(100511,2,'2013-10-03 21:30:08','2013-10-04 04:30:08','Sha\'can is a <i>marga</i> (way or path) within an authentic lineage tradition of Śākta Tantra. It is a <I>sampradaya</I>, a tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 21:30:08','2013-10-04 04:30:08','',99129,'Sha\'can is a <i>marga</i> (way or path) within an authentic lineage tradition of Śākta Tantra. It is a <I>sampradaya</I>, a tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of ',0,'revision','',0),(100512,2,'2013-10-03 21:30:22','2013-10-04 04:30:22','Sha\'can is a <i>marga</i> (way or path) within an authentic lineage tradition of Śākta Tantra. It is a <I>sampradaya</I>, a tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through diksha, or initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 21:30:22','2013-10-04 04:30:22','',99129,'Sha\'can is a <i>marga</i> (way or path) within an authentic lineage tradition of Śākta Tantra. It is a <I>sampradaya</I>, a tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of ',0,'revision','',0),(100513,2,'2013-10-03 21:32:43','2013-10-04 04:32:43','Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition of the Śākta tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through diksha, or initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of the world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 21:32:43','2013-10-04 04:32:43','',99129,'Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition of the Śākta tradition born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials o',0,'revision','',0),(100514,2,'2013-10-03 21:36:26','2013-10-04 04:36:26','Birthed in India over 15 years ago, SHARANYA exists to empower seeds of change on individual, collective, and planetary levels towards healing, respect, responsibility, and the fullest awareness of an interconnected, interrelated cosmic reality. Our origins are rooted in a commitment to social justice and to the (r)evolution of consciousness across space-time realities that we might transform increasingly toward peace.<br><br>\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"Our Temple in India\" active=\"\"]\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/MBCMTemple.jpg\"><img class=\"aligncenter size-full wp-image-99537 imgborder\" alt=\"Maa Batakali Mandir (Puri)\" src=\"http://sharanya.org/wp-content/uploads/2013/08/MBCMTemple.jpg\" /></a>\r\n<h3 style=\"text-align: center;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Constitution of Maa Batakali Sanskrutika Parisada</span></h3>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">The Maa Batakali Cultural Mission\r\n</span><br>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span><br>\r\n\r\nRegistration Number: 2802/211/91-92<br>\r\nFiled and Certified by the Audit Superintendent District Panchayat Office, Puri<br><br>\r\n\r\n<b>Mission Statement:</b>\r\n<ul>To create and nurture a community of life-affirming individuals devoted to Mother Worship and to developing an understanding of how such devotion can positively transform our global community.</ul>\r\n<b>Vision Statement:</b>\r\n<ul>The Maa Batakali Cultural Mission is dedicated to promoting the vision of the world as a global community in Her divine name.</ul>\r\n<b>Aims and Objectives:</b>\r\n<ul>\r\n	<li>To maintain this Mission as a nonprofit public-benefit organization, not organized for the private gain of any person.</li>\r\n	<li>To foster awareness of Goddess worship as a life-affirming path among the global community; and to eradicate erroneous and superstitious beliefs in this regard.</li>\r\n	<li>To organize, develop and execute recreational, cultural and spiritual activities for the community.</li>\r\n	<li>To undertake programs for the establishment of community housing, social forestry and environmental sanitation; et alia.</li>\r\n	<li>To organize, fund and promote Mission Centers for community gatherings, social welfare programs and adult education, including the establishment of a library with emphasis on educational activities for community youth; and to develop various pilot projects to meet the needs of community members.</li>\r\n	<li>To organize outreach programs for those not in or around Mission Centers.</li>\r\n	<li>To undertake projects expressly designed to promote the welfare of Scheduled Caste, Scheduled Tribe and other economically \"backward\" classes of people, and to promote the development of cooperative ideas and enterprise among them and the community at large.</li>\r\n	<li>To draw up schemes for the rehabilitation of antisocial persons; i.e., those with problems related to alcohol and drug abuse, and to assist their families as required.</li>\r\n	<li>To educate about and mobilize peacefully against sati, dowry, beggary, caste crime and similar social ills.</li>\r\n	<li>To publish a monthly newsletter, community bulletin and other educational materials for the promotion of the spiritual and cultural philosophy of the Mission.</li>\r\n	<li>To help provide relief, through community efforts, for those effected by natural calamities and other emergencies.</li>\r\n	<li>To promote cultural exchange of ideas and beliefs throughout India and the world.</li>\r\n	<li>To assist in providing legal aid to the needy and the poor.</li>\r\n	<li>To establish sister organizations, in the United States and elsewhere, in order to promote the vision of the Mission worldwide.</li>\r\n	<li>To develop fundraising schemes for the future growth and maintenance of the Mission and its associations.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Origin Story: Part I\" active=\"\"]<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamPuriWeb.jpg\"><img class=\"alignleft size-full wp-image-99541 imgborder\" alt=\"Shyam Sundar Dash at Maabatakali Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamPuriWeb.jpg\" /></a>It\'s summer in India, the time when the air is thick, sweat plentiful, and the monsoon\'s rains swell the skies and the streets. I have come here, to this land of spice, spirit and the sacred, to further my work in ecofeminism by looking at women\'s spiritual connections to social justice and activism on behalf of the environment. I am not here long, however, before Maa, the Divine Mother, shows me that there\'s more to my quest than I originally thought.<br><br>\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"<br><br>\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"<br><br>\r\n\r\n\"Well, Kali,\" I state hesitatingly, unsure of how my request will be received.  The man looks me up and down, trying to determine where I fit in the spectrum of visitors with which he has to deal and from which he makes his livelihood.<br><br>\r\n\r\n\"Wouldn\'t you rather visit Lord Jaganath?,\" he wonders. Lord of the Universe, Jaganath, is honored at this time in Puri (the eastern <i>dham</i>, one of the sacred compass points in India) in a huge festival to which hundreds of thousands flock each year. Together with his brother and sister, this is the only time the Lord leaves the mandir (temple). He\'s on a family outing to his summer home across the town and everyone comes out to get a glimpse of the royal family.<br><br>\r\n\r\nI\'m restless though, and on a mission. It is Kali I need to see and no one else. That She is responsible for my getting through a political uprising in Digha at the southern end of West Bengal unscathed has been made perfectly clear to me. I have come here to give thanks and find peace by the ocean waters. Sensing my urgency, the gentleman kindly calls to an auto-rickshaw driver with a shrug, not wanting to engage me further about goddesses. The driver arrives.<br><br>\r\n\r\n\"Kali mandir,\" I say to him as he pulls up alongside us. At this point, I have no idea how many homes Maa has here in Puri. After receiving no further instructions, the driver takes off towards the center of town. I later find out (after several unsuccessful attempts to again visit the place to which I am now heading) that there are at least four Kali temples. Reaching our destination, I buy a hibiscus mala, a garland of her sacred flower, and add that to my puja (worship) basket. Into it too go coconut, juicy betel nut and other sweets to delight Her. My offering is noteworthy at this temple for its size; but I need to thank the Goddess for getting me out of Digha alive by bringing something special.<br><br>\r\n\r\nThe pujari at Maa Batakali Mandir is a Brahmin priest with two sons. In his devotion and gratitude for the goddess having given him these sons, Shyam has built this temple. A small roadside mandir, passersby usually drop rupees on the temple steps on their daily rounds. It is nothing too fancy, but Maa here is absolutely resplendent.<br><br>\r\n\r\nIn his time, Shyam has doubled as a government worker, making regular trips back and forth from his office to tend to Maa and her devotees. Now retired, he tends to the temple and its congregation of worshipers every day for morning prayers and evening <i>aarati</i> (a beautiful celebration with lights and offerings). As Shyam sees me approach for the first time, he stares. He asks me directly why I am there, and although he is not angry, his disposition and directness can easily be mistaken for exactly that at first. Truly, he\'s just curious, but I am startled by his question.<br><br>\r\n\r\n\"Are you ISKON?\" he demands.<br><br>\r\n\r\nSuspense broken, I let out a nervous laugh. The International Society of Krishna Consciousness (a.k.a. Hare Krishnas) has never drawn me, however. Puri is full of Western devotees. Lord Jaganath, I learn, is, like Krishna whom those in ISKON worship, one of the ten incarnations of Lord Vishnu, the God of Preservation and one of the main Hindu deities.<br><br>\r\n\r\n\"No,\" I reply, \"I came to thank the Goddess.\"  After a few more words, Shyam accepts my offering basket, performing puja on my behalf. He asks my name in order to conduct the rites. When we\'re through, he asks why I\'m there. But my eyes are transfixed on Maa\'s image, and I can only point to my heart by way of explanation. \"She\'s here,\" I manage to say, and everything that has been kept inside until now in this challenging land of contrasts streams out through my eyes.<br><br>\r\n\r\nBetween June and August of 1998, I live in Puri. My friends up north forgive me for not coming back to study. My work on the spiritual motivations for grassroots environmental movements in India is put on hold. It was my pause when Shyam asked after the ritual, \"Will you come visit my house?\" that changed not only the course of my research, but also my life. Aware of India\'s potential for surprises, I held a moment of silence before responding and internally questioned his invitation and motivations.<br><br>\r\n\r\nFeeling inside, I sensed that this was an offering, and a door was opening to me that might never open again. In the pause, I could see Her face dimly, and I wondered in my rational mind about my work and Shyam\'s intentions. It took me three days to surrender to the feeling and my vision of Her beckoning. After careful thought and some time meditating with the ocean\'s wisdom, I said yes. I returned to meet my new teacher and his family.<br><br>\r\n\r\nThe more time I spend in Puri, the more I realize that Goddess is working in quite mysterious ways and that Shyam is no typical Brahmin priest.  As time passes, I learn the extent to which She is working through him, and I absorb many levels of Her teachings; some straightforward, others much more obtuse.<br><br>\r\n\r\nAfter much work, diksha, or initiation into Kali\'s mysteries is the next profound unfolding of my spiritual journey. The day comes on the August new moon, and I am thrilled when I realize it will be August 2nd, the festival of the harvest often called Lughnasad (or Lammas) in the earth-based Western calendar. It is as though Maa has answered my burning question: Can I do this? The synchronicity of timing does not escape me, and I feel She is telling me that I can have it both ways: I can be Her priestess as a Witch and a Hindu, walking as a Goddess worshiper wherever I may be in the world. To Her, I imagine, there is no distinction.<br><br>\r\n\r\nThe initiation is radical by most Hindu standards. Shyam is a Brahmin priest, and I am not only a westerner but also a woman; and women in India are not initiated by Brahmins. Following the Vedas in his public work, Shyam also practices Tantra, and this is the in-road to Maa that is clearly appropriate. Tantricks care not of my birth, only my longing. But perhaps there would be less to explain and fewer staring eyes as we sit working together at the temple were he to be more public about the various faces of his devotion. As Shyam manages to satisfy people\'s natural curiosity with his answers to their queries and suspicious looks, I pretend not to notice the robust number of visitors to the temple in the evenings after the gates have closed and we have begun our private work and evening prayers together.<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM1-e1377156643651.jpg\"><img class=\"size-full wp-image-99707 imgborder alignright\" alt=\"Chandra Alexandre and Shyam Sundar Dash at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM1-e1377156643651.jpg\" width=\"228\" height=\"246\" /></a>\r\n\r\nMy practice deepens after initiation, and on Her sacred day of Kali Puja some months later in October, I sit at the feet of the goddess in the temple, a spot that locals cannot come near. It is nearing midnight and the heat of the day lifting off the earth combined with the hot lamps that light Her image for passersby makes the sweat drip down my arms, makes my sari blouse feel even tighter than it already is, and makes me wish I couldn\'t see the bugs and ants crawling on my feet and ankles. I honor Her by pouring <i>ghee</i> (clarified butter) for the <i>homa</i> (fire offering) ceremony, and I remember that I am Shyam\'s first <i>chela</i> (student), a position of honor in the lineage tradition from which he comes.<br><br>\r\n\r\nI tend to my responsibilities dutifully as the Candi Path verses resonate off the temple walls and expand into the night air. In moments of quiet, I think about the day Shyam said he\'d been waiting for me, how he said his own guru had told him that one day, he would be bringing someone other than his sons to the path. I remember how Shyam said he had found the signs in my face the very first day we had met at the temple...signs telling him that I was the student to which his guru had referred. We finish our time together and he tells me the most important thing: \"Go! Go back to your home land, America, and spread Mother Worship!\"<br><br>\r\n\r\nUpon my return to the States, SHARANYA is born and my dedication to Kali Maa takes root with the formation of community on western shores. The wisdom of the ocean is remembered.<br><br>\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (founder of the Maa Batakali Mandir in Puri; Bharadvaja gotra) in 1998. \r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Origin Story: Part II\" active=\"\"]<a href=\"http://sharanya.org/wp-content/uploads/2013/08/KamakhyaMandirWeb.jpg\"><img class=\"alignleft size-full wp-image-99540 imgborder\" alt=\"Kamakhya Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/KamakhyaMandirWeb.jpg\" /></a>\"Babaji wants to see you.