arts" have been forever lost to history. This fighting style focuses on circular movements, and does not have many finishing moves; traits meant to represent the unpredictability of air and the peaceful character of Airbenders. Airbending represents the element of freedom, and is categorized as the most elusive of the "four bending arts". Airbending utilizes negative jing, which involves retreating and dodging attacks. Airbending involves "smooth coiling and uncoiling actions"; dynamic footwork, throws, and open-handed techniques; and swift, evasive maneuvers designed to evoke the "intangibility and explosive power of wind". These techniques are intended to increase the difficulty for opponents to attack directly or land a lethal blow—allowing airbenders to defend themselves while also protecting their attacker from injury—a pacifist-philosophy that is prevalent among the Air Nomad people. Airbending lacks "finishing moves" or effective methods for permanently disabling foes, a weakness frequently exploited by opponents.
- Waterbending: Waterbending is the bending art Katara, later Pakku, teaches Aang in the series, which is based on Chinese martial arts techniques of "internal style" T'ai chi ch'uan and Jeet Kune Do. When Aang traveled north, he learned Northern Tribe Yin-style. During The Legend of Korra, Katara is the only Master of "Southern Tribe Yang-style", forced to reconstruct the style from surviving manuscripts; all other masters were killed, their collective knowledge confiscated or destroyed by the Fire Nation. Waterbending represents the element of change—a shapeshifter constantly changing forms—and is categorized as the most adaptive or pliable of the "four bending arts". Waterbending emphasizes "softness and breathing" over "hard aggression"; fluid and graceful, acting in concert with the environment; creating opportunities where none exist; this "flow of energy" allows their defensive maneuvers to translate into focus on control and counter-offenses, turning their opponents' momentum against them. Despite these advantages, Waterbending is almost entirely dependent on inertia; it is essential for practitioners to not be rigid, but to be fluid and able to adapt to any situation.
- Earthbending: Earthbending is the martial art Toph teaches Aang in the series, which is based on Chinese martial arts techniques of Hóng Quán and Chu Gar Nán Pài Tángláng. Earthbending represents the element of substance. Toph's earthbending style is Chu Gar Praying Mantis, as opposed to the more common Hung Gar, taught to her by the original earthbenders, badgermoles. Earthbending is categorized as the most diverse and enduring of the "four bending arts". Earthbending is the geokinetic ability to manipulate earth, rock, sand, lava, and metals in all their various forms. Earthbending utilizes neutral jing, which involves waiting and listening for the right moment to act decisively. Earthbending involves enduring attacks until the right opportunity to counterattack reveals itself, emphasizes "heavily rooted stances and strong blows that evoke the mass and power of earth", and demands precise stepping footwork to maintain constant contact with the ground. Earthbending parallels Five Animals movements (such as the tiger's hard blows and the crane's affinity to landing gracefully). Earthbending is at its strongest when the feet or hand are in direct contact with the ground, enabling earthbenders to transfer their kinetic energies into their bending for fast and powerful moves. This reliance on direct contact with the earth is a literal Achilles' heel; separating earthbenders from any contact with the earth renders them ineffective.
- Firebending: Firebending is the martial art Zuko teaches Aang in the series, which is based on Chinese martial arts techniques of Changquan, Shaolinquan, Lóng Xíng Mó Qiáo and Xing Yi Quan. Firebending represents the element of power—desire and will paired with energy to achieve it, a philosophy reflected in firebending's unique capability for its users to generate their central element, rather than manipulating already present sources. Firebenders use breath control to manipulate chi in their own bodies and convert the energy from breathing into fire once it exits the body. A century of warfare have corrupted the Fire Nation's rich culture, and with it, their firebending-styles "regressed" into militarized format based on hatred and raw aggression; Zuko and Aang sought to learn firebending in its purest and most harmonious form, and rediscovered Dancing Dragon Style from the last surviving dragons. Dragon Style is the bending art first practiced by the Sun Warriors, the earliest incarnation of the modern Fire Nation; for the Sun Warriors, fire is life, energy, and creativity, rather than destruction and hate. Firebending is categorized as the most determined and powerful of the "four bending arts". All Firebending styles emphasize initiative and speed, overwhelming their opponents with powerful jabs and kicks that hurl fire before building to an explosive finishing move, mirroring the vitality and explosive power of fire. This is often seen in the "Agni Kai" or fire-duels that Zuko competes in. A master firebender will confidently control fire, rather than allowing their energy to become unfocused rage. A select few high-level firebenders can access highly destructive and lethal skills, such as lightning-bending and combustion-bending. Firebending's offensive power comes with a trade-off: a lack of blocks or evasive maneuvers, particularly when facing other elements.
- Energybending: Aang learned about energybending from the last living lion turtle, as he did not wish to kill Ozai, and was given the ability to do so. He is able to use energybending to connect with his inner spirit and gain cosmic energy from the universe. In The Legend of Korra, Aang gave Avatar Korra, the current Avatar, the ability to energybend, which was used to restore people's bending abilities after Amon removed them using bloodbending.

### The Avatar State

As the Avatar, Aang serves as a bridge between "Material World" and the "Spirit World", the plane of existence where the universe's disembodied spirits dwell. His spirituality training progressed swiftly, granting visions and access to the various memories from his past lives.

As his predecessors, his most powerful ability is the Avatar State, in which he receives a massive boost in raw power from the cosmic energy, enabling him to easily overcome any opponent that tries to fight him head on. In addition, this state allows him to access bending techniques he would not have learned during his own lifetime but throughout those of his past lives. If he is killed in the Avatar State, then this would cause the Avatar to cease being reincarnated and end the Avatar Cycle.

## Critical reception

Aang was received exceptionally by critics and fans. Kendall Lyons stated, "Aang seems to be the lighthearted kid that you can easily familiarize yourself with", and that he "seems to bring comfort in the most dangerous or hostile situations." There are many similar descriptions about Aang as a childlike character who is "reckless and excitable". Reviews point out that "as the Avatar, Aang seems unstoppable, but as Aang, he is just another Airbender"; the review states later that the show continues to focus on a more realistic character instead of a perfect one by revealing many character flaws.

In 2016, Screen Rant ranked Aang \#15 on its "30 Best Animated TV Characters Of All Time" list.

At the 2020 Tokyo Summer Olympics, Dutch windsurfer Kiran Badloe won the gold medal in Men's RS: X while having a blue arrow haircut inspired by Aang's design.

## Family tree

Fictional character from Avatar: The Last Airbender

Child characters in animated television series

Fictional Lóng Xíng Mó Qiáo practitioners

Fictional characters with air or wind abilities

Fictional characters with anti-magic or power negation abilities

Fictional characters with earth or stone abilities

Fictional characters with fire or heat abilities

Fictional characters with ice or cold abilities

Fictional characters with water abilities

Fictional cryonically preserved characters

Fictional vegan and vegetarian characters

Television characters introduced in 2005


Shaktism

Shaktism (Sanskrit: शाक्त, , lit. 'doctrine of energy, power, the eternal goddess') is one of several major Hindu denominations, wherein the metaphysical reality is considered metaphorically a woman and Shakti (Mahadevi) is regarded as the supreme godhead. It includes many goddesses, all considered aspects of the same supreme goddess. Shaktism has different sub-traditions, ranging from those focused on most worshipped Durga, gracious Parvati to that of fierce Kali. According to a 2010 estimate by Johnson and Grim, Shaktism is the third largest Hindu sect, constituting about 30 million or 3.2% of Hindus.

The Sruti and Smriti texts of Hinduism are an important historical framework of the Shaktism tradition. In addition, it reveres the texts Devi Mahatmya, the Devi-Bhagavata Purana, Kalika Purana and Shakta Upanishads such as the Devi Upanishad. The Devi Mahatmya in particular, is considered in Shaktism to be as important as the Bhagavad Gita.

