(99695,2,'2013-08-22 00:09:34','2013-08-22 07:09:34','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\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.\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.\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.\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.\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!\"\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.\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founder and executive director of SHARANYA and Chairman of The Maa Batakali Cultural Mission in Puri.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\nChandra Alexandre is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (Founder &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998.  With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:09:34','2013-08-22 07:09:34','',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),(99696,2,'2013-08-22 00:11:07','2013-08-22 07:11:07','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\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.\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.\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.\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.\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!\"\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.\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founder and executive director of SHARANYA and Chairman of The Maa Batakali Cultural Mission in Puri.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\nChandra Alexandre is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (Founder &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998.  With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:11:07','2013-08-22 07:11:07','',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),(99697,2,'2013-08-22 00:11:39','2013-08-22 07:11:39','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\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.\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.\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.\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.\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!\"\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.\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founder and executive director of SHARANYA and Chairman of The Maa Batakali Cultural Mission in Puri.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\nChandra Alexandre is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (Founder &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998.  With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:11:39','2013-08-22 07:11:39','',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),(99698,2,'2013-08-22 00:15:21','2013-08-22 07:15:21','','ShyamSundarDashChandraAlexandrePuriMBCM','','inherit','open','open','','shyamsundardashchandraalexandrepurimbcm','','','2013-08-22 00:15:21','2013-08-22 07:15:21','',99123,'',0,'attachment','image/jpeg',0),(99699,2,'2013-08-22 00:15:39','2013-08-22 07:15:39','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\"alignleft size-full wp-image-99698 imgborder\" alt=\"ShyamSundarDashChandraAlexandrePuriMBCM\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" /></a>The 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.\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.\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.\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.\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!\"\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.\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founder and executive director of SHARANYA and Chairman of The Maa Batakali Cultural Mission in Puri.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\nChandra Alexandre is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (Founder &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998.  With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:15:39','2013-08-22 07:15:39','',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),(99700,2,'2013-08-22 00:19:11','2013-08-22 07:19:11','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed 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=\"Founder\'s 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>Its 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 resplendant.<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\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\"alignleft size-full wp-image-99698 imgborder\" alt=\"ShyamSundarDashChandraAlexandrePuriMBCM\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" /></a>The 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.<br><br>\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998.  With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:19:11','2013-08-22 07:19:11','',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);
INSERT INTO `wp_posts` VALUES (99701,2,'2013-08-22 00:20:59','2013-08-22 07:20:59','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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><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  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri<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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\"alignleft size-full wp-image-99698 imgborder\" alt=\"ShyamSundarDashChandraAlexandrePuriMBCM\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" /></a>The 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.\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.\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.\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.\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!\"\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.\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:20:59','2013-08-22 07:20:59','',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),(99702,2,'2013-08-22 00:22:13','2013-08-22 07:22:13','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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 resplendant.