\"<br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> I’m walking barefoot down the muddy side of Nilachal Hill at Kamakhya in northeastern India after witnessing one of the most beautiful Sanskrit recitations I have ever heard. The white kurtas of the Brahmin men gathered in a circle around a sacred fire stand in marked contrast though to the throngs of red-clad women waiting in long lines to see their Mother. Both, I imagine, receive Her blessings. I am in northeastern India, in Assam, participating in an annual Tantrick pilgrimage to the seat of the goddess’ power, the place where her <i>yoni</i>, or sexual organ, resides on Earth.  It’s a powerful place, a place of contrasts where all come together, whether Vaishnava, Shaivite or Shakta, to honor Maa. It\'s a place, one might say, where all unites in Her name.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Babji, I learn, is a 400-year old Aghori. A believer in the preeminence of the divine as Shiva, pure consciousness, he is a practitioner of the non-dualistic or \"left-hand\" Tantric rites. In short, this means that he adheres to a rather literal interpretation of what other Tantrics might do symbolically in ritual and devotion on the path to enlightenment. He meditates, for example, not only on <i>yantras</i> (sacred diagrams), but on yantras in cremation grounds on top of corpses; he drinks wine and liquor; he smokes hash and takes in other natural mind-altering substances. He believes that the pathway to the divine is through the body, through this world, through all of creation. His accepts it all, the pure and impure, the wicked and sane, as sacred. He is a radical non-dualist—one who believes in the One as well as in the reality of the phenomenal world. His path is fast and furious, sweet and sublime, potentially off-putting at the same time that it attracts wonder, excitement, and awe.  He loves Maa. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> The three black-clad initiates standing outside his cave-like shelter on the hillside welcome me in. I meet Babji. He’s old but looks young, his face the only give-away that he’s been around the block a few times. His body, otherwise, is baby-like. He looks pregnant, a little round belly on a very thin frame. I sit cross-legged in front of him. To his left, the fire pit. To his right, a <i>kapala</i>, or human skull cup from which wine and other mind-altering substances are drunk, sits upturned. He calls me \"Beti,\" or daughter. Two followers of his are there; his initiates have left us alone. The woman wipes the snot dripping from Babaji\'s nose with a handkerchief and then moves to mop sweat from his forehead. No one, it appears, is immune to this sweltering summer heat. The Indian devotee next to her, perhaps her husband, has had far too much <i>bhang</i> (Cannabis) or something; his eyes have trouble steadying on me. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">My Sanskrit is better than my Hindi at this point. Fortunately, I can make out meaning from of the ritual language Babaji is using. The man helps a little, but his English is as poor as my Hindi. We quiet. Suddenly, Babaji grabs me. He pulls me to him with unsuspected strength. Face against face, I feel the bristles of his long beard against my cheek, and I feel coolness where the snot has been touching. I am startled, but now I’m held. I am held firmly, with apparent intention. The touch is not violent or inappropriate. The strength is deep and calming. I stay quiet and listen inside to my belly and instincts. Presence prevails, and I allow myself to trust the moment. Just then, Babaji begins. His mouth now pressed to my ear, he sounds an ancient mantra. My heart trembles, my eyes close, and I go inward. I surrender to these sounds, soaking in the ancient reverberations, feeling in them the voices of the lineage, the guttural utterances of vibrations across time and space. All enter my ear. All penetrate my soul.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Moments pass and I eventually sit back upright in silence. One moment, then two. From deep inside, the sobbing begins. There’s no rational thought, no rhyme or reason, just the moment and my feeling of tremendous love and connection to all that is…I recognize a touch of <i>sat chit ananada</i>: being, consciousness, bliss. My forehead now on Babji\'s knee, he pats my head and strokes my hair. I sit back upright. Silence. One moment, then two. Babaji reaches to his left where a rusty knife about four inches long sits waiting. I follow his motion with my eyes. Instantly, I am terrified. I have visions of blood. Stop! One moment, then two. Stop! This time, it’s an admonition to remember. Allow yourself to be taken, it says. You’ve been here before; you know what\'s happening. It\'s safe. Breathe. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Babaji lowers my head with his hand and takes a fist-full of hair from my crown. He pulls hard enough to undo strands from my braid. Close to the scalp he cuts with the knife. Old and well-used, it doesn’t cut very well.  He pulls harder to get through the thickness of my mane and it hurts for an instant. I deepen my surrender. He cuts. He finishes, and I sit back up. Dazed, with my awareness in another place, I still must know.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"A sacrifice,” he says, \"will be offered in the fire tonight.\" He holds up my hair.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"It’s an equal exchange,\" he says. \"The price you pay for being welcomed into the family.”</span><br><br>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s Biography\" active=\"\"]<img class=\"alignleft size-full wp-image-99540 imgborder\" alt=\"Chandra Alexandre\" src=\"http://sharanya.org/wp-content/uploads/2013/09/DSC_0731-e1378968031852.jpg\" /> Chandra Alexandre is a Tantric Bhairavi, an initiator in the tradition of Kali, serving SHARANYA as clergy. She is a householder and a regular pilgrim to the birthplace of Tantra in northeastern India, where she studies and practices with her teachers. Chandra was first initiated into the mysteries of the dark goddess in 1998 in Puri, Orissa on the dakshinacara path, and then, five years later, she accepted the non-dualistic path of vamacara Tantra at Kamakhya outside of Guwahati in Assam. Her maternal grandmother was her first guide into the ways of spirit in the world.<br><br>\r\n\r\nOn her initial return from India, Chandra founded SHARANYA to serve those committed to embodied and engaged spirituality for social justice and transformation. This was the birth of Sha’can, an authentic lineage tradition of Shakta Tantra contextualized and made relevant for people and lands distant from the source. Chandra and community complement San Francisco Bay Area worship, events and services with an online mystery school, Kali Vidya, to serve an international community of spiritual seekers and lovers of Maa.<br><br>\r\n\r\nChandra is known for her passionate engagement of theory and practice. She holds a PhD in Asian & Comparative Studies from the California Institute of Integral Studies, a Doctor of Ministry degree from Wisdom University (formerly the University of Creation Spirituality), and an MBA in sustainable management from Presidio Graduate School. In addition to SHARANYA, she engages her commitment through several community-based nonprofit organizations committed to educational equity, poverty alleviation and the empowerment of women and girls.<br><br>\r\n\r\nOriginally from New York, Chandra has, since 1995, called San Francisco home. She is a devoted wife and mother and also conjurer of <i>The Aghori Bakery: Everyday Spiritual Conversations</i> (forthcoming).[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-10-03 21:36:26','2013-10-04 04:36:26','',99123,'Birthed in India over 15 years ago, SHARANYA exists to empower seeds of change on individual, collective, and planetary levels towards healing, respect, responsibility, and the fullest awareness of an interconnected, interrelated cosmic reality. Our origi',0,'revision','',0),(100515,2,'2013-10-03 21:41:18','2013-10-04 04:41:18','Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through diksha, or initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of the world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to follow the principles of Śākta Tantra. We honor the Divine as She, the Divine energy that facilitates our spiritual journey by taking us beyond our fears, beyond our egos, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 21:41:18','2013-10-04 04:41:18','',99129,'Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is pass',0,'revision','',0),(100516,2,'2013-10-03 22:09:07','2013-10-04 05:09:07','Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through <I>diksha</I>, or initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of the world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to follow the principles of Śākta Tantra. We honor the Divine as She, the Divine energy that facilitates our spiritual journey by taking us beyond our fears, beyond our egos, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 22:09:07','2013-10-04 05:09:07','',99129,'Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is pass',0,'revision','',0),(100517,2,'2013-10-03 22:28:33','2013-10-04 05:28:33','By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often struggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and inclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more >>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','publish','open','open','','integral-ecofeminism-an-introduction','','','2013-10-03 22:37:41','2013-10-04 05:37:41','',0,'By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, em',0,'post','',0),(100518,2,'2013-10-03 22:28:33','2013-10-04 05:28:33','This introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity.\r\nBut can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of\r\nunquestioning domination. The fight of feminists has been with rectifying a man-woman\r\ndichotomy that values only one side of the equation. Environmentalists have most often\r\nstruggled with a culture-nature dichotomy, where civilization has been deemed supreme and\r\nnature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the\r\npolarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a\r\nguide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and\r\ninclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the\r\nactivating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\r\n\r\n<hr \\>\r\n\r\nBy: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3</I>','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:28:33','2013-10-04 05:28:33','',100517,'This introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to sp',0,'revision','',0),(100519,2,'2013-10-03 22:30:20','2013-10-04 05:30:20','','Jasmine','','inherit','open','open','','dscn1990','','','2013-10-03 22:30:20','2013-10-04 05:30:20','',100517,'',0,'attachment','image/jpeg',0),(100520,2,'2013-10-03 22:32:33','2013-10-04 05:32:33','<hr \\>\r\n\r\nBy: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3</I>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity.\r\nBut can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of\r\nunquestioning domination. The fight of feminists has been with rectifying a man-woman\r\ndichotomy that values only one side of the equation. Environmentalists have most often\r\nstruggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the\r\npolarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a\r\nguide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and\r\ninclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the\r\nactivating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:32:33','2013-10-04 05:32:33','',100517,'<hr \\>\r\n\r\nBy: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3</I>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied ',0,'revision','',0),(100521,2,'2013-10-03 22:37:02','2013-10-04 05:37:02','By: Chandra Alexandre\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\n\n<hr \\>\n\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\n\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \n\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\n\n<h3>The Road Here and Beyond</h3>\n\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often struggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\n\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\n\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\n\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and nclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\n\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\n\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\n\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-autosave-v1','','','2013-10-03 22:37:02','2013-10-04 05:37:02','',100517,'By: Chandra Alexandre\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\n\n<hr \\>\n\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodie',0,'revision','',0),(100522,2,'2013-10-03 22:35:19','2013-10-04 05:35:19','<hr \\>\r\n\r\nBy: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3</I>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often\r\nstruggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and\r\ninclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:35:19','2013-10-04 05:35:19','',100517,'<hr \\>\r\n\r\nBy: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3</I>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied ',0,'revision','',0),(100523,2,'2013-10-03 22:35:56','2013-10-04 05:35:56','By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often\r\nstruggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and\r\ninclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:35:56','2013-10-04 05:35:56','',100517,'By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, em',0,'revision','',0),(100524,2,'2013-10-03 22:37:05','2013-10-04 05:37:05','By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often struggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and inclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more...>>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:37:05','2013-10-04 05:37:05','',100517,'By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, em',0,'revision','',0),(100525,2,'2013-10-03 22:37:41','2013-10-04 05:37:41','By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, embodied mysticism, spiritual politics and ecstatic devotion. It is a pathway motivated by a deep call to spirit and the various wisdom traditions of our world, indigenous and post-modern. It is also a prayer for helping us to understand that which we oftentimes cannot describe or explain adequately though the vehicle of language. It is a perspective dedicated to weaving together strands from opposing worldviews, all the while guided by a vision of global community as diverse, individual, intense and sublime as all of creation. It is a journey, a call to the realm of spirit or cosmic consciousness for initiation into the mysteries.