Shaktism is known for its various sub-traditions of tantra, as well as a galaxy of goddesses with respective systems. It consists of the Vidyapitha and Kulamārga. The pantheon of goddesses in Shaktism grew after the decline of Buddhism in India, wherein Hindu and Buddhist goddesses were combined to form the Mahavidya, a list of ten goddesses. The most common aspects of Devi found in Shaktism include Durga, Kali, Saraswati, Lakshmi, Parvati and Tripurasundari. The goddess-focused tradition is very popular in eastern India particularly West Bengal, Odisha, Bihar, Jharkhand, Tripura and Assam, which it celebrates festivals such as the Durga puja, which is popular in West Bengal and Odisha.

Shaktism also emphasizes that intense love of deity is more important than simple obedience, thus showing the influence of Vaishnava idea where passionate relationship between Radha and Krishna is also the ideal relationship. These older ideas still influence modern Shaktism. Similarly, Shaktism's ideas have also influenced Vaishnavism and Shaivism traditions. In Shaktism, the goddess is considered to be the consort or energy (shakti) of Shiva or Vishnu, and is revered in Hindu temples and at festivals. Unlike most major religions–Christianity, Islam, and Judaism do not acknowledge the feminine power of God. The concept of the Mother Goddess in the Western world identify as meek, ever-loving, patiently suffering female.

## Origins and history

The earliest archaeological evidence of what appears to be an Upper Paleolithic shrine for Shakti worship were discovered in the terminal upper paleolithic site of Baghor I (Baghor stone) in Sidhi district of Madhya Pradesh, India. The excavations, carried out under the guidance of noted archaeologists G. R. Sharma of Allahabad University and J. Desmond Clark of University of California and assisted by Jonathan Mark Kenoyer and J.N. Pal, dated the Baghor formation to between 9000 B.C and 8000 B.C. The origins of Shakti worship can also be traced to Indus Valley civilization.

Among the earliest evidence of reverence for the female aspect of God in Hinduism is this passage in chapter 10.125 of the Rig Veda, also called the Devi Suktam hymn:

> I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
>
> `    Thus Gods have established me in many places with many homes to enter and abide in.`
>
> Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
>
> `    They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.`
>
> I, verily, myself announce and utter the word that Gods and men alike shall welcome.
>
> `    I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.`
>
> I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
>
> `    I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.`
>
> On the world's summit I bring forth sky the Father: my home is in the waters, in the ocean as Mother.
>
> `    Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my body.`
>
> I created all worlds at my will, without any higher being, and permeate and dwell within them.
>
> `    The eternal and infinite consciousness is I, it is my greatness dwelling in everything.`

The Vedic literature reveres various goddesses, but far less frequently than Gods Indra, Agni and Soma. Yet, they are declared equivalent aspects of the neutral Brahman, of Prajapati and Purusha. The goddesses often mentioned in the Vedic layers of text include the Ushas (dawn), Vāc (speech, wisdom), Sarasvati (as river), Prithivi (earth), Nirriti (annihilator), Shraddha (faith, confidence). Goddesses such as Uma appear in the Upanishads as another aspect of divine and the knower of ultimate knowledge (Brahman), such as in section 3 and 4 of the ancient Kena Upanishad.

Hymns to goddesses are in the ancient Hindu epic Mahabharata, particularly in the Harivamsa section, which was a late addition (100 to 300 CE) to the work. The archaeological and textual evidence implies, states Thomas Coburn, that the goddess had become as prominent as God in Hindu tradition by about the third or fourth century. The literature on Shakti theology grew in ancient India, climaxing in one of the most important texts of Shaktism called the Devi Mahatmya. This text, states C. Mackenzie Brown – a professor of Religion, is both a culmination of centuries of Indian ideas about the divine woman, as well as a foundation for the literature and spirituality focussed on the female transcendence in centuries that followed. The Devi-Mahatmya is not the earliest literary fragment attesting to the existence of devotion to a goddess figure, states Thomas B. Coburn – a professor of Religious Studies, but "it is surely the earliest in which the object of worship is conceptualized as goddess, with a capital G".

Other important texts of Shaktism include the Shakta Upanishads, as well as Shakta-oriented Upa Puranic literature such as the Devi Purana and Kalika Purana, the Lalita Sahasranama (from the Brahmanda Purana). The Tripura Upanishad is historically the most complete introduction to Shakta Tantrism, distilling into its 16 verses almost every important topic in Shakta Tantra tradition. Along with the Tripura Upanishad, the Tripuratapini Upanishad has attracted scholarly bhasya (commentary) in the second half of 2nd-millennium, such as the work of Bhaskararaya, and Ramanand. These texts link the Shakti Tantra tradition as a Vedic attribute, however this link has been contested by scholars.

The 18th-century Shakta bhakti poems and songs were composed by two Bengal court poets, Bharatchandra Ray and Ramprasad Sen, and the Tamil collection Abhirami Anthadhi was composed by Abhirami Bhattar.

Shakta-universalist Sri Ramakrishna, one of the most influential figures of the Hindu reform movements, believed that all Hindu goddesses are manifestations of the same mother goddess.

## Theology

Shaktas conceive the goddess as the supreme, ultimate, eternal reality of all existence, or same as the Brahman concept of Hinduism. She is considered to be simultaneously the source of all creation, its embodiment and the energy that animates and governs it, and that into which everything will ultimately dissolve. Maha Devi said in Devi Upanishad, verse 2, "I am essentially Brahman". According to V. R. Ramachandra Dikshitar – a professor of Indian history, in Shaktism theology "Brahman is static Shakti and Shakti is dynamic Brahman."

Shaktism views the Devi as the source, essence and substance of everything in creation. Its texts such as the Devi-Bhagavata Purana states:

> I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi and Parvati. I am the Sun and I am the Stars, and I am also the Moon. I am all animals and birds, and I am the outcaste as well, and the thief. I am the low person of dreadful deeds, and the great person of excellent deeds. I am Female, I am Male in the form of Shiva.

Shaktism's focus on the Divine Female does not imply a rejection of the male. It rejects masculine-feminine, male-female, soul-body, transcendent-immanent dualism, considering nature as divine. Devi is considered to be the cosmos itself – she is the embodiment of energy, matter and soul, the motivating force behind all action and existence in the material universe. Yet in Shaktism, states C. MacKenzie Brown, the cultural concepts of masculine and the feminine as they exist among practitioners of Shaktism are aspects of the divine, transcendent reality. In Hindu iconography, the cosmic dynamic of male-female or masculine-feminine interdependence and equivalence, is expressed in the half-Shakti, half-Shiva deity known as Ardhanari.

The philosophical premise in many Shakta texts, states professor of Religious Studies June McDaniel, is syncretism of Samkhya and Advaita Vedanta schools of Hindu philosophy, called Shaktadavaitavada (literally, the path of nondualistic Shakti).

The Hindu monk Swami Vivekananda, remarked thus; about being an actual Shakti worshipper: "Do you know who is the real "Shakti-worshipper"? It is he who knows that God is the omnipresent force in the universe and sees in women the manifestation of that Force."

### Devi Gita

The seventh book of the Srimad Devi-Bhagavatam presents the theology of Shaktism. This book is called Devi Gita, or the "Song of the Goddess". The goddess explains she is the Brahman that created the world, asserting the Advaita premise that spiritual liberation occurs when one fully comprehends the identity of one's soul and the Brahman. This knowledge, asserts the goddess, comes from detaching self from the world and meditating on one's own soul.

The Devi Gita, like the Bhagavad Gita, is a condensed philosophical treatise. It presents the divine female as a powerful and compassionate creator, pervader and protector of the universe. She is presented in the opening chapter of the Devi Gita as the benign and beautiful world-mother, called Bhuvaneshvari (literally, ruler of the universe). Thereafter, the text presents its theological and philosophical teachings.