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\" wp-image-99698 imgborder alignright\" alt=\"Shyam Sundar Dash and Chandra Alexandre at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" width=\"240\" height=\"320\" /></a>The 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.\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.\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.\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.\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!\"\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.\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:22:13','2013-08-22 07:22:13','',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),(99703,2,'2013-08-22 00:23:59','2013-08-22 07:23:59','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span><br><br>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed 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=\"Founder\'s 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>Its 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\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\" wp-image-99698 imgborder alignright\" alt=\"Shyam Sundar Dash and Chandra Alexandre at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" width=\"240\" height=\"320\" /></a>The 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.<br><br>\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:23:59','2013-08-22 07:23:59','',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),(99704,2,'2013-08-22 00:25:22','2013-08-22 07:25:22','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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><br><span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span><br><br>\r\n\r\nRegistration Number: 2802/211/91-92  -  Filed 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=\"Founder\'s 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>Its 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\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\" wp-image-99698 imgborder alignright\" alt=\"Shyam Sundar Dash and Chandra Alexandre at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" width=\"240\" height=\"320\" /></a>The 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.<br><br>\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:25:22','2013-08-22 07:25:22','',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),(99705,2,'2013-08-22 00:26:05','2013-08-22 07:26:05','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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><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>Filed 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=\"Founder\'s 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>Its 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\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\" wp-image-99698 imgborder alignright\" alt=\"Shyam Sundar Dash and Chandra Alexandre at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" width=\"240\" height=\"320\" /></a>The 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.<br><br>\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:26:05','2013-08-22 07:26:05','',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),(99706,2,'2013-08-22 00:28:09','2013-08-22 07:28:09','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92\r\nFiled and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\"><img class=\" wp-image-99698 imgborder alignright\" alt=\"Shyam Sundar Dash and Chandra Alexandre at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM.jpg\" width=\"144\" height=\"192\" /></a>The 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.\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.\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.\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.\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!\"\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.\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:28:09','2013-08-22 07:28:09','',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),(99707,2,'2013-08-22 00:29:31','2013-08-22 07:29:31','','ShyamSundarDashChandraAlexandrePuriMBCM','','inherit','open','open','','shyamsundardashchandraalexandrepurimbcm-2','','','2013-08-22 00:29:31','2013-08-22 07:29:31','',99123,'',0,'attachment','image/jpeg',0),(99708,2,'2013-08-22 00:31:56','2013-08-22 07:31:56','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.\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>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span>\r\n\r\nRegistration Number: 2802/211/91-92\r\nFiled and Certified by the Audit Superintendent District Panchayat Office, Puri\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=\"Founder\'s 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>Its 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.\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"\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.\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.\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.\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.\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.\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.\r\n\r\n\"Are you ISKON?\" he demands.\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.\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.\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.\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.\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.\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.\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.\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!\"\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.\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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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.\"\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>\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>\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>\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>\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>\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>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span>\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>\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>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:31:56','2013-08-22 07:31:56','',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),(99709,2,'2013-08-22 00:35:24','2013-08-22 07:35:24','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 for the promotion of peace and the (r)evolution of consciousness across space-time realities.