\r\n\r\nAt its core, integral ecofeminism provides an orienting vision as well as some of the strategic tactics necessary for the creation of a sustainable, thriving way of life. It invites us into the challenge of implementing the particulars of our authentic selves in the fullness of our manifestation within the context of our daily lives. Why? Because doing so is movement toward realization that we are the essential elements required for achieving the benefits of integral ecofeminism—benefits resulting from the work of love in practice, or that which breeds optimism, peace, respect and equity. But can we honor the invitation? Doing so attempts to give meaning to being alive. It propels us toward the schisms of the world so that healing might occur. \r\n\r\nIn this way, integral ecofeminism asks us to experience more of the world by re-membering who we are in ways that are not limited by either external or internalized oppressions. To make this happen, we must question our belief in the nature of things. For if we can work from the premise that life is inherently intelligent, integral ecofeminism argues us into having faith in an evolutionary developmental process. In this, we may recognize the larger ocean that is the Divine, called by any name, as guiding our lives. This is the truth (holding both the illumination and the shadow) of our unfolding unique stories and our collective process as human beings on Earth. It is our increasingly unencumbered soul held within the mystery of our incarnation and our evolution. Integral ecofeminism as thus defined, catalyzes the process of conscious global transformation—and this is its essential motivation.\r\n\r\n<h3>The Road Here and Beyond</h3>\r\n\r\nPrior to our new science understandings, the Western position has generally been one of unquestioning domination. The fight of feminists has been with rectifying a man-woman dichotomy that values only one side of the equation. Environmentalists have most often struggled with a culture-nature dichotomy, where civilization has been deemed supreme and nature regarded as an expendable resource. For ecofeminists, the link between the struggles of women and those for nature has been made explicit. In fact, ecofeminists argue that the oppression of women is inextricably linked to the domination of nature: only through the realization that the two have been equated can we begin to re-value both spheres and remove the weight of imposed inferiority. Integral ecofeminism seeks therefore to empower those marginalized by patriarchal ideology, helping them to find voice and recognition within the local as well as global systems and institutions of the world.\r\n\r\nGreta Gaard (1993) notes that the theoretical base of ecofeminism is generally expressed as a sense of self \"interconnected with all life\" (p. 1). This is a sentiment of relationship; of relationship to the whole of which we are each a part. And such a sense of relationship to the whole is exactly what is required in order to break dualistic mindsets and create a worldview that incorporates the worth and wisdom of the non-dominant (for example, the female and her body, the chthonic and the antinomian, the voiceless and the unheard) readily into its embrace toward fostering new consciousness.\r\n\r\nAt its outset, the project of integral ecofeminism is that of an embodied spiritual philosophy, one that understands the central role women’s bodies, the Earth body and Goddess must play in dismantling the patriarchal paradigm. And not just because these are previously undervalued tokens present in a new worldview. Rather, what is represented here is otherwise missing from the lifeblood expression today of human evolution in its fullest. We are therefore asked to take in the rainbow provided by the rich red of menstrual blood, the blackness of Kali’s skin, and the whiteness of silence in order to heal. As Ynestra King (1990) asserted, there can be no sustainable vision for the future until we realize that healing needs to occur. Embracing all that is, was and ever will be, integral ecofeminism then moves us to blossom love, realizing both the polarity of opposites and the sacred marriage that births us anew in the process.\r\n\r\nVandana Shiva (1989) proposed that we consider the example of Hinduism’s Prakriti as a guide in our healing struggles. Prakriti is living nature or the feminine principle, and Shiva holds that this concept is a pathway toward accomplishing a more balanced worldview while also promoting environmental sustainability and the well-being of diverse, autonomous communities. Prakriti also represents the sacredness of relationships, inviting us to become one with self-other and personal-planetary concerns. While women are the foremost carriers of Prakriti, in part because they have been—in the eyes of patriarchal society and its constructs—equivalent with exploitable nature, both women and men may engage Prakriti as a non-violent, non-gendered and inclusive alternative to instigations and affronts that sap women and nature of their vital energies for the production of unsustainable profits and greedy capital accumulation that serves the interests of merely a few.\r\n\r\nWhen examined, Prakriti provides more than the dualistic counterpart to Purusha, the activating or male principle of Samkhaya Indian philosophy. Instead, it is the entirety of nature, replete with its ability to create, sustain and destroy in order to continue the cycle of life. It is the blood required at the birthing, the energy of growth toward ripeness, and the vulture feasting on our remains. Prakriti thus considered asserts, \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature...\" (Kothari, quoted in Shiva, 1989, p. x). As such, Prakriti is a source of inspiration for integral ecofeminism as it emerges from the grassroots of the world’s rebellions against hate and oppression. Within its embrace, those in need of self-respect and community, healing and rest may find their space and time.\r\n\r\n<b><I><a href=\"http://integral-review.org/documents/Alexandre,%20Vol.%209,%20No.%203,%20CIIS%20Special%20Issue.pdf\">Read more >>></a></i></b>\r\n\r\n','Integral Ecofeminism: An Introduction','','inherit','open','open','','100517-revision-v1','','','2013-10-03 22:37:41','2013-10-04 05:37:41','',100517,'By: Chandra Alexandre\r\n<I>First published in</I> Integral Review<I> Vol. 9, No. 3 (2013)</I>\r\n\r\n<hr \\>\r\n\r\nThis introduction to integral ecofeminism is a meditation resting on the juicy, rich, layered, and deep context afforded by critical spirituality, em',0,'revision','',0),(100526,2,'2013-10-05 22:11:35','2013-10-06 05:11:35','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr \\>\r\n<h3>Additional Resources</h3>\r\n\r\nSeekers may also find these titles of interest and helpful in looking to more fully understand the tradition:\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:11:35','2013-10-06 05:11:35','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100527,2,'2013-10-05 22:12:23','2013-10-06 05:12:23','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr \\>\r\n\r\n<h2>Additional Resources</h2>\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:12:23','2013-10-06 05:12:23','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100528,2,'2013-10-05 22:12:45','2013-10-06 05:12:45','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr \\>\r\n\r\n<h4>Additional Resources</h4>\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:12:45','2013-10-06 05:12:45','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100529,2,'2013-10-05 22:13:13','2013-10-06 05:13:13','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr \\>\r\n\r\n<h4>Additional Resources</h4>\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:13:13','2013-10-06 05:13:13','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100530,2,'2013-10-05 22:15:16','2013-10-06 05:15:16','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr \\>\r\n\r\n<h4>Additional Resources</h4>\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\nProvided here are some of our kaula\'s current reading with links to texts (we do not receive any remuneration through these links).\r\n\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:15:16','2013-10-06 05:15:16','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100531,2,'2013-10-05 22:18:25','2013-10-06 05:18:25','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey.\r\n\r\n<img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/Kali_Maa.jpg\" align=\"right\" border=\"0\" />\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr />\r\n\r\n<h4>Additional Resources</h4>\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\nProvided here are some of our kaula\'s current reading with links to texts (we do not receive any remuneration through these links).\r\n\r\n<iframe width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\" src=\"http://astore.amazon.com/maabatakasapsara\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <i>Devyuvaaca: The Goddess Said</i>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\">January 2010</a>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\">December 2009</a>\r\n\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\">November 2009</a>\r\n\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival &amp; Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\">September/October 2009</a>\r\n\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\">August 2009</a>\r\n\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\">July 2009</a>\r\n\r\nIncluded inside: Mary Magdalene, Women &amp; Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\">June 2009</a>\r\n\r\nIncluded inside: Witch &amp; Tantrick, Yoni Puja, Aarati, Bhairava &amp; Bhairavi Mudras...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\">May 2009</a>\r\n\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries &amp; the Festival of Ambubachi...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\">April 2009</a>\r\n\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\">March 2009</a>\r\n\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\">February 2009</a>\r\n\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons &amp; Love...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\">January 2009</a>\r\n\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\">December 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\">October/November 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\">September/October 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\">August/September 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\">July /August 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\">May/June 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\">April/May 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\">March/April 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\">February/March 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\">January/February 2008 </a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\">Yoni Puja 2007</a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:18:25','2013-10-06 05:18:25','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100532,2,'2013-10-05 22:19:21','2013-10-06 05:19:21','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey.\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr />\r\n\r\n<h4>Additional Resources</h4>\r\n<img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/Kali_Maa.jpg\" align=\"right\" border=\"0\" />Adams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\nProvided here are some of our kaula\'s current reading with links to texts (we do not receive any remuneration through these links).\r\n\r\n<iframe width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\" src=\"http://astore.amazon.com/maabatakasapsara\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <i>Devyuvaaca: The Goddess Said</i>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\">January 2010</a>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\">December 2009</a>\r\n\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\">November 2009</a>\r\n\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival &amp; Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\">September/October 2009</a>\r\n\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\">August 2009</a>\r\n\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\">July 2009</a>\r\n\r\nIncluded inside: Mary Magdalene, Women &amp; Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\">June 2009</a>\r\n\r\nIncluded inside: Witch &amp; Tantrick, Yoni Puja, Aarati, Bhairava &amp; Bhairavi Mudras...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\">May 2009</a>\r\n\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries &amp; the Festival of Ambubachi...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\">April 2009</a>\r\n\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\">March 2009</a>\r\n\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\">February 2009</a>\r\n\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons &amp; Love...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\">January 2009</a>\r\n\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\">December 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\">October/November 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\">September/October 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\">August/September 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\">July /August 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\">May/June 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\">April/May 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\">March/April 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\">February/March 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\">January/February 2008 </a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\">Yoni Puja 2007</a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:19:21','2013-10-06 05:19:21','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100533,2,'2013-10-05 22:20:09','2013-10-06 05:20:09','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey.\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended Reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr />\r\n\r\n<h4>Additional Resources</h4>\r\n<img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/Kali_Maa.jpg\" align=\"right\" border=\"0\" />Adams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\nProvided here are some of our kaula\'s current reading with links to texts (we do not receive any remuneration through these links).\r\n\r\n<iframe width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\" src=\"http://astore.amazon.com/maabatakasapsara\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <i>Devyuvaaca: The Goddess Said</i>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\">January 2010</a>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\">December 2009</a>\r\n\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\">November 2009</a>\r\n\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival &amp; Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\">September/October 2009</a>\r\n\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\">August 2009</a>\r\n\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\">July 2009</a>\r\n\r\nIncluded inside: Mary Magdalene, Women &amp; Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\">June 2009</a>\r\n\r\nIncluded inside: Witch &amp; Tantrick, Yoni Puja, Aarati, Bhairava &amp; Bhairavi Mudras...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\">May 2009</a>\r\n\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries &amp; the Festival of Ambubachi...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\">April 2009</a>\r\n\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\">March 2009</a>\r\n\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\">February 2009</a>\r\n\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons &amp; Love...