The Devi Gita describes the Devi (or goddess) as "universal, cosmic energy" resident within each individual. It thus weaves in the terminology of Samkhya school of Hindu philosophy. The text is suffused with Advaita Vedanta ideas, wherein nonduality is emphasized, all dualities are declared as incorrect, and interconnected oneness of all living being's soul with Brahman is held as the liberating knowledge. However, adds Tracy Pintchman – a professor of Religious Studies and Hinduism, Devi Gita incorporates Tantric ideas giving the Devi a form and motherly character rather than the gender-neutral concept of Adi Shankara's Advaita Vedanta.

### List of 8 Shakta Upanishads

### Tantra

Sub-traditions of Shaktism include "Tantra", which refers to techniques, practices and ritual grammar involving mantra, yantra, nyasa, mudra and certain elements of traditional kundalini yoga, typically practiced under the guidance of a qualified guru after due initiation (diksha) and oral instruction to supplement various written sources. There has been a historic debate between Shakta theologians on whether its tantric practices are Vedic or non-Vedic.

The roots of Shakta Tantrism are unclear, probably ancient and independent of the Vedic tradition of Hinduism. The interaction between Vedic and Tantric traditions trace back to at least the sixth century, and the surge in Tantra tradition developments during the late medieval period, states Geoffrey Samuel, were a means to confront and cope with Islamic invasions and political instability in and after the 14th century CE.

Notable Shakta tantras are Saradatilaka Tantra of Lakshmanadesika (11th century), Kali Tantra (c. 15th century), Yogini Tantra, Sarvanandanatha's Sarvolassa Tantra, Brahmananda Giri's Saktananda Tarangini with Tararahasya and Purnananda Giri's Syamarahasya with Sritattvacintamani (16th century), Krishananda Agamavagisa's Tantrasara and Raghunatna Tarkavagisa Bhattacarya Agamatattvavilasa (17th century), as well as works of Bhaskaracharya (18th century).

## Principal deities

Shaktas approach the Devi in many forms; however, they are all considered to be but diverse aspects of the one supreme goddess. The primary Devi form worshiped by a Shakta devotee is his or her ishta-devi, that is a personally selected Devi. The selection of this deity can depend on many factors such as family tradition, regional practice, guru lineage, and personal resonance.

Some forms of the goddess are widely known in the Hindu world. The common goddesses of Shaktism, popular in the Hindu thought at least by about mid 1st-millennium CE, include Parvati, Durga, Kali, Yogamaya, Lakshmi, Saraswati, Gayatri, Radha, and Sita. The rarer forms of Devi found among tantric Shakta are the Mahavidyas, particularly Tripura Sundari, Bhuvaneshvari, Tara, Bhairavi, Chhinnamasta, Dhumavati, Bagalamukhi, Matangi, and Kamala. Other major goddess groups include the Sapta-Matrika ("Seven Mothers"), "who are the energies of different major Gods, and described as assisting the great Shakta Devi in her fight with demons", and the 64 Yoginis. The eight forms of goddess Lakshmi are called the Ashtalakshmi and the nine forms of goddess Durga, the Navadurgas, are worshipped in Navaratri.

## Tantric traditions

### Vidyāpīṭha

The Vidyāpīṭha is subdivided into Vāmatantras, Yāmalatantras, and Śaktitantras.

### Kulamārga

The Kulamārga preserves some of the distinctive features of the Kāpālika tradition, from which it is derived. It is subdivided into four subcategories of texts based on the goddesses Kuleśvarī, Kubjikā, Kālī and Tripurasundarī respectively. The Trika texts are closely related to the Kuleśvarī texts and can be considered as part of the Kulamārga.

## Worship

Shaktism encompasses a nearly endless variety of beliefs and practices – from animism to philosophical speculation of the highest order – that seek to access the Shakti (Divine Energy or Power) that is believed to be the Devi's nature and form. Its two largest and most visible schools are the Srikula (family of Tripura Sundari), strongest in South India, and the Kalikula (family of Kali), which prevails in northern and eastern India.

### Srikula: family of Lalita Tripura Sundari

The Srikula (family of Sri ) tradition (sampradaya) focuses worship on Devi in the form of the goddess Lalita-Tripura Sundari. Rooted in first-millennium. Srikula became a force in South India no later than the seventh century, and is today the prevalent form of Shaktism practiced in South Indian regions such as Kerala, Tamil Nadu and Tamil areas of Sri Lanka.

The Srikula's best-known school is Srividya, "one of Shakta Tantrism's most influential and theologically sophisticated movements." Its central symbol, the Sri Chakra, is probably the most famous visual image in all of Hindu Tantric tradition. Its literature and practice is perhaps more systematic than that of any other Shakta sect.

Srividya largely views the goddess as "benign [saumya] and beautiful [saundarya]" (in contrast to Kalikula's focus on "terrifying [ugra] and horrifying [ghora]" Goddess forms such as Kali or Durga). In Srikula practice, moreover, every aspect of the goddess – whether malignant or gentle – is identified with Lalita.

Srikula adepts most often worship Lalita using the abstract Sri Chakra yantra, which is regarded as her subtle form. The Sri Chakra can be visually rendered either as a two-dimensional diagram (whether drawn temporarily as part of the worship ritual, or permanently engraved in metal) or in the three-dimensional, pyramidal form known as the Sri Meru. It is not uncommon to find a Sri Chakra or Sri Meru installed in South Indian temples, because – as modern practitioners assert – "there is no disputing that this is the highest form of Devi and that some of the practice can be done openly. But what you see in the temples is not the srichakra worship you see when it is done privately."

The Srividya paramparas can be further broadly subdivided into two streams, the Kaula (a vamamarga practice) and the Samaya (a dakshinamarga practice). The Kaula or Kaulachara, first appeared as a coherent ritual system in the 8th century in central India, and its most revered theorist is the 18th-century philosopher Bhaskararaya, widely considered "the best exponent of Shakta philosophy."

The Samaya or Samayacharya finds its roots in the work of the 16th-century commentator Lakshmidhara, and is "fiercely puritanical [in its] attempts to reform Tantric practice in ways that bring it in line with high-caste brahmanical norms." Many Samaya practitioners explicitly deny being either Shakta or Tantric, though scholars argues that their cult remains technically both. The Samaya-Kaula division marks "an old dispute within Hindu Tantrism," and one that is vigorously debated to this day.

### Kalikula: family of Kali

The Kalikula (Family of Kali) form of Shaktism is most dominant in northeastern India, and is most widely prevalent in West Bengal, Assam, Bihar and Odisha, as well as Nepal and Kerala. The goddesses Kubjika, Kulesvari, Chamunda, Chandi, Shamshan Kali (goddess of the cremation ground), Dakshina Kali, and Siddheshwari are worshipped in the region of Bengal to protect against disease and smallpox as well as ill omens. Kalikula lineages focus upon the Devi as the source of wisdom (vidya) and liberation (moksha). The tantric part generally stand "in opposition to the brahmanic tradition," which they view as "overly conservative and denying the experiential part of religion."

The main deities of the Kalikula tradition are Kali, Chandi, Bheema and Durga. Other goddesses that enjoy veneration are Tara and all the other Mahavidyas, Kaumari as well as regional goddesses such as Manasa, the snake goddesses, Ṣaṣṭī, the protectress of children, Śītalā, the smallpox goddess, and Umā (the Bengali name for Parvati) — all of them, again, considered aspects of the Divine Mother.