<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=\"Founder\'s 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>Its 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 &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s 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[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-08-22 00:35:24','2013-08-22 07:35:24','',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),(99710,2,'2013-08-22 18:32:33','2013-08-23 01:32:33','[teaser title=\"About Us\"][/teaser]\r\n\r\n\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i>\r\n\r\n<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>\r\n\r\n<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>\r\n\r\n<center><b>Evam Astu!</b> <i>So mote it be!</i></center><center></center><center>\r\n\r\n\r\n<span style=\"color: #9c1601; font-family: wingdings; font-size: xx-large;\">\\</span></center><center></center><center></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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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.\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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 18:32:33','2013-08-23 01:32:33','',20,'[teaser title=\"About Us\"][/teaser]\r\n\r\n\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography ',0,'revision','',0),(99711,2,'2013-08-22 19:41:27','2013-08-23 02:41:27','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<center><b>Evam Astu!</b> <i>So mote it be!</i></center><br><br><span style=\"color: #9c1601; font-family: wingdings; font-size: xx-large;\">\\</span>\r\n\r\n<center></center><center></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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:41:27','2013-08-23 02:41:27','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99712,2,'2013-08-22 19:42:54','2013-08-23 02:42:54','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<center><b>Evam Astu!</b><i>So mote it be!</i><br><br><span style=\"color: #9c1601; font-family: wingdings; font-size: xx-large;\"></center></span>\r\n\r\n<center></center><center></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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:42:54','2013-08-23 02:42:54','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99713,2,'2013-08-22 19:43:44','2013-08-23 02:43:44','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<center><b>Evam Astu!</b><br><i>So mote it be!</i><br><br><span style=\"color: #9c1601; font-family: wingdings; font-size: xx-large;\"></center>\r\n\r\n<center></center><center></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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:43:44','2013-08-23 02:43:44','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99714,2,'2013-08-22 19:45:25','2013-08-23 02:45:25','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<p>\r\n\r\n<center>\r\n<b>Evam Astu!</b><br>\r\n<I>So mote it be!</I>\r\n\r\n<p>\r\n\r\n<font face=wingdings size=+6 color=9C1601>\\</font></center>\r\n\r\n<br>\r\n[/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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:45:25','2013-08-23 02:45:25','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99715,2,'2013-08-22 19:46:02','2013-08-23 02:46:02','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<p>\r\n\r\n<center>\r\n<b>Evam Astu!</b><br>\r\n<I>So mote it be!</I><br><br>\r\n<br><br><p>\r\n\r\n<font face=wingdings size=+6 color=9C1601>\\</font></center>\r\n\r\n<br>\r\n[/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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:46:02','2013-08-23 02:46:02','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99716,2,'2013-08-22 19:46:39','2013-08-23 02:46:39','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<p>\r\n\r\n<center>\r\n<b>Evam Astu!</b><br>\r\n<I>So mote it be!</I><br><br>\r\n<br><br><p>\r\n\r\n<font face=wingdings size=+6 color=9C1601>\\</font></center>\r\n\r\n[/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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:46:39','2013-08-23 02:46:39','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99717,2,'2013-08-22 19:47:10','2013-08-23 02:47:10','[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries of geography and religious dogma. With an authentic lineage in Shakta Tantra (embodied goddess-centered spirituality) birthed in northeastern India and contextualized for today, ours is an honoring of traditional spiritual technologies employed in service to personal transformation and social justice. Our tradition is called <a title=\"The Tradition\" href=\"http://sharanya.org/mandala/th_slideshow/the-tradition/\">Sha\'can</a>.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Our Covenant\" active=\"\"]\r\n\r\n<b>I. Sa\'ham (She I am). </b> <i>I am the Goddess manifest; I recognize Her in all of Creation.</i><br><br>\r\n\r\n<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><br><br>\r\n\r\n<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><br><br>\r\n\r\n<p>\r\n\r\n<center>\r\n<b>Evam Astu!</b><br>\r\n<I>So mote it be!</I><br><br>\r\n<br><br><p>\r\n\r\n<font face=wingdings size=+6 color=9C1601>\\</font></center>\r\n\r\n[/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\nThe word SHARANYA is from Sanskrit, the ancient language of India, and means \"refuge\" or \"sanctuary.\" Founded in 1999 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. We open our doors and our hearts to those who seek to know Her, and we have dedicated ourselves to Her devotion. Further, we make a commitment to action and service for the betterment of all beings. We embrace the work of conscious relationship between the Sacred Female and Sacred Male. We actively strive to resacralize the Feminine and unpathologize the Masculine archetypes in the spaces of Self and World.