Phenomenology
Akilam points out its basis as a regeneration of Dharma in the form of an entirely new ideology. But today, most of the followers of Ayyavazhi address Vaikundar merely as the incarnation of Vishnu. Likewise, most of the Nizhal Thangals were called Narayana Swami Pathi or Narayana Swami Temple, similar to Hindu Vaishnavism. Most of the followers also worship Hindu deities such as Kali, Hanuman and other folk deities in spite of the anti-polytheistic ideas based on Ayyavazhi scripture.
Some followers of Ayyavazhi include Vaikundar as part of the ten Avatars of Vishnu as Kalki, while some denominations strongly advocate moksha, the personal liberation, though it is not stated directly in Akilam. Some even reject the Trinity conception in Ayyavazhi and believe Narayana to be the supreme universal power. The unique monotheistic belief which is the central theme of Akilam is completely unknown among most of the followers today. Deviating far away from the strict monotheistic teachings of Akilam, some thangals provides panividais for other lesser gods too.
The spread of Ayyavazhi among the common people was mainly due to the practice of Shamanism. Being similar to Hindus in almost all aspects Ayyavazhi followers are hard to be identified. The only sign to distinguish the practitioners of Ayyavazhi is the fact that they wore the Thirunamam (a sign on their forehead). The Nizhal Thangals are identified among the other temples by the fact that idols are replaced by mirrors in the Palliyarai. Only the recitations of a handful of scholars educated in the Ayyavazhi scriptures point out the real facts and concepts of Akilam and the philosophical and ideological deviation of Ayyavazhi from Hinduism. Not even the Payyans from the headquarters able to portray the Akilam-based ideology clearly. All these philosophical, ideological and religious variations in the society of Ayyavazhi make them hard to be identified and differentiated as a separate belief and instead taken as a Hindu sect.
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