Within contemporary Hindu spirituality, Shakti-centered devotion continues in a variety of living lineages, teachers, and institutions. Some of the most visible currents are those that explicitly regard the Divine Mother as the supreme reality, yet express this through diverse theological and practical forms. The Ramakrishna tradition, for example, unites intense devotion to Kali with a nondual philosophical vision, and its monastic and lay communities maintain a living culture of Mother worship. Similarly, the Srividyā or Sri Vidya stream, especially as represented by figures such as Sri Amritananda Natha Saraswati of Devipuram, offers a highly structured Tantric path focused on Tripura Sundarī (Lalita) through mantra, yantra, and ritual. These lineages show how classical Shakta metaphysics and practice have been carried into modern contexts without abandoning their traditional core.

Other movements reveal how the Divine Mother ideal has been embodied in charismatic teachers who are revered as manifestations of Shakti itself. Sri Anandamayi Ma, for instance, was widely approached as a living form of the Divine Mother, and ashrams associated with her continue to cultivate a strong Shakta devotional atmosphere. Mata Amritanandamayi, often simply called Amma, is similarly regarded by many as an embodiment of Divine Motherly compassion, and her mission places Shakti-bhakti at the heart of a broad, service-oriented spirituality. In another register, Sri Aurobindo and The Mother (Mirra Alfassa) articulated a vision of the Supreme Shakti as the dynamic power of the Absolute, and their Integral Yoga communities treat the Divine Mother as the force guiding spiritual evolution and transformation.

Alongside these more globally visible figures, there remain powerful regional centers where Shakta Tantra and goddess worship are preserved in a more traditional, lineage-based manner. The Kamakhya temple in Assam is a major locus of living Shakta-Tantric practice, where gurus transmit Kaula and related teachings, often outside the public eye. In Bengal and neighboring regions, the cults of Kali, Durga, and Tara continue to flourish, with places such as Tarapith serving as hubs for Tara worship and Tantric sādhanā. These environments demonstrate that Shaktism is not merely a set of doctrines but a vibrant, ongoing culture of ritual, initiation, and lived devotion to the Goddess as the ultimate ground of being.

Finally, Shakti-oriented ideas have also entered more universalist or cross-cultural movements. Sahaja Yoga, founded by Shri Mataji Nirmala Devi, presents the Divine as Adi Shakti manifest as the inner Kundalini, blending a Shakta understanding of spiritual energy with a modern, accessible framework. Various modern Tantra and Kundalini teachers likewise speak of Kundalini Shakti as the experiential face of ultimate reality, even when they do not explicitly label themselves as Shakta. Across temples, ashrams, and diaspora communities dedicated to forms such as Durga, Kali, Lalita, Meenakshi, and Mariamman, the underlying theological thread remains the same: the Goddess is honored not merely as consort or aspect, but as the independent, all-encompassing reality in whom all worlds arise and find their rest.