<br><br>\r\n\r\n[testimonials category=\"general\" time=\"10\" effect=\"fade\" ]','About Us','','inherit','open','open','','20-revision-v1','','','2013-08-22 19:47:10','2013-08-23 02:47:10','',20,'[teaser title=\"About Us\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA is a unique 501(c)(3) religious organization and <em>Devi Mandir</em> (goddess temple) evolving Shakta Tantra from ancient roots to serve those who seek to know Goddess beyond the boundaries o',0,'revision','',0),(99718,2,'2013-08-22 19:49:34','2013-08-23 02:49:34','[teaser title=\"Events\"][/teaser]\r\n\r\n\r\n\r\n&nbsp;\r\n&nbsp;\r\n&nbsp;\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine Mother, <i>amavasya</i> (new moon) and <i>purnima</i> (full moon) satsangs, earth-based ceremonies, special services, and monthly public pujas. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\" target=\"_blank\">Contact us </a>to learn more. We look forward to welcoming you in circle soon!\r\n\r\n&nbsp;\r\n\r\n[event layout=\"full\"]\r\n\r\n&nbsp;','Events','','inherit','open','open','','99131-revision-v1','','','2013-08-22 19:49:34','2013-08-23 02:49:34','',99131,'[teaser title=\"Events\"][/teaser]\r\n\r\n\r\n\r\n&nbsp;\r\n&nbsp;\r\n&nbsp;\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine M',0,'revision','',0),(99719,2,'2013-08-22 19:51:58','2013-08-23 02:51:58','[teaser title=\"The Path\"][/teaser]\r\n\r\n\r\n\r\n&nbsp;\r\n&nbsp;\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.  \r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani and Rashana of Sha\'can. This path is available to any committed seeker. \r\n\r\n','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 19:51:58','2013-08-23 02:51:58','',99140,'[teaser title=\"The Path\"][/teaser]\r\n\r\n\r\n\r\n&nbsp;\r\n&nbsp;\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, ',0,'revision','',0),(99720,2,'2013-08-22 19:53:27','2013-08-23 02:53:27','My experience [of Daughters of Kali] was profound and fulfilling. I gained not only ancient and mystical wisdom, but also a family that became connected to me on the most deep, soulful and sacred level.','The Path','','publish','closed','closed','','the-path','','','2016-05-22 21:21:33','2016-05-23 04:21:33','',0,'http://My%20experience%20was%20profound%20and%20fulfilling.%20I%20gained%20not%20only%20ancient%20and%20mystical%20wisdom,%20but%20also%20a%20family%20that%20became%20connected%20to%20me%20on%20the%20most%20deep,%20soulful%20and%20sacred%20level.',0,'th_testimonials','',0),(99721,2,'2013-08-22 19:54:16','2013-08-23 02:54:16','[teaser title=\"The Path\"][/teaser]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani and Rashana of Sha\'can. This path is available to any committed seeker.\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 19:54:16','2013-08-23 02:54:16','',99140,'[teaser title=\"The Path\"][/teaser]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, ',0,'revision','',0),(99722,2,'2013-08-22 19:55:45','2013-08-23 02:55:45','[teaser title=\"The Path\"][/teaser]\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani and Rashana of Sha\'can. This path is available to any committed seeker.\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 19:55:45','2013-08-23 02:55:45','',99140,'[teaser title=\"The Path\"][/teaser]\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an und',0,'revision','',0),(99723,2,'2013-08-22 19:56:07','2013-08-23 02:56:07','[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani and Rashana of Sha\'can. This path is available to any committed seeker.\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 19:56:07','2013-08-23 02:56:07','',99140,'[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\n&nbsp;\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, thos',0,'revision','',0),(99724,2,'2013-08-22 19:56:50','2013-08-23 02:56:50','[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\n\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.<br><br>\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.<br><br>\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani and Rashana of Sha\'can. This path is available to any committed seeker.<br><br>\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 19:56:50','2013-08-23 02:56:50','',99140,'[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\n\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seek',0,'revision','',0),(99725,2,'2013-08-22 20:00:36','2013-08-23 03:00:36','Know that we recognize Spirit as the lantern, which, perhaps for reasons unknown, calls to you. Should the soft hearth-glow beckon and you acknowledge, we invite you to come! For it is not only the light that will beckon. It is the night and all that resides within and beyond that will welcome you in with graceful spirit. <br><br>\r\n\r\nAs you approach, learn and practice that which is true to Her heart, to your heart. Let the strong black arms of Kali Maa wrap snugly around you, offering guidance and protection. As this happens, know too that as all earth-bound spirits cast shadows, there will be a time you must confront your own...your own Shadow. A shadow, that which is neither light or dark, that which veils, that which can be deceiving, changing shape so constantly that it becomes nearly impossible to tell where the source actually originates. ','The Tradition','','publish','closed','closed','','the-tradition','','','2013-08-22 20:05:23','2013-08-23 03:05:23','',0,'Know that we recognize Spirit as the lantern, which, perhaps for reasons unknown, calls to you. Should the soft hearth-glow beckon and you acknowledge, we invite you to come! For it is not only the light that will beckon. It is the night and all that resi',0,'th_testimonials','',0),(99726,2,'2013-08-22 20:01:21','2013-08-23 03:01:21','[teaser title=\"Events\"][/teaser]\r\n\r\n\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine Mother, <i>amavasya</i> (new moon) and <i>purnima</i> (full moon) satsangs, earth-based ceremonies, special services, and monthly public pujas. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\" target=\"_blank\">Contact us </a>to learn more. We look forward to welcoming you in circle soon!