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\">January 2009</a>\r\n\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\">December 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\">October/November 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\">September/October 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\">August/September 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\">July /August 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\">May/June 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\">April/May 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\">March/April 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\">February/March 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\">January/February 2008 </a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\">Yoni Puja 2007</a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:20:09','2013-10-06 05:20:09','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100534,2,'2013-10-05 22:21:07','2013-10-06 05:21:07','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey.\r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Recommended Reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information, offering a starting place for your reflections and engagement on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\n\r\n<hr />\r\n\r\n<h4>Additional Resources</h4>\r\n<img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/Kali_Maa.jpg\" align=\"right\" border=\"0\" />Adams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n\r\n[tab title=\"Current Reading\"]\r\nProvided here are some of our kaula\'s current reading with links to texts (we do not receive any remuneration through these links).\r\n\r\n<iframe width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\" src=\"http://astore.amazon.com/maabatakasapsara\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <i>Devyuvaaca: The Goddess Said</i>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\">January 2010</a>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\">December 2009</a>\r\n\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\">November 2009</a>\r\n\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival &amp; Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\">September/October 2009</a>\r\n\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\">August 2009</a>\r\n\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\">July 2009</a>\r\n\r\nIncluded inside: Mary Magdalene, Women &amp; Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\">June 2009</a>\r\n\r\nIncluded inside: Witch &amp; Tantrick, Yoni Puja, Aarati, Bhairava &amp; Bhairavi Mudras...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\">May 2009</a>\r\n\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries &amp; the Festival of Ambubachi...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\">April 2009</a>\r\n\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\">March 2009</a>\r\n\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\">February 2009</a>\r\n\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons &amp; Love...and More!\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\">January 2009</a>\r\n\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\">December 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\">October/November 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\">September/October 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\">August/September 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\">July /August 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\">May/June 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\">April/May 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\">March/April 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\">February/March 2008</a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\">January/February 2008 </a>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\">Yoni Puja 2007</a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-05 22:21:07','2013-10-06 05:21:07','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100535,2,'2013-10-05 22:27:20','2013-10-06 05:27:20','<strong><img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/pujakali.jpg\" align=\"right\" border=\"0\" />Brahmani</strong>, you of the Great Revelation, we bow to you. Dressed in yellow of the newest day, you who make your enemies inert with the blessed water from your womblike pot, tonight make us inert in wonderment, open to receive your boons and blessings. Let us count with you upon your akshamala (rosary) the names of love and compassion that you have manifested upon this earth. In our minds and hearts, we hold with you all the beings and spirits who have touched us through your golden visage, golden grace. We call upon you to be with us, bringing your red lotus seat to fire our imaginations, and your swan companion to grant us the wisdom of ages. Om, Brahmani, namostute namah\r\n\r\n<strong>Maheshvari</strong>, woman of the bull, carrier of the trident, and seer of the moon, we honor you as manifest courage, strength and guided, transformational rage. You who are colored white, remind us of our pure potential. You who are four-handed, bring us the knowings of the four directions, the bounty of the earth, air, fire and water. You who have five faces, each with three eyes, see with us into the past, present and future; hold us in your gaze as we venture in our individual and collective quest for wholeness, righteousness, and sublime adoration of truth and beauty. You who in name manifests the supreme power located in the heart that unites all opposites, we bow to you. Om Maheshvari, namostute namah\r\n\r\n<strong>Kaumari</strong>, goddess of the springtime, of the melting snow and birthing doe; you who are six-faced, come to us with your news of foreign lands, discoveries, reverie, and insight. Hold us in your sight as we enter into the dreamtime of ritual, seeking to commune with all those who have birthed innocence and peace. You whose memory is first in the minds of ancients, come to us bringing the many-colored eyes of your peacock to help us understand. Lend us your spear so that we may pierce the veil of ignorance. From your four hands, give us the gifts of perseverance, humility, passion and desire; and accept our offerings this evening of honesty, devotion, reverence, and respect. To you who resides under the fig tree, She who is ever strong, we bow. Om Kaumari, namostute namah\r\n\r\n<strong>Vaishnavi</strong>, we call to you. She who rides a Garuda to the crest of the waves and the valleys of grief, She whose beautiful visage marks enlightenment, be with us now. Honor us with the long-sighted goal of your cakra thrown in the name of unity and common purpose. Bring us the power of your club, bow, and sword to deter our egos and false illusions. Sound for us your conch shell so that we may hear the resonance of perspectives garnered from about the globe in support of sustainability, nurturance, mindfulness and peace. To you who comes to us in the colors of dawning preservation, we bow. Om Vaishnavi, namostute namah\r\n\r\n<strong>Varahi</strong>, goddess with the head of a boar, we beseech you to let us ride with you upon your elephant tonight. Let us ride with you in your search for reason, in your quest for the ultimate sacrifice, in your march towards responsibility and justice. You who are adorned with ornaments made of coral, bring to us your knowledge of the sea, that primordial ocean of bliss from which you come, that reservoir of infinite love, that place of belly-wrenching righteousness and surreal splendor. You who represent the color of clouds before illumination, you who kill the enemies of freedom, you who devour darkness, be with us now. Om Varahi, namostute namah\r\n\r\n<strong>Chamunda</strong>, goddess of all reckoning, you who inspire fear with a glance, you who licks the wounds of asuras (demons) as you laugh and trample them to death, come to us drunk on the blood of life, inebriated on the wings of hope. Your skeleton red reminds us of our origins in Mama\'s darkness as your digambari (sky-clad or \"garbed in space\") pleasure makes us tell the need for nothingness. Garbed in space, your hair aflame in a cobra tiara, you dance on cremation grounds and bring joy to despair, laughter to sorrow, mirth to uneasy embarrassment. Holding your kapala (skull cup) full of your enemies’ blood, you choose life at every juncture and will us to do the same. Divine mother of might who rides the owl of death, the corpse of ultimate transformation, be with us now. Om Chamunda, namostute namah\r\n\r\n<strong>Aindri</strong>, She whose four arms and thousand eyes radiate from a golden visage, open us to the expanse of richness that lies within. Holding your thunderbolt, you are a flash of cosmic power; please lend us your insight. With spear and club in your hands you conquer ill-will and pierce the walls of deceit. Let us, oh goddess, do the same. Om Aindri, namostute namah\r\n\r\n<strong>Mahalakshmi</strong>, wisdom keeper and guardian of secrets, be among us. From your reserves of kindness, fill us a basket of daring, of yearning, of helpfulness, and of home-spaces filled with sweetness. Come to us radiant to remind us each of our own gifts and gratitudes, of our own capacity and caring. You who are gifted in making dreams reality, we ask for your benediction, your blessings and your boons in our troubled times. Om Mahalakshmi, namostute namah','Matrika Invocation','','inherit','open','open','','100115-revision-v1','','','2013-10-05 22:27:20','2013-10-06 05:27:20','',100115,'<strong><img alt=\"\" src=\"http://img.mynewsletterbuilder.com/userdata/kalichandra/images/pujakali.jpg\" align=\"right\" border=\"0\" />Brahmani</strong>, you of the Great Revelation, we bow to you. Dressed in yellow of the newest day, you who make your enemies ',0,'revision','',0),(100536,2,'2013-10-05 22:33:18','2013-10-06 05:33:18','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!\r\n&nbsp;\r\nRegistration is now OPEN for our next offerings.\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014. Classes run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101.\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" /></form>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]','Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-05 22:33:18','2013-10-06 05:33:18','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100537,2,'2013-10-05 22:34:48','2013-10-06 05:34:48','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.<br><br>\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.<br><br>\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!<br><br>\r\n&nbsp;\r\nRegistration is now OPEN for our next offerings.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014. Classes run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.<br><br>\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.<br><br>\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.<br><br>\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101.<br><br>\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.<br><br>\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" /></form>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]','Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-05 22:34:48','2013-10-06 05:34:48','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100538,2,'2013-10-05 22:35:33','2013-10-06 05:35:33','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.<br><br>\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.<br>\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!<br><br>\r\n\r\nRegistration is now OPEN for our next offerings.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014. Classes run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.<br><br>\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.<br><br>\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.<br><br>\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101.<br><br>\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.<br><br>\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" /></form>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]','Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-05 22:35:33','2013-10-06 05:35:33','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100539,2,'2013-10-05 22:36:28','2013-10-06 05:36:28','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.<br><br>\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.<br>\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!<br><br>\r\n\r\nRegistration is now OPEN for our next offerings.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014. Classes run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.<br><br>\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.<br><br>\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.<br><br>\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101.<br><br>\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.<br><br>\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" /></form>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n\r\n&nbsp;\r\n\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]','Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-05 22:36:28','2013-10-06 05:36:28','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100540,2,'2013-10-05 22:44:29','2013-10-06 05:44:29','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.<br><br>\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.<br>\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!<br><br>\r\n\r\nRegistration is now OPEN for our next offerings.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014.<br><br>\r\n\r\nClasses run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.<br><br>\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.<br><br>\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.<br><br>\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101. Join us for the next series of classes beginning January 2014.<br><br>\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.<br><br>\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" /></form>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n\r\n&nbsp;\r\n\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]',' Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-05 22:44:29','2013-10-06 05:44:29','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100541,2,'2013-10-05 22:54:44','2013-10-06 05:54:44','Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is passed on in continuation of the lineage through <I>diksha</I>, or initiatory blessing.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for we yearn, revitalize and transform as community requires. Today, ours is an engaged spirituality that activates a rooted category of challenge to the dominant culture in which we live. As such, we seek liberation as <i>bhaktas</i> (devotees) who treasure the temple of the world through this incarnation, and we are committed to expanding Tantric worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to follow the principles of Śākta Tantra. We honor the Divine as She, the Divine energy that facilitates our spiritual journey by taking us beyond our fears, beyond our egos, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-05 22:54:44','2013-10-06 05:54:44','',99129,'Sha\'can is a <i>marga</i> (way or path) within Tantra. It is a <I>sampradaya</I>, an authentic lineage tradition, born from and honoring of the teachers of old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. It is pass',0,'revision','',0),(100542,2,'2013-10-05 23:17:34','2013-10-06 06:17:34','SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement with Maa and Her creation through <i>seva</i> or spiritual service.