In Nepal devi is mainly worshipped as the goddess Bhavani. She is one of the important Hindu deities in Nepal. Two major centers of Shaktism in West Bengal are Kalighat where the skull of Kali is believed to be worshipped along with her 25 forms. The kali ghat temple is located in Calcutta and Tarapith in Birbhum district. In Calcutta, emphasis is on devotion (bhakti) to the goddess as Kali. Where the goddess(kali) is seen as the destroyer of evil.:

> She is "the loving mother who protects her children and whose fierceness guards them. She is outwardly frightening – with dark skin, pointed teeth, and a necklace of skulls – but inwardly beautiful. She can guarantee a good rebirth or great religious insight, and her worship is often communal – especially at festivals, such as Kali Puja and Durga Puja. Worship may involve contemplation of the devotee's union with or love of the goddess, visualization of her form, chanting [of her] mantras, prayer before her image or yantra, and giving [of] offerings."

At Tarapith, Devi's manifestation as Tara ("She Who Saves") or Ugratara ("Fierce Tara") is ascendant, as the goddess who gives liberation (kaivalyadayini). [...] The forms of sadhana performed here are more yogic and tantric than devotional, and they often involve sitting alone at the [cremation] ground, surrounded by ash and bone. There are shamanic elements associated with the Tarapith tradition, including "conquest of the Goddess, exorcism, trance, and control of spirits."

The philosophical and devotional underpinning of all such ritual, however, remains a pervasive vision of the Devi as supreme, absolute divinity. As expressed by the 19th-century saint Ramakrishna, one of the most influential figures in modern Bengali Shaktism:

> Kali is none other than Brahman. That which is called Brahman is really Kali. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves, or destroys, I call It Shakti or Kali. What you call Brahman I call Kali. Brahman and Kali are not different. They are like fire and its power to burn: if one thinks of fire one must think of its power to burn. If one recognizes Kali one must also recognize Brahman; again, if one recognizes Brahman one must recognize Kali. Brahman and Its Power are identical. It is Brahman whom I address as Shakti or Kali.

### Festivals

Shaktas celebrate most major Hindu festivals, as well as a huge variety of local, temple- or deity-specific observances. A few of the more important events are listed below:

#### Navaratri

The most important Shakta festival is Navaratri (lit., "Festival of Nine Nights"), also known as "Sharad Navaratri" because it falls during the Hindu month of Sharad (October/November). This is the festival that worships the Navadurgas, forms of Devi. This festival – often taken together with the following tenth day, known as Dusshera or Vijayadashami – celebrates the goddess Durga's victory over a series of powerful demons described in the Devi Mahatmya. In Bengal, the last four days of Navaratri are called Durga Puja, and mark one episode in particular: Durga's iconic slaying of Mahishasura (lit., the "Buffalo Demon"). Durga Puja also became the main religio-cultural celebration within the Bengal diaspora in the West (together with Kali and Sarasvati Pujas, if a community enough big and rich).

While Hindus of all denominations celebrate the autumn Navratri festival, Shaktas also celebrate two additional Navratris – one in the spring and one in the summer. The spring festival is known as Vasanta Navaratri or Chaitra Navatri, and celebrated in the Hindu month of Chaitra (March/April). Srividya lineages dedicate this festival to Devi's form as the goddess Tripura Sundari. The summer festival is called Ashada Navaratri, as it is held during the Hindu month of Ashadha (June/July). The Vaishno Devi temple in Jammu, with Vaishno Devi considered an aspect of Durga, celebrates Navaratri. Ashada Navaratri, on the other hand, is considered particularly auspicious for devotees of the boar-headed Goddess Varahi, one of the seven Matrikas named in the Devi Mahatmya.

#### Vasant Panchami

#### Diwali and others

Lakshmi Puja is a part of Durga Puja celebrations by Shaktas, where Laksmi symbolizes the goddess of abundance and autumn harvest. Lakshmi's biggest festival, however, is Diwali (or Deepavali; the "Festival of Lights"), a major Hindu holiday celebrated across India and in Nepal as Tihar. In North India, Diwali marks the beginning of the traditional New Year, and is held on the night of the new moon in the Hindu month of Kartik (usually October or November). Shaktas (and many non-Shaktas) celebrate it as another Lakshmi Puja, placing small oil lamps outside their homes and praying for the goddess's blessings. Diwali coincides with the celebration of Kali Puja, popular in Bengal, and some Shakta traditions focus their worship on Devi as Parvati rather than Lakshmi.

Jagaddhatri Puja is celebrated on the last four days of the Navaratis, following Kali Puja. It is very similar to Durga Puja in its details and observance, and is especially popular in Bengal and some other parts of Eastern India. Gauri Puja is performed on the fifth day after Ganesh Chaturthi, during Ganesha Puja in Western India, to celebrate the arrival of Gauri, Mother of Ganesha where she brings her son back home.

Major Shakta temple festivals are Meenakshi Kalyanam and Ambubachi Mela. The Meenakshi Kalyanam is a part of the Chithirai Thiruvizha festival in Madurai around April/May, one of the largest festivals in South India, celebrating the wedding of goddess Meenakshi (Parvati) and Shiva. The festival is one where both the Vaishnava and Shaiva communities join the celebrations, because Vishnu gives away his sister Parvati in marriage to Shiva. Ambubachi Mela or Ameti is a celebration of the menstruation of the goddess, by hundreds of thousands of devotees, in a festival held in June/July (during the monsoon season) at Kamakhya Temple, Guwahati, Assam. Here the Devi is worshiped in the form of a yoni-like stone, and the site is one of Shakta Pitha or pilgrimage sites in Shaktism.

### Animal sacrifice

Shaktism tradition practices animal sacrifice to revere goddesses such as Kali in many parts of India but particularly in the eastern and Himalayan states of India and Nepal. This is either an actual animal, or a vegetable or sweet dish substitute considered equivalent to the animal. In many cases, Shaktism devotees consider animal sacrifice distasteful, and practice alternate means of expressing devotion while respecting the views of others in their tradition.

In Nepal, West Bengal, Odisha and Assam, animal sacrifices are performed at Shakti temples, particularly to mark the legend of goddess Durga slaying the buffalo demon. This involves slaying of a goat or a male water buffalo. Animal sacrifice is also an essential component as part of the Kaula tantra school of Shaktism. This practice is rare among Hindus, outside this region.

In Bengal, the animal sacrifice ritual follows the guidelines as seen in texts such as Mahanirvana Tantra. This ritual includes selecting the animal, then a priest offers a prayer to the animal, then recites the Gayatri Mantra in its ear before killing it. The meat of the sacrificed animal is then cooked and eaten by the Shakta devotees.

In Nepal, animal sacrifice en masse occurs during the three-day-long Gadhimai festival. In 2009 it was speculated that more than 250,000 animals were sacrificed during this event.

In Odisha, during the Bali Jatra, Shaktism devotees sacrifice male goats to the goddess Samaleswari in her temple in Sambalpur, Orissa.

The Rajput of Rajasthan worship their weapons and horses on Navratri, and formerly offered a sacrifice of a goat to a goddess revered as Kuldevi – a practice that continues in some places. The ritual requires slaying of the animal with a single stroke. In the past this ritual was considered a rite of passage into manhood and readiness as a warrior. The ritual is directed by a priest. The Kuldevi among these Rajput communities is a warrior-pativrata guardian goddess, with local legends tracing reverence for her during Rajput-Muslim wars.

Animal Sacrifice of a buffalo or goat, particularly during smallpox epidemics, has been practiced in parts of South India. The sacrificed animal is dedicated to a goddess, and is probably related to the myth of goddess Kali in Andhra Pradesh, but in Karnataka, the typical goddess is Renuka. According to Alf Hiltebeitel – a professor of Religions, History and Human Sciences, these ritual animal sacrifices, with some differences, mirrors goddess - related ritual animal sacrifice found in Gilgamesh epic and in texts of Egyptian, Minoan and Greek sources.

