The tradition of spatial manifestation and archetypal representation of images has been very common practice in the medieval period in Hindu India. The location of the 51 Shaktipithas in South Asia is a well known example, thus the whole region is assumed as Mother's body. This tradition continued even today. Using theory of crystallography as an analogy, it may be explained that all the parts of the body have the main essence of the whole body. It means that all the 51 sacred places have their unique character and importance, nevertheless all are the part of the same cosmic force – wholeness becomes holy. With this analogy in the background near Ambaji (Gujarat) in the temple complex of Kamakshi all the 51 Shaktipithas are represented as microcosm. Similarly, the plan of 'the Temple of 51-Shaktipithas' at Nandanvana [Bakshi ka Talab, on the Sitapur road _ National Highway No. 24, Lucknow; lying 15km from the main city], is an example of newly coming up archetypal representation of all the 51 Shaktipithas. This was conceived by Pt. Raghuraj Dikshit 'Manju' through Ashish Seva Yajna Trust in 1998 and the temple complex is in the process of construction under the supervision of Sh. Suresh Kumar Singh, an administrating officer who devotedly offered himself for this noble cause.

The cosmological frame, archetypal designing, spatial alignment, archetypal symbolism and correspondences, the layers and cardinality, and related dimension of this temple complex are grandeur and symbol of Indian culture, and possess a strong spiritual magnetic force that any devotee can realise. Well arranged in a glass cascade the 51-Kalashas (mud water-pots) possessing the sacred soils from all the Shaktipithas give a way to experience the universality of the divine mother spirit through micro-cosmic representation.

The images of trio-force goddesses representing Mahasarasvati, Mahalakshmi and Mahakali are installed at the ground floor, and at the second floor all the 51 Shakti images along with the associated Bhairavas and the parts of body fell there, are arranged clock-wise symmetrically in the sequential order in the circular-form inner sanctum. Hindu traditions are a complex web of multiplicity - multiple Gods, multiple practices, multiple ways, multiple means and also simultaneous multiple ontological structures of monotheisms, monisms, polytheisms, and panentheisms - altogether that converges into multiple wholes of mosaicness this temple will be the latest example. Hinduism around the world absorbs facets of modernity (coping with science and technology) and post-modernity (the erosion of traditional values mostly due to globalization and cross-cultural influences). Let this temple may serve as axis mundi for such people who have quest to get their minds march from realisation (anubhava) to revelation (anubhuti).

Temple's Architectural View -