<br><br>\r\n\r\nWe welcome new community participation in all of our endeavors. As a spiritual seeker, you are invited to attend our public services and to learn about the Sha\'can tradition by sitting in circle and volunteering. If you wish to participate but are located far from our home, we invite you to enroll in <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\">Kali Vidya</a>, our online mystery school.<br><br>\r\n\r\nHelp deepen and expand our offerings as well as your own personal commitment to the Divine and spiritual community as you feel called. There are always opportunities to join us, and we welcome your participation and inspiration!<br><br>\r\n\r\n&nbsp;\r\n\r\n[blog category=\"33\" perpage=\"1\" pagination=\"\" ]\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"What we do\" active=\"\"]We function on multiple levels to serve the overall mission and vision of the organization by:\r\n<ul>\r\n	<li>Offering worship services and helping to fulfill the spiritual needs of community</li>\r\n	<li>Co-creating the Sha\'can tradition as a spiritual evolution of Eastern and Western thought, the(a)ology, lived experience, and devotion</li>\r\n	<li>Making the Divine Feminine/Divine Female in all Her guises, but particularly those of South Asian lineage honored by the Shakta Tantric path, accessible to Westerners</li>\r\n	<li>Educating about South Asian culture and religion</li>\r\n	<li>Offering rites of passage and life event ceremonies</li>\r\n	<li>Facilitating transformation for girls and women in order to promote self-esteem and empowerment</li>\r\n	<li>Providing spiritual pilgrimage opportunities</li>\r\n	<li>Engaging in interfaith dialogue and promoting cross-cultural awareness</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Volunteer\" active=\"\"]Visit our VolunteerMatch page to learn about current volunteer needs in support of the organization.\r\n<p align=\"center\"><a href=\"http://www.volunteermatch.org/results/org_detail.jsp?orgid=16615\" target=\"other\">\r\n<img alt=\"[VolunteerMatch - Where Volunteering Begins.]\" src=\"http://www.volunteermatch.org/images/2.0/new_logo.gif\" width=\"207\" height=\"102\" border=\"0\" /></a></p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Services\" active=\"\"]\r\n\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> Weddings, Handfasting &amp; Commitment Ceremonies</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nRenewal of Vows</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nSpiritual Guidance</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nBirth Rituals &amp; Blessingways</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nComing of Age, Puberty Rites &amp; Menarche Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCroning &amp; Menopause Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCrossing Over, Burial Rites &amp; Funerals</ol>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Advisors\" active=\"\"]SHARANYA is supported by a Council and Board made up of adepts, devotees and academics from the US and India. We are grateful for their partnership and support. \r\n\r\n<ul><li>Nyayaratna Chitrika, M.A.</li>\r\n<li>Rashbehari Das</li>\r\n<li>Shyam Sundar Dash</li>\r\n<li>Milan K. Dinda, Ph.D.</li>\r\n<li>Ravi Jain, </li>\r\n\r\nElena Kelly\r\n\r\nJeffrey J. Kripal, Ph.D.\r\n\r\nMurray Kucherawy\r\n\r\nNancy Leatzow\r\n\r\nWilliam Moulton\r\n\r\nJames Ryan, Ph.D.\r\n\r\nStuart Sovatsky, Ph.D.\r\n\r\n  \r\n\r\nReview the rest of our website for information on our offerings and initiatives. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\">Contact us</a> if we may provide additional information about ways to participate in the SHARANYA community.','Community','','inherit','open','open','','99127-revision-v1','','','2013-10-05 23:17:34','2013-10-06 06:17:34','',99127,'SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement wit',0,'revision','',0),(100543,2,'2013-10-05 23:20:26','2013-10-06 06:20:26','SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement with Maa and Her creation through <i>seva</i> or spiritual service.<br><br>\r\n\r\nWe welcome new community participation in all of our endeavors. As a spiritual seeker, you are invited to attend our public services and to learn about the Sha\'can tradition by sitting in circle and volunteering. If you wish to participate but are located far from our home, we invite you to enroll in <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\">Kali Vidya</a>, our online mystery school.<br><br>\r\n\r\nHelp deepen and expand our offerings as well as your own personal commitment to the Divine and spiritual community as you feel called. There are always opportunities to join us, and we welcome your participation and inspiration!<br><br>\r\n\r\n&nbsp;\r\n\r\n[blog category=\"33\" perpage=\"1\" pagination=\"\" ]\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"What we do\" active=\"\"]We function on multiple levels to serve the overall mission and vision of the organization by:\r\n<ul>\r\n	<li>Offering worship services and helping to fulfill the spiritual needs of community</li>\r\n	<li>Co-creating the Sha\'can tradition as a spiritual evolution of Eastern and Western thought, the(a)ology, lived experience, and devotion</li>\r\n	<li>Making the Divine Feminine/Divine Female in all Her guises, but particularly those of South Asian lineage honored by the Shakta Tantric path, accessible to Westerners</li>\r\n	<li>Educating about South Asian culture and religion</li>\r\n	<li>Offering rites of passage and life event ceremonies</li>\r\n	<li>Facilitating transformation for girls and women in order to promote self-esteem and empowerment</li>\r\n	<li>Providing spiritual pilgrimage opportunities</li>\r\n	<li>Engaging in interfaith dialogue and promoting cross-cultural awareness</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Volunteer\" active=\"\"]Visit our VolunteerMatch page to learn about current volunteer needs in support of the organization.\r\n<p align=\"center\"><a href=\"http://www.volunteermatch.org/results/org_detail.jsp?orgid=16615\" target=\"other\">\r\n<img alt=\"[VolunteerMatch - Where Volunteering Begins.]\" src=\"http://www.volunteermatch.org/images/2.0/new_logo.gif\" width=\"207\" height=\"102\" border=\"0\" /></a></p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Services\" active=\"\"]\r\n\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> Weddings, Handfasting &amp; Commitment Ceremonies</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nRenewal of Vows</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nSpiritual Guidance</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nBirth Rituals &amp; Blessingways</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nComing of Age, Puberty Rites &amp; Menarche Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCroning &amp; Menopause Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCrossing Over, Burial Rites &amp; Funerals</ol>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Advisors\" active=\"\"]SHARANYA is supported by a Council and Board made up of adepts, devotees and academics from the US and India. We are grateful for their partnership and support. \r\n\r\n<ul><li>Nyayaratna Chitrika, M.A.</li>\r\n<li>Rashbehari Das</li>\r\n<li>Shyam Sundar Dash</li>\r\n<li>Milan K. Dinda, Ph.D.</li>\r\n<li>Ravi Jain, MPH</li>\r\n<li>Elena Kelly</li>\r\n<li>Jeffrey J. Kripal, Ph.D.</li>\r\n<li>Murray Kucherawy</li>\r\n<li>Nancy Leatzow</li>\r\n<li>William Moulton</li>\r\n<li>James Ryan, Ph.D.</li>\r\n<li>Stuart Sovatsky, Ph.D.</li></ul>\r\n[/toggle]\r\n&nbsp;  \r\n\r\nReview the rest of our website for information on our offerings and initiatives. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\">Contact us</a> if we may provide additional information about ways to participate in the SHARANYA community.','Community','','inherit','open','open','','99127-revision-v1','','','2013-10-05 23:20:26','2013-10-06 06:20:26','',99127,'SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement wit',0,'revision','',0),(100544,2,'2013-10-05 23:39:43','2013-10-06 06:39:43','At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.<br><br>\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.<br><br>\r\n\r\n[blog category=\"2\" perpage=\"3\" pagination=\"\" ]\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n&nbsp;\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine.<br><br>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><br>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><br>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><br>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><br>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. Then join your hands together in prayer position at your heart and gently bow toward the altar as a sign of respect.</span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people\'s view, and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably (you may wish to bring your own and the temple has some on hand for community). </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b><br><br>\r\n\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.<br><br>\r\n\r\nAll who enter then pranam, paying respect to the lineage of teachers and the presiding teacher to honor the kaula, or spiritual family, of the temple and tradition.<br><br>\r\n\r\n<b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b><br><br>\r\n\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally. When approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.<br><br>\r\n\r\n<b>Why do we cover our feet in front of Maa’s altar?</b><br><br>\r\n\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. Also, in traditional Hindu culture (as in many other cultures), pointing the feet at one\'s elders or others is considered disrespectful; and we honor the idea and practice of maintaining humility and respect in all relationships.<br><br>\r\n\r\n<b>What does the word <i>prema</i> mean?</b><br><br>\r\n\r\nIt means \'love.\'<br><br>\r\n\r\n<b>Why do we call directions thrice at community pujas? Is this a hard and fast rule?</b><br><br> \r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and are supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once.<br><br>\r\n\r\n<b>Why do we ring the bell before we approach Maa?</b><br><br>\r\n\r\nThe bell is rung to let Maa know that we are coming to worship Her. It also awakens us to the power of vibrational energy made manifest.<br><br>\r\n\r\n<b>Why are there so many skulls associated with Kali and the Sha\'can path?</b><br><br>\r\n\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.<br><br>\r\n\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.<br><br>\r\n\r\n<b>What does <i>ishtadevi</i> mean?</b><br><br>\r\n\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.<br><br>\r\n\r\n<b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b><br><br>\r\n\r\nThe Sanskrit word Devi means Goddess, and the word Deva means God.<br><br>\r\n\r\n<b>What is <i>sadhana</i>?</b><br><br>\r\n\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.<br><br>\r\n\r\n<b>What is <i>dakshina</i>?</b><br><br>\r\n\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly.<br><br>\r\n\r\n<b>What does <i>Jai Maa</i> mean?</b><br><br>\r\n\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually.<br><br>\r\n\r\n<b>Why do we chant to Agni first during Puja?</b><br><br>\r\n\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.<br><br>\r\n\r\n<b>How do you \"ground\"?</b><br><br>\r\n\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand, invoking the power of पृथ्वी (pṛthvī), or Earth. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.<br><br>\r\n\r\n<b>What are the most important Sanskrit texts for Shaktas?</b><br><br>\r\n\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.<br><br>\r\n\r\n[/toggle]\r\n\r\n&nbsp;\r\n<h5>Jai Maa!</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n[teaser url=\"http://sharanya.org/events\" title=\"Puja Calendar\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0387-e1378621009871.jpg\" ]Upcoming dates[/teaser]','Puja','','inherit','open','open','','99134-revision-v1','','','2013-10-05 23:39:43','2013-10-06 06:39:43','',99134,'At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness.',0,'revision','',0),(100545,2,'2013-10-06 15:56:03','2013-10-06 22:56:03','Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can tradition.<br><br>\r\n\r\nOur courses are designed to help all spiritual seekers contextualize the ancient and living goddess traditions within the socio-cultural and psycho-spiritual framework of today\'s world, creating lived spaces for the Divine in all Her forms—including those of the Sacred Masculine—in personal practice and devotion.<br>\r\n\r\n[testimonials category=\"kali-vidya\" time=\"10\" effect=\"fade\" ]\r\n\r\nIf you seek community and want to learn more about SHARANYA\'s spiritual path as an authentic, Tantric lineage tradition of goddess worship, then we welcome you to delve into <em>Devoted to Devi: Embracing  Tradition - Walking the Path</em>.  Join this introductory class in our open source, interactive online forum!<br><br>\r\n\r\nRegistration is now OPEN for our next offerings.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"SHA101: <em>Devoted to Devi</em>\" active=\"\"]Join us for the next series of classes beginning January 2014.<br><br>\r\n\r\nClasses run for sixteen weeks to allow an integration of the rich lessons with your ongoing practice and explorations in the Sha\'can tradition. We begin this introductory course at SHARANYA\'s Kali Vidya with creation of a Western framework that helps us build a respectful and appropriate bridge to the Eastern mysteries and understanding of Devi, Goddess, our Divine Mother, She Who Embraces All.<br><br>\r\n\r\nGiven our roots in the earth-based spiritualities of East and West, we start with a very basic introduction to the Craft. Even if you are already familiar with this tradition, please consider yourself a beginner on our path as we create perspective for Western elements of devotion in Sha\'can. The first section of our course will give you an important introduction to and perspective on how we practice. The exercises given are also important foundational keys for the rest of the spiritual homework provided. In addition to on-line sharing, this includes daily practice, readings, research, participation in development of an on-line glossary, and other requirements designed to facilitate your spiritual exploration and unfolding.<br><br>\r\n\r\nWe then provide a brief background on what Tantra is (and what it is not) and how it fits within Sha\'can. Next, we offer an introduction and overview of the Dark Goddess and why She is important, followed by a beginner\'s look at Kali as the Great Mother and Four-Fold Feminine Force.<br><br>\r\n\r\nThis course, when all of the components are put together, creates a ritual through which you may approach Kali Maa, our Divine Mother, and gain understanding that will complement your sincere devotion.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"SHA201: <i>Unveiling Goddess: Practices at the Heart of Tantra</i>\" active=\"\"]This is an intermediate course for those who have completed SHA101. Join us for the next series of classes beginning January 2014.