In the 19th century through the early 20th century, Indian laborers were shipped by the British Empire into colonial mining and plantations operations in the Indian ocean and the Caribbean regions. These included significant number of Shakta devotees. While instances of Shakta animal sacrifice during Kali puja in the Caribbean islands were recorded between 1850s to 1920s, these were relatively uncommon when compared to other rituals such as temple prayers, community dancing and fire walking.

## Shaktism versus other Hindu traditions

Shaktism has at times been dismissed as a superstitious, black magic-infested practice that hardly qualifies as a true religion at all. A representative criticism of this sort issued from an Indian scholar in the 1920s:

> The Tantras are the Bible of Shaktism, identifying all Force with the female principle in nature and teaching an undue adoration of the wives of Shiva and Vishnu to the neglect of their male counterparts. It is certain that a vast number of the inhabitants of India are guided in their daily life by Tantrik [sic] teaching, and are in bondage to the gross superstitions inculcated in these writings. And indeed it can scarcely be doubted that Shaktism is Hinduism arrived at its worst and most corrupt stage of development.

The tantra practices are secretive, subject to speculations and criticism. Scholars variously attribute such criticism to ignorance, misunderstanding or sectarian bias on the part of some observers, as well as unscrupulous practices by some Shaktas. These are some of the reasons many Hindus question the relevance and historicity of Tantra to their tradition.

Beyond tantra, the Shakta sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaivism and Smartism as follows:

## Demography

There is no census data available on demographic history or trends for Shaktism or other traditions within Hinduism. Estimates vary on the relative number of adherents in Shaktism compared to other traditions of Hinduism. According to a 2010 estimate by Johnson and Grim, the Shaktism tradition is the smaller group with about 30 million or 3.2% of Hindus. Large shakta communities are particularly found in eastern states, such as West Bengal, Assam, Bihar, Odisha, Jharkhand and Tripura with substantial communities also existing in Punjab, Jammu, Himachal Pradesh, Uttarakhand, Gujarat and Central India. In West Bengal Shaktas belong to the upper castes as well as lowest castes and tribes, while the lower middle castes are Vaishnavas. In contrast, Galvin Flood states that Shaivism and Shaktism traditions are difficult to separate, as many Shaiva Hindus revere the goddess Shakti regularly. The denominations of Hinduism, states Julius Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy with individuals revering gods and goddesses henotheistically, with many Shaiva and Vaishnava adherents recognizing Sri (Lakshmi), Parvati, Saraswati and other aspects of the goddess Devi. Similarly, Shakta Hindus revere Shiva and goddesses such as Parvati (such as Durga, Radha, Sita and others) and Saraswati important in Shaiva and Vaishnava traditions.

## Temples and influence

Shakta temples are found all over South Asia. Many towns, villages and geographic landmarks are named for various forms of the Devi. Major pilgrimage sites of Shaktism are called "Shakti Peethas", literally "Seats of the Devi". These vary from four to fifty one.

Some Shakta temples are also found in Southeast Asia, the Americas, Europe, Australia and elsewhere. Examples in the United States include the Kali Mandir in Laguna Beach, California; and Sri Rajarajeswari Peetam, a Srividya temple in rural Rush, New York.

Some feminists and participants in New Age spirituality who are attracted to Goddess worship", suggest Shaktism is a "symbol of wholeness and healing, associated especially with repressed female power and sexuality."

### Buddhism

There has been a significant sharing of ideas, ritual grammar and concepts between Tantric Buddhism (Vajrayana tradition) found in Nepal and Tibet and the Tantric Shakta tradition of Hinduism. Both movements cherish female deities. According to Miranda Shaw, "the confluence of Buddhism and Shaktism is such that Tantric Buddhism could properly be called Shakta Buddhism".

The Buddhist Aurangabad Caves about 100 kilometers from the Ajanta Caves, dated to the 6th to 7th century CE, show Buddhist Matrikas (mother goddesses of Shaktism) next to the Buddha. Other goddesses in these caves include Durga. The goddess iconography in these Buddhist caves is close, but not identical to the Hindu Shakta tradition. The "seven Goddess mothers" are found in other Buddhist caves and literature, such as their discussion in the Buddhist text Manjusrimulakalpa and Vairocanabhisambodhi.

### Jainism

In Jainism, ideas similar to Shaktism tradition are found, such as the Vidyadevis and the Shasanadevis.

### Sikhism

The secondary scripture of Sikhs, Dasam Granth attributed to Guru Gobind Singh, includes numerous sections on Shakta goddesses, particularly Chandi – the fierce warrior form of the Hindu goddess. According to Nikky-Guninder Kaur Singh – a professor of Religious Studies, the stories about goddess Durga in the Dasam Granth are reworkings of ancient Shakti mythologies. A significant part of this Sikh scripture is based on the teachings in the Shakta text Devi Mahatmya found in the Markandeya Purana of Hinduism.

## See also

Goddess-centric sect of Hinduism


Jochen Rindt

Karl Jochen Rindt (; 18 April 1942 – 5 September 1970) was a German-born racing driver who competed with an Austrian license during his career, despite having German and not Austrian citizenship. In 1970, he was killed during practice for the Italian Grand Prix and became the only driver to be posthumously awarded the Formula One World Drivers' Championship.

Rindt started motor racing in 1961. Switching to single-seaters in 1963, he was successful in both Formula Junior and Formula Two. In 1964, Rindt made his debut in Formula One at the Austrian Grand Prix, before securing a full drive with Cooper for 1965. After mixed results with the team, he moved to Brabham for 1968 and then Lotus in 1969. It was at Lotus that Rindt found a competitive car, although he was often concerned about the safety of the notoriously unreliable Lotus vehicles. He won his first Formula One race at the 1969 United States Grand Prix. He had a very successful 1970 season, mainly racing the revolutionary Lotus 72, and won five of the first nine races. In practice for the Italian Grand Prix at Monza, he spun into the guardrails after a failure on his car's brake shaft. Rindt was killed owing to severe throat injuries caused by his seat belt; he was pronounced dead while on the way to hospital. As his closest competitor Jacky Ickx was unable to score sufficient points in the remaining races of the season, Rindt was awarded the World Championship posthumously. Rindt left behind his wife, Nina, and a daughter, Natasha.

Overall, he competed in 62 Grands Prix, winning six and achieving 13 podium finishes. He was also successful in sports car racing, winning the 1965 24 Hours of Le Mans paired with Masten Gregory in a Ferrari 250LM.

Rindt was a popular figure in Austria and his success resulted in increased interest in motorsport and Formula One in particular. He hosted a monthly television show titled Motorama and set up a successful exhibition of racing cars in Vienna. During his time in Formula One, he was involved alongside Jackie Stewart, in a campaign to improve safety in Formula One.

## Early life and family

Jochen Rindt was born on 18 April 1942 in Mainz, Germany, to an Austrian mother and German father. His mother had been a successful tennis player in her youth and, like her father, studied law. Rindt's parents owned a spice mill in Mainz, which he later inherited. They were killed in a bombing raid in Hamburg during the Second World War when he was 15 months old, after which he was raised by his grandparents in Graz, Austria. Although his grandfather chose to retain Rindt's German citizenship, for his entire career he drove under an Austrian racing licence. In an interview, he described his heritage as a "terrible mixture" and, when asked if he felt more Austrian or German, said that he felt "like a European". Rindt had one half-brother, Uwe, through his mother.

Rindt's childhood friends and his brother described him as a "laddish child" who often performed tricks to amuse others. While on a skiing holiday, he broke his femoral neck, leading to several surgeries that left one leg four centimetres (1.6 in) shorter than the other. As a result of this, Rindt limped slightly for the rest of his life. At the age of sixteen, he received a moped and started racing his friends on motocross tracks. His time in school was troubled and he was excluded from schools several times. He said:

> In the end I got thrown out and went to England to learn English. I learned to drive while I was in England but I was too young to get a licence. When I went back home I broke my leg skiing but I decided I was more than capable of driving myself – even though I had one leg in plaster. I actually drove without a licence for 18 months and then got caught the day before I was eligible to collect it.