\r\n\r\n&nbsp;\r\n\r\n[event layout=\"full\"]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"events\" time=\"10\" effect=\"fade\" ]','Events','','inherit','open','open','','99131-revision-v1','','','2013-08-22 20:01:21','2013-08-23 03:01:21','',99131,'[teaser title=\"Events\"][/teaser]\r\n\r\n\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine Mother, <i>amavasya</i> (ne',0,'revision','',0),(99727,2,'2013-08-22 20:01:48','2013-08-23 03:01:48','[teaser title=\"Events\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine Mother, <i>amavasya</i> (new moon) and <i>purnima</i> (full moon) satsangs, earth-based ceremonies, special services, and monthly public pujas. <a title=\"Contact Us\" href=\"http://sharanya.org/contact-us/\" target=\"_blank\">Contact us </a>to learn more. We look forward to welcoming you in circle soon!\r\n\r\n&nbsp;\r\n\r\n[event layout=\"full\"]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"events\" time=\"10\" effect=\"fade\" ]','Events','','inherit','open','open','','99131-revision-v1','','','2013-08-22 20:01:48','2013-08-23 03:01:48','',99131,'[teaser title=\"Events\"][/teaser]<br><br><br><br>\r\n\r\nSHARANYA hosts a variety of events, public worship and community gatherings in a dedicated temple space, our Sanctuary. Review our calendar to see regular offerings of worship to the Divine Mother, <i>am',0,'revision','',0),(99728,2,'2013-08-22 20:02:18','2013-08-23 03:02:18','With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond our attachments and into liberation. This is the work of Sha\'can, our practice, and our devotion. Ours is truly the path of the <i>bhakta</i> (devotee) of the Divine, who treasures the temple of this world as vehicle for spiritual blossoming, healing, and bliss. Ultimately, we believe an integral and (r)evolutionary approach to spirituality will best help us achieve our mission.\r\n\r\nSha\'can is an authentic lineage tradition passed on through initiatory blessing. It is a Shakta <i>marga</i> (way or path of Goddess-worshiping Hinduism), that expands Tantric mother worship and sanctifies earth-based, embodied spirituality by bringing Devi to life with relevance for our circumstances today on Western shores. In our tradition, we celebrate the commonalities of thought and practice that bring the marginal to center. From here, we hold that everything is possible.\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"The Kaula\" active=\"\"]\r\n<ul>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 10th Chakra initiation) took place on Saturday, August 10th (2013) at 8:00pm. Jai Maa! to Balipriya, Bhaktashankari, Satya, Jayada, Haravallabha, Purnamanaha, Maya, Punyadeha, Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2011-12 circle (9th Chakra) took place on Friday, August 24th (2012) at 8:00pm. Jai Maa! to Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 8th Chakra initiation) took place on Friday, September 9th (2011) at 8:00pm. Jai Maa! to Purnamanaha, Bhaktashankari, Jayada, Balipriya, Jaratura, Satya, Mahesha and Haravallabha for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2009-2010 circle (7th Chakra) took place on Friday, September 10th (2010) at 8:00pm. Jai Maa! to Raktapa, Purnamanaha, Bhaktashankari, and Nitya, with thanks to community and all who have loved them and supported  their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2008-2009 circle took place on Friday, September 11th (2009) at 8:00pm. Jai Maa! to Mahesha, Haravallabha, Duti, Satya, and Citra, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2007-2008 circle took place on Friday, September 5th (2008) at 8:00pm. Jai Maa! to Jaratura, Jayada, Sanatani, Sarasvati, Anangarekha, and Balipriya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2006-2007 circle took place on Friday, September 7th (2007) at 8:00pm. Jai Maa! to Asha and Kumarirupadharini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2005-2006 circle took place on Friday, September 1st (2006) at 8:00pm. Jai Maa! to Shunyanivasini, Svadha, Kalabhairavi, Pavini, Durgatarini, Shreyasi, Ranapandita, and Maya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2004-2005 circle took place on Friday, September 2nd (2005) at 8:00pm. Jai Maa! to Punyadeha, Shashini, Svayambhupuspapuspini, and Bhaktisukhini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2003-2004 circle took place on Friday, August 26th (2004) at 8:00pm. Jai Maa! to Bhagavati, Karuna, Sundari, and Kumari, with thanks to our ancestors, guides and the lineage for the support and love during the past year and a day!</li>\r\n</ul>\r\n[/toggle]\r\n\r\nSha\'can is at once groundbreaking and what has always happened with goddess worshipers in and beyond India. Shakta Tantra at its core and as articulated through Sha\'can is a rooted category of challenge to the dominant culture in which it is found and from which it comes. The tradition is helping to build self-worth and positive identity frameworks for practitioners; is fostering the development of participatory and engaged spirituality; and is providing tools for the affirmation of shakti in the world. It is a new tradition born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow.\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-08-22 20:02:18','2013-08-23 03:02:18','',99129,'With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond',0,'revision','',0),(99729,2,'2013-08-22 20:03:26','2013-08-23 03:03:26','With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond our attachments and into liberation. This is the work of Sha\'can, our practice, and our devotion. Ours is truly the path of the <i>bhakta</i> (devotee) of the Divine, who treasures the temple of this world as vehicle for spiritual blossoming, healing, and bliss. Ultimately, we believe an integral and (r)evolutionary approach to spirituality will best help us achieve our mission.<br><br>\r\n\r\nSha\'can is an authentic lineage tradition passed on through initiatory blessing. It is a Shakta <i>marga</i> (way or path of Goddess-worshiping Hinduism), that expands Tantric mother worship and sanctifies earth-based, embodied spirituality by bringing Devi to life with relevance for our circumstances today on Western shores. In our tradition, we celebrate the commonalities of thought and practice that bring the marginal to center. From here, we hold that everything is possible.