<br><br>\r\n\r\nOnce you have journeyed through our introductory course, having learned tools and absorbed the ethics and basics of the tradition, the next step in your studies lies here, in <i>Unveiling Goddess</i>. In this in-depth course, we will continue to explore the nuances of spiritual discipline and practice in the Sha\'can tradition, learning additional methods of worship and delving more deeply into the Tantric frameworks of the Shakta lineage carried from India to new shores. Participants in this collaborative forum will share experiences and receive feedback each week as they develop the techniques during <i>sadhana</i> (spiritual practice) and utilize them within their own devotional work, inclusive of ritual, prayer, meditation, ecstatic dance and other forms of worship. Emphasis will be on establishment of an invigorated daily practice through the pathways of the <i>Yoga Sutras</i>.[/toggle]\r\n\r\nTo enroll, simply pay online. Once we have received your registration, we will email you with login information and additional course details. Questions? Email us at <a title=\"Email Kali Vidya\" href=\"mailto:info@kalividya.org\" target=\"_blank\">info@kalividya.org</a>.<br><br>\r\n\r\n<form action=\"https://www.paypal.com/cgi-bin/webscr\" method=\"post\" target=\"_top\"><input type=\"hidden\" name=\"cmd\" value=\"_s-xclick\" />\r\n<input type=\"hidden\" name=\"hosted_button_id\" value=\"SLWA52RAF42GG\" />\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><input type=\"hidden\" name=\"on0\" value=\"Courses offered\" />Courses offered</td>\r\n</tr>\r\n<tr>\r\n<td><select name=\"os0\"><option value=\"SHA101\">SHA101 $81.00 USD</option><option value=\"SHA201\">SHA201 $81.00 USD</option></select></td>\r\n</tr>\r\n</tbody>\r\n</table>\r\n<input type=\"hidden\" name=\"currency_code\" value=\"USD\" />\r\n<div class=\"widget_feedburner\" style=\"padding: 15px;\"><button type=\"submit\">Enroll Now</button></div>\r\n</form>\r\n\r\n&nbsp;\r\n\r\n[teaser url=\"http://www.kalividya.org\" title=\"Kali Vidya\" src=\"http://sharanya.org/wp-content/uploads/2013/09/India-2007-050-e1379737365818.jpg\" ]Login[/teaser]',' Kali Vidya','','inherit','open','open','','99152-revision-v1','','','2013-10-06 15:56:03','2013-10-06 22:56:03','',99152,'Join us as we come together to explore Goddess through writings, poetry, reflection, discussion, meditation, devotion, spiritual technologies, <i>sadhana</i> (spiritual practice), and the creation of community through Shakta Tantra in the Sha\'can traditio',0,'revision','',0),(100546,2,'2013-10-06 17:43:35','2013-10-07 00:43:35','','Homepage','','inherit','open','open','','100178-autosave-v1','','','2013-10-06 17:43:35','2013-10-07 00:43:35','',100178,'',0,'revision','',0),(100547,2,'2013-10-06 17:52:58','2013-10-07 00:52:58','SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement with Maa and Her creation through <i>seva</i> or spiritual service.<br><br>\r\n\r\nWe welcome new community participation in all of our endeavors. As a spiritual seeker, you are invited to attend our public services and to learn about the Sha\'can tradition by sitting in circle and volunteering. If you wish to participate but are located far from our home, we invite you to enroll in <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\">Kali Vidya</a>, our online mystery school.<br><br>\r\n\r\nHelp deepen and expand our offerings as well as your own personal commitment to the Divine and spiritual community as you feel called. There are always opportunities to join us, and we welcome your participation and inspiration!<br><br>\r\n\r\n&nbsp;\r\n\r\n[blog category=\"33\" perpage=\"1\" pagination=\"\" ]\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"What we do\" active=\"\"]We function on multiple levels to serve the overall mission and vision of the organization by:\r\n<ul>\r\n	<li>Offering worship services and helping to fulfill the spiritual needs of community</li>\r\n	<li>Co-creating the Sha\'can tradition as a spiritual evolution of Eastern and Western thought, the(a)ology, lived experience, and devotion</li>\r\n	<li>Making the Divine Feminine/Divine Female in all Her guises, but particularly those of South Asian lineage honored by the Shakta Tantric path, accessible to Westerners</li>\r\n	<li>Educating about South Asian culture and religion</li>\r\n	<li>Offering rites of passage and life event ceremonies</li>\r\n	<li>Facilitating transformation for girls and women in order to promote self-esteem and empowerment</li>\r\n	<li>Providing spiritual pilgrimage opportunities</li>\r\n	<li>Engaging in interfaith dialogue and promoting cross-cultural awareness</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Volunteer\" active=\"\"]Visit our VolunteerMatch page to learn about current volunteer needs in support of the organization.\r\n<p align=\"center\"><a href=\"http://www.volunteermatch.org/results/org_detail.jsp?orgid=16615\" target=\"other\">\r\n<img alt=\"[VolunteerMatch - Where Volunteering Begins.]\" src=\"http://www.volunteermatch.org/images/2.0/new_logo.gif\" width=\"207\" height=\"102\" border=\"0\" /></a></p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Services\" active=\"\"]\r\n\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> Weddings, Handfasting &amp; Commitment Ceremonies</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nRenewal of Vows</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nSpiritual Guidance</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nBirth Rituals &amp; Blessingways</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nComing of Age, Puberty Rites &amp; Menarche Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCroning &amp; Menopause Rituals</ol>\r\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>\r\nCrossing Over, Burial Rites &amp; Funerals</ol>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Advisors\" active=\"\"]SHARANYA is supported by a Council and Board made up of adepts, devotees and academics from the US and India. We are grateful for their partnership and support. \r\n\r\n<ul><li>Rashbehari Das</li>\r\n<li>Shyam Sundar Dash</li>\r\n<li>Milan K. Dinda, Ph.D.</li>\r\n<li>Ravi Jain, MPH</li>\r\n<li>Elena Kelly</li>\r\n<li>Jeffrey J. Kripal, Ph.D.</li>\r\n<li>Murray Kucherawy</li>\r\n<li>Nancy Leatzow</li>\r\n<li>William Moulton</li>\r\n<li>Chitrika Nyayaratna, M.A.</li>\r\n<li>James Ryan, Ph.D.</li>\r\n<li>Stuart Sovatsky, Ph.D.</li></ul>\r\n[/toggle]\r\n&nbsp;  \r\n\r\nReview the rest of our website for information on our offerings and initiatives. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\">Contact us</a> if we may provide additional information about ways to participate in the SHARANYA community.','Community','','inherit','open','open','','99127-revision-v1','','','2013-10-06 17:52:58','2013-10-07 00:52:58','',99127,'SHARANYA is a small and growing community-supported organization, run fully by devotee volunteers. All of our work in the world, from pujas and meditation circles, to project work in India, is carried out from a place of love and desire for engagement wit',0,'revision','',0),(100548,2,'2013-10-06 17:58:32','2013-10-07 00:58:32','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang','','','2013-10-06 18:00:09','2013-10-07 01:00:09','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100549,2,'2013-10-06 18:01:55','2013-10-07 01:01:55','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-2','','','2013-10-06 18:01:55','2013-10-07 01:01:55','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100550,2,'2013-10-06 18:03:16','2013-10-07 01:03:16','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-3','','','2013-10-06 18:03:16','2013-10-07 01:03:16','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100551,2,'2013-10-06 18:05:11','2013-10-07 01:05:11','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. Program consists of teaching, puja, meditation, bhajan and aarati followed by refreshments.\r\n\r\nPaush Purnima is the full-moon time of reflection during the Hindu month of Magha. Traditionally, we think about our past mistakes and seek to make right the tensions that exist inside as well as outside of ourselves. Join us in community. ','Paush Purnima Satsang','','publish','closed','closed','','purnima-satsang-4','','','2014-01-16 15:13:06','2014-01-16 22:13:06','',0,'http://Gatherwithusforfullmoonmeditationandreflectioneachmonth.Everyoneiswelcome,nopriorexperiencenecessary.',0,'th_events','',0),(100552,2,'2013-10-06 18:05:57','2013-10-07 01:05:57','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-5','','','2013-10-06 18:06:19','2013-10-07 01:06:19','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100553,2,'2013-10-06 18:07:15','2013-10-07 01:07:15','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-6','','','2013-10-06 18:07:15','2013-10-07 01:07:15','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100554,2,'2013-10-06 18:08:23','2013-10-07 01:08:23','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-7','','','2013-10-06 18:08:23','2013-10-07 01:08:23','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100555,2,'2013-10-06 18:11:13','2013-10-07 01:11:13','Each month prior to puja, community and initiates gather for teachings on the Tantras. Particulars of ritual, personal practice, philosophy, and spiritual development are explored. ','Teaching Circle','','inherit','open','open','','100461-autosave-v1','','','2013-10-06 18:11:13','2013-10-07 01:11:13','',100461,'Each month prior to puja, community and initiates gather for teachings on the Tantras. Particulars of ritual, personal practice, philosophy, and spiritual development are explored. ',0,'revision','',0),(100556,2,'2013-10-06 18:14:41','2013-10-07 01:14:41','SHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Śākta Tantra from ancient roots to serve those who seek to know the Divine beyond the boundaries of geography and religious dogma. With an authentic lineage in embodied, goddess-centered tradition as birthed in northeastern India and contextualized for today, ours is path of strengthening oneself to employ spiritual technologies in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<ol><b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i></ol>\r\n\r\n<ol><b>II. I remember all that is, was and ever will be.</b> <i>Live the present moment, honor the ancestors, respect the future generations;  time is not linear, but travels in a sacred spiral that spans all of existence.</i></ol>\r\n\r\n<ol><b>III. I provoke, invoke and live the Divine Will.</b> <i>Commit to transforming yourself, your community and the planet by doing the work of spirituality; make your practice that of the awakened mystic in our time.</i></ol>\r\n\r\n<center>\r\n<b>Evam Astu!</b><br>\r\n\r\n<i>So mote it be!</i><br><br>\r\n\r\n<span style=\"color: #9c1601; font-family: wingdings; font-size: xx-large;\">\\</span></center>[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Our Mission\" active=\"\"]To promote healing, truth, and personal transformation through integration of embodied worship, spiritual discipline and devotion, creating an engaged spirituality in service to social justice.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Our Vision\" active=\"\"]Our vision is of a harmonious global community where our inherent divinity—the essence of male and female—is welcomed, balanced, sustained, honored, and celebrated as quintessential to creation. Through open hearts, surrendered egos, willingness, and a deep commitment, we create a compassionate and strong, safe space to engage spirituality that brings Devi, Goddess, home to each one of us.[/toggle]\r\n\r\n<br>\r\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded on August 2, 1998 by a scholar and activist, this public charity (EIN: 94-3334334) received federal tax-exempt status in February 2002 in order to support a local and international community through a variety of programs and services.<br><br>\r\n\r\nOur community is open to all seeking to better understand the ways of Goddess—particularly in her antinomian, chthonic, relational, cyclical, and embodied forms. In our community:<br><br>\r\n\r\n<ul style=\"padding-left: 30px;\"><ul><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> We seek to know Her throughout the spaces of Self and World.</ul></ul>\r\n\r\n<ul style=\"padding-left: 30px;\"><ul><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>  We dedicate ourselves to Her devotion.</ul></ul>\r\n\r\n<ul style=\"padding-left: 30px;\"><ul><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>  We make a commitment to action and service for the betterment of all beings.</ul></ul>\r\n\r\n<ul style=\"padding-left: 30px;\"><ul><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>  We embrace the work of conscious relationship between the Sacred Female and Sacred Male.</ul></ul>\r\n\r\n<ul style=\"padding-left: 30px;\"><ul><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span>  We strive to resacralize the Feminine and unpathologize the Masculine.</ul></ul>\r\n&nbsp;\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-10-06 18:14:41','2013-10-07 01:14:41','',20,'SHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Śākta Tantra from ancient roots to serve those who seek to know the Divine beyond the boundaries of geography and religious dogma. With an authentic l',0,'revision','',0),(100557,2,'2013-10-06 18:16:03','2013-10-07 01:16:03','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-8','','','2013-10-06 18:16:03','2013-10-07 01:16:03','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100558,2,'2013-10-06 18:19:53','2013-10-07 01:19:53','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-9','','','2013-10-06 18:19:53','2013-10-07 01:19:53','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100559,2,'2013-10-06 18:20:22','2013-10-07 01:20:22','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-10','','','2013-10-06 18:20:22','2013-10-07 01:20:22','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100560,2,'2013-10-06 18:20:50','2013-10-07 01:20:50','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-11','','','2013-10-06 18:20:50','2013-10-07 01:20:50','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100561,2,'2013-10-06 18:21:09','2013-10-07 01:21:09','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-12','','','2013-10-06 18:21:09','2013-10-07 01:21:09','',0,'Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ',0,'th_events','',0),(100562,2,'2013-10-06 18:21:32','2013-10-07 01:21:32','Gather with us for full moon meditation and reflection each month. Everyone is welcome, no prior experience necessary. ','Purnima Satsang','','publish','closed','closed','','purnima-satsang-13','','','2014-10-07 11:25:12','2014-10-07 18:25:12','',0,'http://Gatherwithusforfullmoonmeditationandreflectioneachmonth.Everyoneiswelcome,nopriorexperiencenecessary.',0,'th_events','',0),(100563,2,'2013-10-06 18:23:10','2013-10-07 01:23:10','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang','','','2013-10-06 18:23:10','2013-10-07 01:23:10','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100564,2,'2013-10-06 18:23:54','2013-10-07 01:23:54','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-2','','','2013-10-06 18:23:54','2013-10-07 01:23:54','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100565,2,'2013-10-06 18:24:21','2013-10-07 01:24:21','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-3','','','2013-10-06 18:24:21','2013-10-07 01:24:21','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100566,2,'2013-10-06 18:24:41','2013-10-07 01:24:41','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-4','','','2013-10-06 18:24:41','2013-10-07 01:24:41','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100567,2,'2013-10-06 18:25:07','2013-10-07 01:25:07','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-5','','','2013-10-06 18:25:07','2013-10-07 01:25:07','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100568,2,'2013-10-06 18:25:36','2013-10-07 01:25:36','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-6','','','2013-10-06 18:25:36','2013-10-07 01:25:36','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100569,2,'2013-10-06 18:26:02','2013-10-07 01:26:02','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-7','','','2013-10-06 18:26:02','2013-10-07 01:26:02','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100570,2,'2013-10-06 18:26:29','2013-10-07 01:26:29','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-8','','','2013-10-06 18:26:29','2013-10-07 01:26:29','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100571,2,'2013-10-06 18:26:59','2013-10-07 01:26:59','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-9','','','2013-10-06 18:26:59','2013-10-07 01:26:59','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100572,2,'2013-10-06 18:27:24','2013-10-07 01:27:24','Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ','Amavasya Satsang','','publish','closed','closed','','amavasya-satsang-10','','','2013-10-14 21:39:59','2013-10-15 04:39:59','',0,'Gather with us each month for new moon meditation and reflection. Everyone is welcome to join the circle, and no prior experience is necessary. ',0,'th_events','',0),(100573,2,'2010-10-06 20:18:56','2010-10-07 03:18:56','','Homepage 2','','publish','closed','closed','','homepage-2','','','2013-10-11 21:56:08','2013-10-12 04:56:08','',0,'',0,'th_slideshows','',0),(100574,2,'2002-10-06 20:21:45','2002-10-07 03:21:45','','Homepage 3','','publish','closed','closed','','homepage-3','','','2013-10-11 21:56:57','2013-10-12 04:56:57','',0,'',0,'th_slideshows','',0),(100575,2,'2013-10-08 21:18:08','2013-10-09 04:18:08','','Temple Facade','','inherit','open','open','','dscn1779','','','2013-10-08 21:18:08','2013-10-09 04:18:08','',100573,'',0,'attachment','image/jpeg',0),(100576,2,'2013-10-08 21:41:20','2013-10-09 04:41:20','<blockquote>In the sacred texts of Tantra, we learn of the Maa\'s expression of virtues. She is Divine Mother, and we honor Her as such. Yet, it is also true that sexuality, the fecundity of menstrual blood, the wild and untamable nature of reality, and all things antinomian come together in Her, expanding our notion of the Divine beyond motherly limitations. Through Her, the Dark Goddess, we see the potential for liberation because Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most engaged reality.