His chances of obtaining a licence were put into further jeopardy because he had collected eight recorded misdemeanours with the police during his youth. In 1960, he received his first car, an old Volkswagen Beetle. His interest in motorsport greatly increased when he visited the 1961 German Grand Prix at the Nürburgring with school friends, including fellow future Formula One driver Helmut Marko.

## Racing career

### Beginnings

Rindt drove his first race at the Flugplatzrennen in 1961, in his grandmother's Simca Montlhéry. After missing the official application period, he only entered after a friendly high-ranking motorsport functionary from Graz intervened on his behalf. During the race, he was black flagged for his dangerous driving style and therefore disqualified; he did not immediately return to the pit lane as he was unaware of the regulations. Rindt entered several rallies with his Simca but did not achieve good results. It was only when he was provided with a race-prepared Alfa Romeo GT 1300 at cost price and with free servicing by a local dealer that he became more successful. In the Alfa Romeo, he achieved eight victories.

In 1963, Rindt switched to Formula Junior with the assistance of Kurt Bardi-Barry, a wealthy owner of a travel agency and one of Austria's leading drivers at the time; Barry gave him his one-year-old Cooper T67 and the two men formed a partnership, driving to races together. Rindt was fastest in practice for his first race in Vallelunga, a race won by Barry, and took victory in his second at Cesenatico. In the race, Rindt had taken advantage of an accident in the early stages. While most drivers slowed for the incoming ambulance, he raced ahead between the straw barriers and the parked medical vehicle to take the lead. At the time, he was notorious for his dangerous style, almost crashing into the spectators at a race in the streets of Budapest.

### Formula Two

Rindt was highly successful in Formula Two racing, amassing a total of 29 victories. He once again entered the series in partnership with Barry, driving Brabham cars. The engines provided by Cosworth were slower and inconsistent in performance; Rindt responded to his reduced pace by declaring: "Then I just brake two metres later." He entered his first F2 race in April 1964 at the Preis von Wien at Aspern, retiring from both heats. The international motor racing world first took notice of him on 18 May 1964, when Rindt won the London Trophy race at the Crystal Palace circuit in a Brabham BT10 ahead of Graham Hill.

Like many other drivers at the time, Rindt continued to race in Formula Two races alongside his duties in Formula One; his last F2 appearance was the Festspielpreis der Salzburg in August 1970. In 1967, he dominated Formula Two, winning nine races in his Brabham BT23. As an experienced Formula One driver, he was graded "A", meaning his results did not count towards the championship, and the title went to Jacky Ickx. Still, his performances led him to be called "king of Formula 2" by the racing press. He had a long-standing relationship with Roy Winkelmann, and drove with his team until it closed at the end of 1969.

### Sports cars

Along with single-seater racing, Rindt took up sports car racing in the mid-1960s. Rindt started at the 24 Hours of Le Mans a total of four times. At his debut in , sharing a Ferrari 250LM with David Piper, the car retired too early for Rindt even to take the wheel.

Rindt's best result came the following year at the 1965 24 Hours of Le Mans. Sharing the drive of a Ferrari 250LM with American Masten Gregory for the North American Racing Team, Rindt won the event. Neither driver was happy to race in a seemingly uncompetitive car. A 1998 article in Motor Sport stated that neither appeared to show much interest in the race, but instead it was "more a case of 'hope it breaks soon' so they could draw their money and split". At the start, the drivers had to run to their cars; Rindt entered with a forward roll that allowed him to get his foot on the throttle instantly and take an early lead. The pair experienced considerable trouble in the early part of the race; the car did not restart during Gregory's first pit stop. Later, the engine failed partially and Gregory brought the car into the pits on only six of twelve cylinders. At this point, Rindt had already changed back into his civilian clothes, expecting their race to be over. After thirty minutes of repairs, the car restarted and Rindt and Gregory agreed to drive the rest of the event "flat out", at full speed and with the accompanying risk. Rindt drove most of the night, advancing from 18th to third position by dawn. Gregory persuaded Rindt to let him drive the closing part of the race, suspecting that his young teammate might not drive moderately enough to nurse the car to the finish. Jacky Ickx later recalled that the two had driven "like maniacs". Even so, the car survived, handing the pair what Ickx called an "unexpected victory".

Later that year, Rindt drove, again in a Ferrari 250LM, at the 500 kilometre race at Zeltweg. He was able to win ahead of the better powered Ferrari of Mike Parkes owing to a special lever that manually activated the brake lights. Using the tool shortly before his actual braking point, Rindt was able to force Parkes to brake earlier than him which allowed him to stay ahead.

Apart from his 1965 victory, he never finished the race in Le Mans. In 1966, his Ford GT40 (shared with Innes Ireland) suffered an engine failure. A year later, he drove a Porsche 907 with Gerhard Mitter until their camshaft failed.

### Formula One

#### Cooper and Brabham (1964–1968)

Rindt made his Formula One debut at his home race, the 1964 Austrian Grand Prix, in a loaned Brabham BT11 supplied by the Rob Walker Racing Team. He retired on the 58th lap with a broken steering column in his only Grand Prix of the season.

For the 1965 Formula One season, Rindt signed as a permanent driver with Cooper, paired with Bruce McLaren. He was not immediately successful as Cooper, formerly a top team, were struggling at the time. In his first race, the 1965 South African Grand Prix, he developed transistor trouble; the damage was initially repaired but the problem recurred and Rindt had to retire from the race. His best result was a fourth place at the German Grand Prix at the Nürburgring. He ended the season with four points, 13th in the championship.

For 1966, Cooper introduced the T81 chassis and used nine-year old Maserati V12 engines, which were powerful but heavy. A new engine formula was introduced for the season, with the capacity doubled to three litres. Many teams struggled with the new rules, leaving Cooper competitive even with their old Maserati V12s. After McLaren left, Rindt became team leader until 1964 world champion John Surtees joined from Ferrari. At the second race of the year, the , Rindt overcame an engine failure in practice to qualify second, next to Surtees on the front row of the grid. In a race affected by heavy rain, he overtook Surtees for the lead on lap four. He spun several times on the wet track and suffered from a limited-slip differential, but held onto the lead until lap 21, when Surtees repassed him and won. It was Rindt's first ever podium finish in Formula One, after what Motor Sport magazine called a "very courageous" drive. Overall, he achieved three podium positions, handing him third place in the championship at the end of the year.

1967 was less successful, as Rindt only finished two races, the Belgian and Italian Grands Prix, both in fourth place. Six points meant that he ended the season in 13th place in the championship.

Prior to 1968, Rindt received offers from every team except Lotus and Honda, and moved to Brabham, who had been world champions in the two previous seasons. Technical problems restricted him that year. Brabham's Repco V8 engine was not competitive against the now widely used Cosworth DFV and Rindt finished just two races, both in third place. At the season opener in South Africa on New Year's Day, Rindt placed third, being elevated by a late retirement from Jackie Stewart and closing on second-placed Graham Hill towards the end. The race was won by Jim Clark, a close friend of Rindt's. It was Clark's final Formula One race; he died three months later at a Formula Two race at Hockenheim. Rindt was deeply affected by his death, telling Austrian journalist Heinz Prüller: "If Jim Clark is not safe, what can happen to us?" His second podium finish came in heavy rain and fog at the Nürburgring at the , a race dominated by Stewart, who finished four minutes ahead of Hill in second place. Rindt had closed on Hill in the latter stages of the race after the Englishman spun, and finished just four seconds behind after a close battle during the last lap. His eight points placed him twelfth in the championship at the end of the season.