<br><br>\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"The Kaula\" active=\"\"]\r\n<ul>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 10th Chakra initiation) took place on Saturday, August 10th (2013) at 8:00pm. Jai Maa! to Balipriya, Bhaktashankari, Satya, Jayada, Haravallabha, Purnamanaha, Maya, Punyadeha, Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2011-12 circle (9th Chakra) took place on Friday, August 24th (2012) at 8:00pm. Jai Maa! to Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 8th Chakra initiation) took place on Friday, September 9th (2011) at 8:00pm. Jai Maa! to Purnamanaha, Bhaktashankari, Jayada, Balipriya, Jaratura, Satya, Mahesha and Haravallabha for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2009-2010 circle (7th Chakra) took place on Friday, September 10th (2010) at 8:00pm. Jai Maa! to Raktapa, Purnamanaha, Bhaktashankari, and Nitya, with thanks to community and all who have loved them and supported  their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2008-2009 circle took place on Friday, September 11th (2009) at 8:00pm. Jai Maa! to Mahesha, Haravallabha, Duti, Satya, and Citra, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2007-2008 circle took place on Friday, September 5th (2008) at 8:00pm. Jai Maa! to Jaratura, Jayada, Sanatani, Sarasvati, Anangarekha, and Balipriya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2006-2007 circle took place on Friday, September 7th (2007) at 8:00pm. Jai Maa! to Asha and Kumarirupadharini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2005-2006 circle took place on Friday, September 1st (2006) at 8:00pm. Jai Maa! to Shunyanivasini, Svadha, Kalabhairavi, Pavini, Durgatarini, Shreyasi, Ranapandita, and Maya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2004-2005 circle took place on Friday, September 2nd (2005) at 8:00pm. Jai Maa! to Punyadeha, Shashini, Svayambhupuspapuspini, and Bhaktisukhini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2003-2004 circle took place on Friday, August 26th (2004) at 8:00pm. Jai Maa! to Bhagavati, Karuna, Sundari, and Kumari, with thanks to our ancestors, guides and the lineage for the support and love during the past year and a day!</li>\r\n</ul>\r\n[/toggle]\r\n\r\nSha\'can is at once groundbreaking and what has always happened with goddess worshipers in and beyond India. Shakta Tantra at its core and as articulated through Sha\'can is a rooted category of challenge to the dominant culture in which it is found and from which it comes. The tradition is helping to build self-worth and positive identity frameworks for practitioners; is fostering the development of participatory and engaged spirituality; and is providing tools for the affirmation of shakti in the world. It is a new tradition born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow.<br><br>\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-08-22 20:03:26','2013-08-23 03:03:26','',99129,'With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond',0,'revision','',0),(99730,2,'2013-08-22 20:04:31','2013-08-23 03:04:31','With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond our attachments and into liberation. This is the work of Sha\'can, our practice, and our devotion. Ours is truly the path of the <i>bhakta</i> (devotee) of the Divine, who treasures the temple of this world as vehicle for spiritual blossoming, healing, and bliss. Ultimately, we believe an integral and (r)evolutionary approach to spirituality will best help us achieve our mission.<br><br>\r\n\r\nSha\'can is at once groundbreaking and what has always happened with goddess worshipers in and beyond India. Shakta Tantra at its core and as articulated through Sha\'can is a rooted category of challenge to the dominant culture in which it is found and from which it comes. The tradition is helping to build self-worth and positive identity frameworks for practitioners; is fostering the development of participatory and engaged spirituality; and is providing tools for the affirmation of shakti in the world. It is a new tradition born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"The Kaula\" active=\"\"]\r\n<ul>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 10th Chakra initiation) took place on Saturday, August 10th (2013) at 8:00pm. Jai Maa! to Balipriya, Bhaktashankari, Satya, Jayada, Haravallabha, Purnamanaha, Maya, Punyadeha, Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2011-12 circle (9th Chakra) took place on Friday, August 24th (2012) at 8:00pm. Jai Maa! to Gitapriya, Tivra, Vibhutihi, Shuddha, and Chinnamasta for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Rededication</strong> of Initiates (there was no 8th Chakra initiation) took place on Friday, September 9th (2011) at 8:00pm. Jai Maa! to Purnamanaha, Bhaktashankari, Jayada, Balipriya, Jaratura, Satya, Mahesha and Haravallabha for their presence, devotion and open-hearted embrace of the Divine Mother.</li>\r\n	<li><strong>Initiation</strong> of our 2009-2010 circle (7th Chakra) took place on Friday, September 10th (2010) at 8:00pm. Jai Maa! to Raktapa, Purnamanaha, Bhaktashankari, and Nitya, with thanks to community and all who have loved them and supported  their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2008-2009 circle took place on Friday, September 11th (2009) at 8:00pm. Jai Maa! to Mahesha, Haravallabha, Duti, Satya, and Citra, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2007-2008 circle took place on Friday, September 5th (2008) at 8:00pm. Jai Maa! to Jaratura, Jayada, Sanatani, Sarasvati, Anangarekha, and Balipriya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2006-2007 circle took place on Friday, September 7th (2007) at 8:00pm. Jai Maa! to Asha and Kumarirupadharini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2005-2006 circle took place on Friday, September 1st (2006) at 8:00pm. Jai Maa! to Shunyanivasini, Svadha, Kalabhairavi, Pavini, Durgatarini, Shreyasi, Ranapandita, and Maya, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2004-2005 circle took place on Friday, September 2nd (2005) at 8:00pm. Jai Maa! to Punyadeha, Shashini, Svayambhupuspapuspini, and Bhaktisukhini, with thanks to community and all who have supported their work during the past year and a day!</li>\r\n	<li><strong>Initiation</strong> of our 2003-2004 circle took place on Friday, August 26th (2004) at 8:00pm. Jai Maa! to Bhagavati, Karuna, Sundari, and Kumari, with thanks to our ancestors, guides and the lineage for the support and love during the past year and a day!