</blockquote>\r\n\r\nEach month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matters and lived experience (<em>upadesha</em>), or to learn about the sacred texts and their lessons (<em>pravachan</em>).  We welcome you to join us. \r\n\r\nYou may also wish to attend classes (either in person or online through <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\" target=\"_blank\">Kali Vidya</a>) and participate in our other gatherings to learn more about and come to experience directly Her mysteries.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Class offerings\" active=\"\"]\r\n\r\n<ul>\r\n	<li><b>Ritual Practices of Shakta Tantra</b> - This three-part course is an introduction to worship and devotion of Mahadevi, the Great Goddess of Hinduism, the all-pervading Shakti, and Kali Maa, Dark Mother, the Supreme Goddess of Shakta Tantra. Participants will learn the context and content of worship in the living goddess tradition of Western Shakta Tantra called Sha\'can. Puja basics, including how to honor Devi (Goddess) Kali at home, will be taught. This offering may be particularly rewarding if you are considering training with us, are looking to incorporate Kali worship or worship of other forms of the Divine Mother from the Hindu tradition into your existing spiritual path, or are seeking a fuller experience with your dedicated worship in community.</li>\r\n	<li><b>Tools for Transformation</b> - This lecture and practice workshop series is focused on Yogic and Tantrick tools for transformation. All offerings include both educational and immediately useful, hands-on components; and all are set within a framework that recognizes a great spiritual truth: the personal is the planetary. Our work and commitment through each event is to broaden and deepen your experience of how changing yourself means changing the world. Sample workshops have included:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li><b>The Path of the Yoni: Tantrik Tools for Acceptance and Empowerment.</b> Let\'s discuss, celebrate and explore reverence for women\'s sexuality; viewing our bodies in a healthy way; the Tantric traditions of Kamakhya; and together dispel myths about tantric sex while unearthing the power of our yoni.</li>\r\n	<li><b>Tantra &amp; The Shamanic Path.</b> Learn and begin working with concepts of incarnation, personal responsibility and liberation; exercises such as recapitulation, stalking awareness, dreaming, and gratitudes introduced.</li>\r\n	<li><b>Tantra &amp; The Power of Spellcraft. </b>Delve more deeply into the history of what has birthed some of today\'s Indo-Pagan traditions; learn about initiations, spellwork, and the basics of the Western Craft (casting a circle, elements and directions, grounding and centering, etc.) relative to Tantrick practices; open to notions of what it means to hold responsibility and integrity in the practice of magick.</li>\r\n	<li><b>Tantrik Awakening.</b> Discover the powerful techniques of <i>pranayama</i> (breathwork) and <i>nyasa</i> (placement); explore Bhakti Yoga (the path of surrender to the Divine through devotion); and learn the fundamentals of Kundalini within a Shakta Tantrick <i>marga</i> (pathway).</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Gods and Goddesses of India Series</b> - Offering an introduction to the Western practitioner who seeks to know Hindu deities more concretely and practically, this series has three parts:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li>Goddesses of India - An introduction to the most commonly seen goddesses in India; Durga, Parvati, Kali, Lakshmi, Sarasvati, Lalita.</li>\r\n	<li>Gods of India - An introduction to the most commonly seen gods of India; Shiva, Vishnu, Brahma, Ganesha, Krishna, Rama, Agni.</li>\r\n	<li>Goddesses of Tantra - An introduction to the Dasa Mahavidya and others of the Tantric persuasion</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Fierce Mothers: Tantrik Goddesses of Self-sacrifice</b> - This workshop opens doorways to the <em>raudra</em> (fierce) goddesses of India, including Camunda, Chinnamasta, Bagalamukhi, and several other of the Mahavidyas. This is a path to embracing feminine power and self-acceptance through Divine love and inspiration.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[testimonials category=\"satsang-and-classes\" time=\"10\" effect=\"fade\" ]\r\n\r\n[blog category=\"53\" perpage=\"3\" pagination=\"on\" ]','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-10-08 21:41:20','2013-10-09 04:41:20','',99138,'<blockquote>In the sacred texts of Tantra, we learn of the Maa\'s expression of virtues. She is Divine Mother, and we honor Her as such. Yet, it is also true that sexuality, the fecundity of menstrual blood, the wild and untamable nature of reality, and al',0,'revision','',0),(100577,2,'2013-10-08 21:43:09','2013-10-09 04:43:09','Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matters and lived experience (<em>upadesha</em>), or to learn about the sacred texts and their lessons (<em>pravachan</em>).  We welcome you to join us. \r\n\r\n<blockquote>In the sacred texts of Tantra, we learn of the Maa\'s expression of virtues. She is Divine Mother, and we honor Her as such. Yet, it is also true that sexuality, the fecundity of menstrual blood, the wild and untamable nature of reality, and all things antinomian come together in Her, expanding our notion of the Divine beyond motherly limitations. Through Her, the Dark Goddess, we see the potential for liberation because Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most engaged reality.</blockquote><br><br>\r\n\r\nYou may also wish to attend classes (either in person or online through <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\" target=\"_blank\">Kali Vidya</a>) and participate in our other gatherings to learn more about and come to experience directly Her mysteries.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Class offerings\" active=\"\"]\r\n\r\n<ul>\r\n	<li><b>Ritual Practices of Shakta Tantra</b> - This three-part course is an introduction to worship and devotion of Mahadevi, the Great Goddess of Hinduism, the all-pervading Shakti, and Kali Maa, Dark Mother, the Supreme Goddess of Shakta Tantra. Participants will learn the context and content of worship in the living goddess tradition of Western Shakta Tantra called Sha\'can. Puja basics, including how to honor Devi (Goddess) Kali at home, will be taught. This offering may be particularly rewarding if you are considering training with us, are looking to incorporate Kali worship or worship of other forms of the Divine Mother from the Hindu tradition into your existing spiritual path, or are seeking a fuller experience with your dedicated worship in community.</li>\r\n	<li><b>Tools for Transformation</b> - This lecture and practice workshop series is focused on Yogic and Tantrick tools for transformation. All offerings include both educational and immediately useful, hands-on components; and all are set within a framework that recognizes a great spiritual truth: the personal is the planetary. Our work and commitment through each event is to broaden and deepen your experience of how changing yourself means changing the world. Sample workshops have included:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li><b>The Path of the Yoni: Tantrik Tools for Acceptance and Empowerment.</b> Let\'s discuss, celebrate and explore reverence for women\'s sexuality; viewing our bodies in a healthy way; the Tantric traditions of Kamakhya; and together dispel myths about tantric sex while unearthing the power of our yoni.</li>\r\n	<li><b>Tantra &amp; The Shamanic Path.</b> Learn and begin working with concepts of incarnation, personal responsibility and liberation; exercises such as recapitulation, stalking awareness, dreaming, and gratitudes introduced.</li>\r\n	<li><b>Tantra &amp; The Power of Spellcraft. </b>Delve more deeply into the history of what has birthed some of today\'s Indo-Pagan traditions; learn about initiations, spellwork, and the basics of the Western Craft (casting a circle, elements and directions, grounding and centering, etc.) relative to Tantrick practices; open to notions of what it means to hold responsibility and integrity in the practice of magick.</li>\r\n	<li><b>Tantrik Awakening.</b> Discover the powerful techniques of <i>pranayama</i> (breathwork) and <i>nyasa</i> (placement); explore Bhakti Yoga (the path of surrender to the Divine through devotion); and learn the fundamentals of Kundalini within a Shakta Tantrick <i>marga</i> (pathway).</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Gods and Goddesses of India Series</b> - Offering an introduction to the Western practitioner who seeks to know Hindu deities more concretely and practically, this series has three parts:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li>Goddesses of India - An introduction to the most commonly seen goddesses in India; Durga, Parvati, Kali, Lakshmi, Sarasvati, Lalita.</li>\r\n	<li>Gods of India - An introduction to the most commonly seen gods of India; Shiva, Vishnu, Brahma, Ganesha, Krishna, Rama, Agni.</li>\r\n	<li>Goddesses of Tantra - An introduction to the Dasa Mahavidya and others of the Tantric persuasion</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Fierce Mothers: Tantrik Goddesses of Self-sacrifice</b> - This workshop opens doorways to the <em>raudra</em> (fierce) goddesses of India, including Camunda, Chinnamasta, Bagalamukhi, and several other of the Mahavidyas. This is a path to embracing feminine power and self-acceptance through Divine love and inspiration.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[testimonials category=\"satsang-and-classes\" time=\"10\" effect=\"fade\" ]\r\n\r\n[blog category=\"53\" perpage=\"3\" pagination=\"on\" ]','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-10-08 21:43:09','2013-10-09 04:43:09','',99138,'Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matte',0,'revision','',0),(100578,2,'2013-10-08 21:45:32','2013-10-09 04:45:32','The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness some of Soma\'s power, opening to the moon\'s energy, elixir of both humans and the gods, to help us find and then begin translating that inner wisdom into conscious intention.\n\nOur work in circle was focused on <i>pratyahara</i> practices, meaning those spiritual exercises that help us detach from external phenomenal awareness and enter more fully into the internal landscape of consciousness, doing so for exploration, deepening, and potential revelation.  Beginning with <i>pranayama</i>, sometimes called breath work, we started to activate <i>shakti</i>, the primal life-force energy. \n\nPrana means vital energy, and it is carried throughout the body on and with the breath. In this practice, energy is called <i>prana-shakti</i> to acknowledge the force that on one level is associated with our soul and on another level is connected to the larger expanse of universal power and potential. Prana was the foundation of our engagement with Soma through the immortality of our human yearning as activated by the <i>amrita</i> of divine inspiration.  \n\nFrom pranayama, an awakening into the subtle language of sound, we engaged the ancient practice of <i>trataka</i>, or fixed gaze, and entered the inner spaces where light and shadow, form and meaning, begin to take on new resonances. Three cycles of trataka complete, we ventured into the territory of spontaneous arisings, allowing the full moon to guide our explorations.  My own work revealed new understandings of the power of the moon\'s blessings and gave this energy a beautiful face. Looking much like an opalescent Kwan Yin, my divinity emerged from a cloudy haze of instability, quickly taking shape and transforming into, yes, a vision; but moreover an experience. \n\nAfter an hour, our focusings and meditations were complete and we enjoyed sharing in the satsang about our individual experiences. Our closing gratitudes culminated in the Pavamana Mantra: \n\n<center><i><b>Om Asatoma Sad Gamaya\nTamasoma Jyotir Gamaya\nMrityorma Amritam Gamaya</i></b></center>\n\nThis mantra may be found <a href=\"/the-path/mantra/\">here</a>. so be sure to <a href=\"http://www.mynewsletterbuilder.com/tools/subscription.php?action=subscribe&username=kalichandra&subscribe_url=http://www.sharanya.org&unsubscribe_url=http://www.sharanya.org\">sign up for our newsletter</a> to listen, learn the Sanskrit in the original, work with a transliteration to help facilitate pronunciation, and get an English translation.   In the meantime, we welcome your sharings on your own full moon experiences and look forward to circling with you in person or in spirit soon! \n\n','Purnima (Full Moon) Practice & Meditation','','inherit','open','open','','99039-autosave-v1','','','2013-10-08 21:45:32','2013-10-09 04:45:32','',99039,'The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness s',0,'revision','',0),(100579,2,'2013-10-08 21:46:11','2013-10-09 04:46:11','The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness some of Soma\'s power, opening to the moon\'s energy, elixir of both humans and the gods, to help us find and then begin translating that inner wisdom into conscious intention.