During these years, he also raced in the Indianapolis 500 in both 1967 and 1968, but finished only 24th and 32nd, completing only five laps in 1968 after finishing slightly more than half of the 1967 race. In an interview in 2014, Heinz Prüller recalled Rindt speaking about Indianapolis in 1967: "In Indianapolis, I always feel like I am on my way to my own funeral." At another occasion, he said about the track: "It is catastrophic, I only drive there because of the money."

#### Team Lotus (1969–1970)

##### 1969 season

For the 1969 season, Rindt signed for the 1968 World Constructors' Champion Lotus, where he joined the defending Drivers' Champion Graham Hill. Rindt felt uncomfortable with the move, owing to the notorious unreliability of the Lotus car; in a twenty-month period between 1967 and 1969, the team was involved in 31 accidents. Hill alone had nine crashes between 1968 and 1970, which led him to joke: "Every time I am being overtaken by my own wheel, I know I am in a Lotus." When Rindt joined Lotus, his friend and de facto manager Bernie Ecclestone, who had negotiated the deal, remarked that they were aware that Brabham may have been a better choice of team but the speed of the Lotus gave Rindt a chance to win the championship. Rindt commented: "At Lotus, I can either be world champion or die." Because of his uncertainty about the wisdom of joining the team, Rindt did not sign the Lotus contract until shortly before the 1969 Spanish Grand Prix.

Rindt's hesitancy appeared justified when both he and Hill suffered high speed crashes at the Spanish Grand Prix at Montjuïc. In both instances, the suspension mounted wings on the cars broke off, causing accidents that could have killed either driver. The effect of the failure lifted Rindt's car off the track and into the barriers, where it collided with the stationary car of Hill, whose accident occurred at the same spot. Although Rindt only suffered a broken nose, one marshal lost an eye and another had his foot broken. Rindt was furious with Lotus's team owner, Colin Chapman, over the failure; he told a reporter after the accident: "I place the blame on him [Chapman] and rightfully so, because he should have calculated that the wing would break." In an interview on Austrian television a day later, he said: "These wings are insanity [ein Wahnsinn] in my eyes and should not be allowed on racing cars. ... But to get any wisdom into Colin Chapman's head is impossible." Asked whether he had lost trust in Lotus after the accident, he replied: "I never had any trust in Lotus", going on to describe his relationship with the team as "purely business". His accident left him sidelined for the , a race that Hill won.

Jackie Stewart later described Rindt's 1969 season as the year that he "came of age". At the end of the year, Motor Sport magazine called him "[t]he only driver to challenge Stewart seriously throughout the season", albeit placing only fourth in the championship. The poor reliability of the Lotus 49B affected him; he retired from seven races. At the , Rindt fought a close battle with Stewart for the lead; both men were 90 seconds ahead of third-placed Jacky Ickx. The race was decided in Stewart's favour only when Rindt had to enter the pits after part of his car's bodywork started to rub on the tyre; he finished fourth. At the , he was involved in a memorable finish. Having started from pole position, he traded the lead with Stewart and Piers Courage several times. During the last lap, Rindt, Stewart, McLaren, and Jean-Pierre Beltoise were running close together as they approached the finish line. Stewart took the win, only eight hundredths of a second ahead of Rindt, while fourth placed McLaren was also within two tenths of a second. It was the closest 1–2–3–4 finish in the history of the sport. Rindt recorded his maiden Grand Prix win at the penultimate race of the season at Watkins Glen, winning \$50,000—the largest monetary prize in Formula One history at the time. His victory was overshadowed by a serious accident involving his teammate Hill, who crashed after a high speed puncture and suffered major leg injuries.

##### 1970 season

For 1970, Rindt's partner at Lotus was John Miles; Graham Hill had left the team to drive for Rob Walker's customer franchise. Rindt became the clear team leader. At the first Grand Prix of the season in South Africa, he qualified fourth, but eventually retired with an engine failure after a first lap incident with Chris Amon and Jack Brabham, the latter of whom went on to win for the final time in his career. At the following race, the , Lotus introduced their revolutionary new car design. Instead of one conventional front radiator, the Lotus 72 featured two, one on each side of the cockpit. Further innovations included torsion bar suspension in place of the widely used coil-springs, and all four brakes mounted inboard to reduce unsprung weight. During its first practice session, the left semi-axle of the car broke, sending Rindt into a spin. The car also proved ineffective in the race; Rindt retired after nine laps.

As the Lotus 72 was not as effective as the team hoped, it was returned to the factory to be re-built and Rindt used the old Lotus 49 for the next race in Monaco. The necessity of using tyres intended for the new design made the older car unstable. Seemingly unaffected by this, Rindt produced what his race engineer Herbie Blash called "the race of his life". From eighth on the grid, he worked his way through the field on a track notorious for presenting few overtaking opportunities. In the closing stages, he was second, steadily closing the gap on leader Jack Brabham. On the final lap, on the final corner, Brabham braked too late, touched the kerbstone and went straight ahead into the straw bales, allowing Rindt through to take his first victory of the season. Rindt used the Lotus 49 one last time at the , a race at which he heavily criticised the organisers for installing guardrails that had gaps of several metres between them. He had originally started practice in the remodelled 72, but the car came to a halt early in the session with a broken lower wishbone, forcing Rindt to switch cars once more. Despite engine troubles during the rest of practice, he managed to qualify on the front row, but later retired with another engine failure.

At the , Rindt eventually used the new Lotus 72, better sorted after alterations had been made. He set pole position in the final practice session, almost a quarter of a second ahead of his closest challenger, Stewart. Rindt went on to take his maiden victory in the Lotus 72, but it was not a joyful occasion for him; on lap 23, his close friend Piers Courage, with whom he had eaten dinner just the night before, died in a fiery crash. Rindt was heavily shaken by the loss of yet another fellow driver and contemplated retirement.

After the success at Zandvoort, Rindt gained confidence in the new Lotus 72, describing it as "the best racing car that exists at the moment". But he continued to have problems. During practice for the , Rindt opted to drop his new all-enveloping Bell-Star crash helmet, finding it too hot. He went back to using his open-front helmet, only to be hit in the face by a stone from another car, causing a deep cut on his right cheek. He also suffered a steering failure on his car. Furious over yet another mechanical problem, he stormed into the Lotus garage and yelled at Colin Chapman: "If this happens again and I survive, I will kill all of you!" Rindt was still able to win the race, taking the lead in the championship. The next race was the at Brands Hatch. Jacky Ickx established an early lead ahead of Brabham and Rindt, but when Ickx's transmission failed, Rindt seized the opportunity to pass Brabham for the lead. Brabham was then able to regain the top spot on lap 69 as Rindt missed a gear and looked the certain winner, only to repeat his misfortune of Monaco: on the last lap, he ran out of fuel, allowing Rindt to take his third win in a row. His victory was cast into doubt shortly after the race when Chief Scrutineer Cecil Mitchell found the rear aerofoil not at the regulated height. Rindt was provisionally disqualified, only to be reinstated as winner after three hours of deliberation.

The was originally set to take place at its traditional venue, the Nürburgring. The Grand Prix Drivers' Association (GPDA), represented by Rindt and Graham Hill, demanded changes to the circuit to increase safety, including Armco barriers along the entire 22.8 kilometres (14.2 mi) of the Nordschleife. No agreement was reached and the Grand Prix moved to Hockenheim, where Rindt took his fourth victory in succession. The race was another two-way fight, this time between Rindt and Ickx, who exchanged the lead several times. This meant that he could have secured the drivers' title at his home event at the . He set the Lotus 72 on pole position, to the delight of the crowd, but retired from the race with an engine failure. The title decision was therefore postponed to the next race in Monza.