</li>\r\n</ul>\r\n[/toggle]\r\n\r\nSha\'can is an authentic lineage tradition passed on through initiatory blessing. It is a Shakta <i>marga</i> (way or path of Goddess-worshiping Hinduism), that expands Tantric mother worship and sanctifies earth-based, embodied spirituality by bringing Devi to life with relevance for our circumstances today on Western shores. In our tradition, we celebrate the commonalities of thought and practice that bring the marginal to center. From here, we hold that everything is possible.<br><br>\r\n\r\n&nbsp;\r\n\r\n\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-08-22 20:04:31','2013-08-23 03:04:31','',99129,'With roots deep in ancient consciousness and a lineage of worship that has lived for millennia in the hearts of humanity, we honor She who facilitates the spiritual journey by taking us to the root of our yearning, beyond our fears, beyond our ego, beyond',0,'revision','',0),(99731,2,'2013-08-22 21:38:37','2013-08-23 04:38:37','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" />Sitting in Circle</b>\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]After initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 21:38:37','2013-08-23 04:38:37','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99732,2,'2013-08-22 21:42:53','2013-08-23 04:42:53','','Initiation','','publish','closed','closed','','initiation','','','2013-10-11 16:38:13','2013-10-11 23:38:13','',0,'',0,'th_slideshows','',0),(99733,2,'2013-08-22 21:51:56','2013-08-23 04:51:56','','Ordination','','publish','closed','closed','','ordination','','','2013-08-22 21:51:56','2013-08-23 04:51:56','',0,'',0,'th_slideshows','',0),(99734,2,'2013-10-20 22:18:07','2013-10-21 05:18:07','[blog category=\"37\" perpage=\"1\" pagination=\"\" ]\n<br><br>\n\n<h5>The Final Steps</h5>\n[tabgroup]\n[tab title=\"Apprentice\"]\n\n<img class=\"alignleft size-full wp-image-100734 imgborder\" alt=\"Apprentice\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0248-e1382072134191.jpg\" />After a minimum of two and a half years, those whose inclination takes them to seek ordination are required to submit application for Apprenticeship.  Apprentices work under the direct supervision of a Rashani (the title of ordained clergy within Sha\'can), with responsibility for ministerial activities (including community outreach and support, liturgical enhancements as permitted, and ritual preparation and assistance), as well as service within the structure of initiation and ordination, and dedication to the service project of one\'s choice; among other things.<br><br>\n\nApplication for Apprenticeship is made to committee, with a request for supervision by particular clergy possible. If no request is made, then the successful applicant will be assigned to the Rashani deemed most suitable to fulfilling their needs as expressed in the application essay. Revoked applications may be resubmitted after a waiting period of at least six months, within no more than a year from the original application date.<br><br>\n\n[toggle type=\"gray\" title=\"Application\" active=\"\"]Applications must include the following:\n<ul>\n	<li>The applicant\'s religious curriculum vitae detailing work within the tradition and length of service under each degree held</li>\n	<li>Statement of Intent to Ordain</li>\n	<li>An essay describing the applicant\'s vision of their ministerial work in the world (not to exceed 2,500 words)</li>\n	<li>Certificate of Completion</li>\n	<li>A letter of recommendation by a Matrika Chakra committee member</li>\n	<li>A letter of recommendation by someone outside the tradition who knows the applicant well</li>\n</ul>\n[/toggle]\n\nAdditional material may be provided or requested by the reviewing committee. A survey regarding the applicant\'s spiritual leadership abilities and work to date will be made to community by the applicant. Responses will be received and synthesized by the responsible Rashani and offered to the applicant. A response to the feedback is required within no more than three (3) weeks. Acceptance as an Apprentice by committee then requires the successful applicant to undergo the Claiming Ceremony, in which they avow to uphold the Creed of Kali.<br><br>\n\nThe ceremony is facilitated in two parts, on separate occasions usually within three (3) months of one another. This provides time for a deepening of personal work and reflection on the process. Service as an Apprentice is for one year without exception, making the minimum time before ordination three and a half years. The entire application process for approval as Apprentice is at least six (6) months and can take longer.<br><br>\n\n[/tab]\n[tab title=\"Rashani\"]\n\nRashani is the title of ordained clergy within Sha\'can. A Rashani is a fully-fledged minister of the faith, with the power to initiate community members, perform rites of passage, solemnize life event ceremonies, certify as meeting required criteria all articles for submission and possible addition to the Twilight Book of Ritual and Prayer pending Liturgical Oversight Committee review and approval, serve as officiant at all rites and rituals, perform puja ceremonies, participate on ordination committees, and otherwise carry out the religious function of SHARANYA.<br><br>\n\n<img alt=\"Maa Batakali\" src=\"http://www.sharanya.org/images/ordination_kali.gif\" width=\"222\" height=\"383\" align=\"left\" /> Additionally, a Rashani may participate in the activities of the Inner Council, serving on committees related to the administrative functioning of the corporation, and may be nominated for membership within the Inner Council.  A Rashani is expected to promote fully the aims and objectives of the organization, including but not limited to service and community work, spiritual and educational projects, and the overall growth of community.<br><br>\n\nTo be ordained, an Apprentice must satisfy the time and commitment requirements of that position, acting in good faith as a spiritual leader commensurate with the expectations of SHARANYA\'s Inner Council, Ordination Committee, and other ordained clergy. Petition for Ordination after these requirements are met is made by the supervising Rashani to the Ordination Committee. After review of the applicant\'s file, an interview is set up for the candidate to elaborate upon their experience and expectations, summarize qualifications, and otherwise support the petition made on their behalf. Approval of the Ordination Committee means that the applicant is considered Advanced to Ordination, which sets in motion the process for final conferral of the title of Rashani.