\r\n\r\nOur work in circle was focused on <i>pratyahara</i> practices, meaning those spiritual exercises that help us detach from external phenomenal awareness and enter more fully into the internal landscape of consciousness, doing so for exploration, deepening, and potential revelation.  Beginning with <i>pranayama</i>, sometimes called breath work, we started to activate <i>shakti</i>, the primal life-force energy. \r\n\r\nPrana means vital energy, and it is carried throughout the body on and with the breath. In this practice, energy is called <i>prana-shakti</i> to acknowledge the force that on one level is associated with our soul and on another level is connected to the larger expanse of universal power and potential. Prana was the foundation of our engagement with Soma through the immortality of our human yearning as activated by the <i>amrita</i> of divine inspiration.  \r\n\r\nFrom pranayama, an awakening into the subtle language of sound, we engaged the ancient practice of <i>trataka</i>, or fixed gaze, and entered the inner spaces where light and shadow, form and meaning, begin to take on new resonances. Three cycles of trataka complete, we ventured into the territory of spontaneous arisings, allowing the full moon to guide our explorations.  My own work revealed new understandings of the power of the moon\'s blessings and gave this energy a beautiful face. Looking much like an opalescent Kwan Yin, my divinity emerged from a cloudy haze of instability, quickly taking shape and transforming into, yes, a vision; but moreover an experience. \r\n\r\nAfter an hour, our focusings and meditations were complete and we enjoyed sharing in the satsang about our individual experiences. Our closing gratitudes culminated in the Pavamana Mantra: \r\n\r\n<center><i><b>Om Asatoma Sad Gamaya\r\nTamasoma Jyotir Gamaya\r\nMrityorma Amritam Gamaya</i></b></center>\r\n\r\nThis mantra may be found <a href=\"/the-path/mantra/\">here</a>, where you may listen, learn the Sanskrit in the original, work with a transliteration to help facilitate pronunciation, and get an English translation. \r\n\r\n','Purnima (Full Moon) Practice & Meditation','','inherit','open','open','','99039-revision-v1','','','2013-10-08 21:46:11','2013-10-09 04:46:11','',99039,'The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness s',0,'revision','',0),(100580,2,'2013-10-08 21:46:48','2013-10-09 04:46:48','The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness some of Soma\'s power, opening to the moon\'s energy, elixir of both humans and the gods, to help us find and then begin translating that inner wisdom into conscious intention.\r\n\r\nOur work in circle was focused on <i>pratyahara</i> practices, meaning those spiritual exercises that help us detach from external phenomenal awareness and enter more fully into the internal landscape of consciousness, doing so for exploration, deepening, and potential revelation.  Beginning with <i>pranayama</i>, sometimes called breath work, we started to activate <i>shakti</i>, the primal life-force energy. \r\n\r\nPrana means vital energy, and it is carried throughout the body on and with the breath. In this practice, energy is called <i>prana-shakti</i> to acknowledge the force that on one level is associated with our soul and on another level is connected to the larger expanse of universal power and potential. Prana was the foundation of our engagement with Soma through the immortality of our human yearning as activated by the <i>amrita</i> of divine inspiration.  \r\n\r\nFrom pranayama, an awakening into the subtle language of sound, we engaged the ancient practice of <i>trataka</i>, or fixed gaze, and entered the inner spaces where light and shadow, form and meaning, begin to take on new resonances. Three cycles of trataka complete, we ventured into the territory of spontaneous arisings, allowing the full moon to guide our explorations.  My own work revealed new understandings of the power of the moon\'s blessings and gave this energy a beautiful face. Looking much like an opalescent Kwan Yin, my divinity emerged from a cloudy haze of instability, quickly taking shape and transforming into, yes, a vision; but moreover an experience. \r\n\r\nAfter an hour, our focusings and meditations were complete and we enjoyed sharing in the satsang about our individual experiences. Our closing gratitudes culminated in the Pavamana Mantra: \r\n\r\n<center><i><b>Om Asatoma Sad Gamaya\r\nTamasoma Jyotir Gamaya\r\nMrityorma Amritam Gamaya</i></b></center>\r\n\r\nThis mantra may be found <a href=\"/the-path/mantras/\">here</a>, where you may listen, learn the Sanskrit in the original, work with a transliteration to help facilitate pronunciation, and get an English translation. \r\n\r\n','Purnima (Full Moon) Practice & Meditation','','inherit','open','open','','99039-revision-v1','','','2013-10-08 21:46:48','2013-10-09 04:46:48','',99039,'The full moon is a time of expanded awareness, the moon a sacred instigation to move more deeply into our unconscious, into our dreams, and into our inner spaces for insight and embodied wisdom. Yesterday evening, we gathered in the Sanctuary to harness s',0,'revision','',0),(100581,2,'2013-10-08 21:48:50','2013-10-09 04:48:50','Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matters and lived experience (<em>upadesha</em>), or to learn about the sacred texts and their lessons (<em>pravachan</em>).  We welcome you to join us.<br><br>\r\n\r\n<blockquote>In the sacred texts of Tantra, we learn of the Maa\'s expression of virtues. She is Divine Mother, and we honor Her as such. Yet, it is also true that sexuality, the fecundity of menstrual blood, the wild and untamable nature of reality, and all things antinomian come together in Her, expanding our notion of the Divine beyond motherly limitations. Through Her, the Dark Goddess, we see the potential for liberation because Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most engaged reality.</blockquote><br><br>\r\n\r\nYou may also wish to attend classes (either in person or online through <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\" target=\"_blank\">Kali Vidya</a>) and participate in our other gatherings to learn more about and come to experience directly Her mysteries.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Class offerings\" active=\"\"]\r\n\r\n<ul>\r\n	<li><b>Ritual Practices of Shakta Tantra</b> - This three-part course is an introduction to worship and devotion of Mahadevi, the Great Goddess of Hinduism, the all-pervading Shakti, and Kali Maa, Dark Mother, the Supreme Goddess of Shakta Tantra. Participants will learn the context and content of worship in the living goddess tradition of Western Shakta Tantra called Sha\'can. Puja basics, including how to honor Devi (Goddess) Kali at home, will be taught. This offering may be particularly rewarding if you are considering training with us, are looking to incorporate Kali worship or worship of other forms of the Divine Mother from the Hindu tradition into your existing spiritual path, or are seeking a fuller experience with your dedicated worship in community.</li>\r\n	<li><b>Tools for Transformation</b> - This lecture and practice workshop series is focused on Yogic and Tantrick tools for transformation. All offerings include both educational and immediately useful, hands-on components; and all are set within a framework that recognizes a great spiritual truth: the personal is the planetary. Our work and commitment through each event is to broaden and deepen your experience of how changing yourself means changing the world. Sample workshops have included:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li><b>The Path of the Yoni: Tantrik Tools for Acceptance and Empowerment.</b> Let\'s discuss, celebrate and explore reverence for women\'s sexuality; viewing our bodies in a healthy way; the Tantric traditions of Kamakhya; and together dispel myths about tantric sex while unearthing the power of our yoni.</li>\r\n	<li><b>Tantra &amp; The Shamanic Path.</b> Learn and begin working with concepts of incarnation, personal responsibility and liberation; exercises such as recapitulation, stalking awareness, dreaming, and gratitudes introduced.</li>\r\n	<li><b>Tantra &amp; The Power of Spellcraft. </b>Delve more deeply into the history of what has birthed some of today\'s Indo-Pagan traditions; learn about initiations, spellwork, and the basics of the Western Craft (casting a circle, elements and directions, grounding and centering, etc.) relative to Tantrick practices; open to notions of what it means to hold responsibility and integrity in the practice of magick.</li>\r\n	<li><b>Tantrik Awakening.</b> Discover the powerful techniques of <i>pranayama</i> (breathwork) and <i>nyasa</i> (placement); explore Bhakti Yoga (the path of surrender to the Divine through devotion); and learn the fundamentals of Kundalini within a Shakta Tantrick <i>marga</i> (pathway).</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Gods and Goddesses of India Series</b> - Offering an introduction to the Western practitioner who seeks to know Hindu deities more concretely and practically, this series has three parts:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li>Goddesses of India - An introduction to the most commonly seen goddesses in India; Durga, Parvati, Kali, Lakshmi, Sarasvati, Lalita.</li>\r\n	<li>Gods of India - An introduction to the most commonly seen gods of India; Shiva, Vishnu, Brahma, Ganesha, Krishna, Rama, Agni.</li>\r\n	<li>Goddesses of Tantra - An introduction to the Dasa Mahavidya and others of the Tantric persuasion</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Fierce Mothers: Tantrik Goddesses of Self-sacrifice</b> - This workshop opens doorways to the <em>raudra</em> (fierce) goddesses of India, including Camunda, Chinnamasta, Bagalamukhi, and several other of the Mahavidyas. This is a path to embracing feminine power and self-acceptance through Divine love and inspiration.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[testimonials category=\"satsang-and-classes\" time=\"10\" effect=\"fade\" ]\r\n\r\n[blog category=\"53\" perpage=\"3\" pagination=\"on\" ]','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-10-08 21:48:50','2013-10-09 04:48:50','',99138,'Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matte',0,'revision','',0),(100582,2,'2013-10-08 21:49:17','2013-10-09 04:49:17','Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matters and lived experience (<em>upadesha</em>), or to learn about the sacred texts and their lessons (<em>pravachan</em>).  We welcome you to join us.<br><br>\r\n\r\n<blockquote>In the sacred texts of Tantra, we learn of the Maa\'s expression of virtues. She is Divine Mother, and we honor Her as such. Yet, it is also true that sexuality, the fecundity of menstrual blood, the wild and untamable nature of reality, and all things antinomian come together in Her, expanding our notion of the Divine beyond motherly limitations. Through Her, the Dark Goddess, we see the potential for liberation because Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most engaged reality.</blockquote><br>\r\n\r\nYou may also wish to attend classes (either in person or online through <a title=\"Kali Vidya\" href=\"http://sharanya.org/resources/kali-vidya/\" target=\"_blank\">Kali Vidya</a>) and participate in our other gatherings to learn more about and come to experience directly Her mysteries.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Class offerings\" active=\"\"]\r\n\r\n<ul>\r\n	<li><b>Ritual Practices of Shakta Tantra</b> - This three-part course is an introduction to worship and devotion of Mahadevi, the Great Goddess of Hinduism, the all-pervading Shakti, and Kali Maa, Dark Mother, the Supreme Goddess of Shakta Tantra. Participants will learn the context and content of worship in the living goddess tradition of Western Shakta Tantra called Sha\'can. Puja basics, including how to honor Devi (Goddess) Kali at home, will be taught. This offering may be particularly rewarding if you are considering training with us, are looking to incorporate Kali worship or worship of other forms of the Divine Mother from the Hindu tradition into your existing spiritual path, or are seeking a fuller experience with your dedicated worship in community.</li>\r\n	<li><b>Tools for Transformation</b> - This lecture and practice workshop series is focused on Yogic and Tantrick tools for transformation. All offerings include both educational and immediately useful, hands-on components; and all are set within a framework that recognizes a great spiritual truth: the personal is the planetary. Our work and commitment through each event is to broaden and deepen your experience of how changing yourself means changing the world. Sample workshops have included:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li><b>The Path of the Yoni: Tantrik Tools for Acceptance and Empowerment.</b> Let\'s discuss, celebrate and explore reverence for women\'s sexuality; viewing our bodies in a healthy way; the Tantric traditions of Kamakhya; and together dispel myths about tantric sex while unearthing the power of our yoni.</li>\r\n	<li><b>Tantra &amp; The Shamanic Path.</b> Learn and begin working with concepts of incarnation, personal responsibility and liberation; exercises such as recapitulation, stalking awareness, dreaming, and gratitudes introduced.</li>\r\n	<li><b>Tantra &amp; The Power of Spellcraft. </b>Delve more deeply into the history of what has birthed some of today\'s Indo-Pagan traditions; learn about initiations, spellwork, and the basics of the Western Craft (casting a circle, elements and directions, grounding and centering, etc.) relative to Tantrick practices; open to notions of what it means to hold responsibility and integrity in the practice of magick.</li>\r\n	<li><b>Tantrik Awakening.</b> Discover the powerful techniques of <i>pranayama</i> (breathwork) and <i>nyasa</i> (placement); explore Bhakti Yoga (the path of surrender to the Divine through devotion); and learn the fundamentals of Kundalini within a Shakta Tantrick <i>marga</i> (pathway).</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Gods and Goddesses of India Series</b> - Offering an introduction to the Western practitioner who seeks to know Hindu deities more concretely and practically, this series has three parts:</li>\r\n</ul>\r\n<ol>\r\n<ol>\r\n	<li>Goddesses of India - An introduction to the most commonly seen goddesses in India; Durga, Parvati, Kali, Lakshmi, Sarasvati, Lalita.</li>\r\n	<li>Gods of India - An introduction to the most commonly seen gods of India; Shiva, Vishnu, Brahma, Ganesha, Krishna, Rama, Agni.</li>\r\n	<li>Goddesses of Tantra - An introduction to the Dasa Mahavidya and others of the Tantric persuasion</li>\r\n</ol>\r\n</ol>\r\n<ul>\r\n	<li><b>Fierce Mothers: Tantrik Goddesses of Self-sacrifice</b> - This workshop opens doorways to the <em>raudra</em> (fierce) goddesses of India, including Camunda, Chinnamasta, Bagalamukhi, and several other of the Mahavidyas. This is a path to embracing feminine power and self-acceptance through Divine love and inspiration.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[testimonials category=\"satsang-and-classes\" time=\"10\" effect=\"fade\" ]\r\n\r\n[blog category=\"53\" perpage=\"3\" pagination=\"on\" ]','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-10-08 21:49:17','2013-10-09 04:49:17','',99138,'Each month in addition to worship and regular events, we host satsangs every <em>purnima</em> (full moon) and <em>amavasya</em> (new moon) in our home temple. These are an opportunity to meditate and chant, as well as listen to teachings on esoteric matte',0,'revision','',0),