## Death and legacy

The paddock moved to the at Monza, a track known for high speeds; drivers often used the slipstream of cars in front to increase their pace. Because of this, many teams, including Lotus, opted to drop the rear wings mounted on the cars to reduce drag and further increase speeds. The more powerful flat-12 Ferraris of Jacky Ickx and Clay Regazzoni had been up to 16 km/h (10 mph) faster than the Lotus at the previous race in Austria. Rindt's teammate John Miles was unhappy with the wingless setup in Friday practice, reporting that the car "wouldn't run straight". Rindt reported no such problems, and Chapman recalled that Rindt reported the car to be "almost 800 rpm faster on the straight" without wings.

On the following day, Rindt ran with higher gear ratios fitted to his car to take advantage of the reduced drag, increasing the car's potential top speed to 330 km/h (205 mph). On his fifth lap of his practice session, he crashed heavily at the approach to the Parabolica corner. Denny Hulme, who was following Rindt at the time, described the accident as follows:

> Jochen was following me for several laps and slowly catching me up and I didn't go through the second Lesmo corner very quick so I pulled to the one side and let Jochen past me and then I followed him down into the Parabolica, ... we were going very fast and he waited until about the 200 metres to put on the brakes. The car just sort of went to the right and then it turned to the left and turned out to the right again and then suddenly just went very quickly left into the guardrail.

Upon impact, a joint in the crash barrier parted, the suspension of the vehicle went under the barrier, and the car hit a stanchion head-on. The front end was destroyed. Rindt was in the habit of using only four points on the five-point harness then available and did not wear the crotch straps, as he wanted to be able to exit the car quickly in the event of fire. As a result, upon impact he slid under the belts, and the belts fatally slit open Rindt's throat. Later investigations found that the accident was initiated by a failure of the car's right front inboard brake shaft, but that Rindt's death was caused by poorly installed crash barriers.

Rindt was pronounced dead on the way to hospital in Milan and Lotus withdrew all cars from the race, including the Lotus 72 entered by Rob Walker. The Grand Prix went ahead and Clay Regazzoni took his maiden victory, but celebrations were muted. There was a lengthy investigation into Rindt's death in Italy, leading to a trial against Colin Chapman; he was cleared of all charges in 1976. The destroyed Lotus 72 remained in Italy after the trial, going to a scrapyard near Monza. In 1985, a real estate agent found the wreckage and bought it from the authorities, later trading it in 1993 for a Lola Formula 3 car. Since then, the car has rested in a garage near Milan.

Rindt was buried at the central cemetery (Zentralfriedhof) in Graz on 11 September 1970. At his funeral, Joakim Bonnier gave the eulogy, saying:

> To die doing something that you loved to do, is to die happy. And Jochen has the admiration and the respect of all of us. The only way you can admire and respect a great driver and friend. Regardless what happens in the remaining Grands Prix this year, to all of us, Jochen is the world champion.

At the time he died Rindt had won five of that year's ten Grands Prix, which meant that he had a substantial lead in the Drivers' Championship. After winning the next race in Canada, Jacky Ickx moved within 17 points of Rindt in the Championship, giving him a chance to win the title if he won the two remaining races. At the , a race won by Rindt's replacement at Lotus, Emerson Fittipaldi, Ickx placed only fourth, making Rindt motor racing's only posthumous world champion. The championship trophy was handed to his widow Nina by Jackie Stewart on 18 November 1970 in a ceremony near the Place de la Concorde in Paris.

Rindt was commemorated in many ways. The early season BARC 200 Formula Two race was renamed the Jochen Rindt Memorial Trophy for as long as the series existed. In 2000, on the 30th anniversary of his death, the city of Graz unveiled a bronze plaque in remembrance of Rindt, with wife Nina and daughter Natasha present. The penultimate corner at the Red Bull Ring in Austria is named after Rindt.

The Historic Sports Car Club in the United Kingdom hosts a historic Formula 2 championship, whose pre-1972 category is called the "Class A Jochen Rindt Trophy".

## Personal life

In March 1967, Rindt married Nina Lincoln, a Finnish model and daughter of racing driver Curt Lincoln, whom he had raced in the early part of his career. After becoming engaged, Lincoln had originally broken up with Rindt and sent the engagement ring back. Rindt then put it back into the box with a note telling her to keep it until she changed her mind, which she did upon receiving the package, later explaining: "I like men who know what they want." The couple moved to Switzerland, near Begnins, where they built a house together. The Rindts had one daughter, Natasha, who was two years old at the time of her father's death. Nina Rindt married twice more after Rindt's death, first Philip Martyn, with whom she had another daughter, and then Alexander Hood, 4th Viscount Bridport, making her Nina Hood, Lady Bridport. The couple had a son, Anthony. Their daughter Natasha later worked with Bernie Ecclestone for several years after he had taken over the commercial rights of Formula One.

Rindt had met Bernie Ecclestone during his time at Cooper and the two became friends. Noticing his commercial talent, Rindt allowed Ecclestone to manage his professional contracts, without ever officially employing him as a manager. Ecclestone said of the relationship: "I was never his manager, we were good friends. I helped him with any help he ever needed." After Rindt's accident, it was Ecclestone who carried his bloody helmet back to the pit lane.

In Formula One, Rindt had several friendly relationships with other drivers, most notably Jackie Stewart. They met at a Formula Two event in 1964 and soon became friends, often going on holiday together and living near each other in Switzerland. Until his death, they were sometimes accompanied by Jim Clark. Rindt became involved in Stewart's fight for increased safety in Formula One, being one of the leading figures of the GPDA. For his role in the safety campaign, Rindt was criticised by fellow drivers and the press alike; reporters derogatively called Stewart, Rindt and Joakim Bonnier the "Geneva connection", due to their residence in Switzerland. Stewart said that it took Rindt some time to understand the graveness of the situation but after that, he was a "good ally". After Rindt's death, his wife Nina stayed close with the Stewarts and can be seen visiting them at the 1971 Monaco Grand Prix in the Roman Polanski-produced film Weekend of a Champion.

Privately, Rindt was known to family and friends as an often reckless driver when on public roads. During the early years of his career, he took his Jaguar E-Type out in the streets of Vienna, where he lived, and drifted through the streets. He sparked public criticism in 1968 when he flipped over a Mini Cooper during a demonstration run at an autocross event in Großhöflein, while his pregnant wife was on board.

Rindt's success popularised motorsport in Austria. Helmut Zwickl called him "the driving instructor of the nation". In 1965, Rindt put together the first exhibition of racing cars in Austria, the Jochen-Rindt-Show in Vienna. It was an immediate success, with 30,000 visitors on the first weekend alone. Using his connections, he brought in his friend Joakim Bonnier and former Mercedes Grand Prix manager Alfred Neubauer as opening speakers, with other drivers such as Jackie Stewart attending. The show soon became an annual event and later moved to the German city of Essen in 1970, shortly after Rindt's death, and remains there as the Essen Motor Show. Rindt, with the help of Ecclestone, was able to successfully promote himself, including lucrative sponsorship and advertising contracts. Following his ascent in racing, two race tracks were built in Austria, the Österreichring (now Red Bull Ring), for which Rindt worked as a consultant, and the Salzburgring. Rindt's popularity was further increased through the TV show Motorama, which he hosted. The monthly programme included tips for driving on public roads, reports from Grands Prix and interviews of fellow drivers by Rindt.

## Racing record

### Career summary

### Complete Formula One World Championship results

(key) (Races in bold indicate pole position; races in italics indicate fastest lap)

### Non-championship Formula One results

(key) (Races in bold indicate pole position) (Races in italics indicate fastest lap)

### Tasman Series results

(key)

### Complete 24 Hours of Le Mans results

### Complete Indianapolis 500 results

German racing driver (1942–1970)

Racing drivers from Rhineland-Palatinate

Rob Walker Racing Team Formula One drivers