<br><br>\n\nFinal conferral is made in a ceremony at which the individual advanced to Ordination takes the Oath of Spiritual Service. After this ceremony, the individual conferred is an equal having the same status, responsibilities, and powers as any other Rashani ordained within the Sha\'can tradition.<br><br>\n[/tab]\n\n&nbsp;\n\n[tab title=\"Summary\"]\n\nThe minimum time commitment for ordination is three and a half years, but will usually be longer. Applicants should expect at least a four year commitment. Ordination is a formal and public commitment to the path and to the community. It is never undertaken lightly. Here is a summary of the entire process:<br><br>\n\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0172-e1382072557502.jpg\"><img class=\"alignleft size-full wp-image-100736 imgborder\" alt=\"Kali Yantra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0172-e1382072557502.jpg\" /></a>\n<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> <b>Sitting in Circle and Initiation</b>: 1 year</ol>\n	<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> <b>Yogini Chakra</b>: 1 year</ol>\n	<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> <b>Matrika Chakra: 1 year</ol>\n	<ol><span style=\"color: #9c1601; font-family: wingdings; font-size: x-large;\">{</span> Apprentice &amp; Ordination: 1 year</ol>\n[/tab]\n[/tabgroup]\n\n\n[testimonials category=\"ordination\" time=\"10\" effect=\"fade\" ]\n','Ordination','','inherit','open','open','','99147-autosave-v1','','','2013-10-20 22:18:07','2013-10-21 05:18:07','',99147,'[blog category=\"37\" perpage=\"1\" pagination=\"\" ]\n<br><br>\n\n<h5>The Final Steps</h5>\n[tabgroup]\n[tab title=\"Apprentice\"]\n\n<img class=\"alignleft size-full wp-image-100734 imgborder\" alt=\"Apprentice\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_024',0,'revision','',0),(99735,2,'2013-08-22 21:57:27','2013-08-23 04:57:27','<div id=\"lipsum\">\r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Apprentice\"]\r\n\r\nAfter a minimum of two and a half years, those whose inclination takes them to seek ordination are required to submit application for Apprenticeship.  Apprentices work under the direct supervision of a Rashani (the title of ordained clergy within Sha\'can), with responsibility for ministerial activities (including community outreach and support, liturgical enhancements as permitted, and ritual preparation and assistance), as well as service within the structure of initiation and ordination, and dedication to the service project of one\'s choice; among other things.\r\n\r\nApplication for Apprenticeship is made to committee, with a request for supervision by particular clergy possible. If no request is made, then the successful applicant will be assigned to the Rashani deemed most suitable to fulfilling their needs as expressed in the application essay. Revoked applications may be resubmitted after a waiting period of at least six months, within no more than a year from the original application date.\r\n\r\nApplications must include the following:\r\n<ul>\r\n	<li>The applicant\'s religious curriculum vitae detailing work within the tradition and length of service under each degree held</li>\r\n	<li>Statement of Intent to Ordain</li>\r\n	<li>An essay describing the applicant\'s vision of their ministerial work in the world (not to exceed 2,500 words)</li>\r\n	<li>Certificate of Completion</li>\r\n	<li>A letter of recommendation by a Matrika Chakra committee member</li>\r\n	<li>A letter of recommendation by someone outside the tradition who knows the applicant well</li>\r\n</ul>\r\nAdditional material may be provided or requested by the reviewing committee. A survey regarding the applicant\'s spiritual leadership abilities and work to date will be made to community by the applicant. Responses will be received and synthesized by the responsible Rashani and offered to the applicant. A response to the feedback is required within no more than three (3) weeks. Acceptance as an Apprentice by committee then requires the successful applicant to undergo the Claiming Ceremony, in which they avow to uphold the Creed of Kali. The ceremony is facilitated in two parts, on separate occasions usually within three (3) months of one another. This provides time for a deepening of personal work and reflection on the process. Service as an Apprentice is for one year without exception, making the minimum time before ordination three and a half years. The entire application process for approval as Apprentice is at least six (6) months and can take longer.\r\n\r\n[/tab]\r\n[tab title=\"Rashani\"]\r\n\r\nRashani is the title of ordained clergy within Sha\'can. A Rashani is a fully-fledged minister of the faith, with the power to initiate community members, perform rites of passage, solemnize life event ceremonies, certify as meeting required criteria all articles for submission and possible addition to the Twilight Book of Ritual and Prayer pending Liturgical Oversight Committee review and approval, serve as officiant at all rites and rituals, perform puja ceremonies, participate on ordination committees, and otherwise carry out the religious function of SHARANYA.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/ordination_kali.gif\" width=\"222\" height=\"383\" align=\"left\" /> Additionally, a Rashani may participate in the activities of the Inner Council, serving on committees related to the administrative functioning of the corporation, and may be nominated for membership within the Inner Council.  A Rashani is expected to promote fully the aims and objectives of MBCM, including but not limited to service and community work, spiritual and educational projects, and the overall growth of community.\r\n\r\nTo be ordained, an Apprentice must satisfy the time and commitment requirements of that position, acting in good faith as a spiritual leader commensurate with the expectations of SHARANYA\'s Inner Council, Ordination Committee, and other ordained clergy. Petition for Ordination after these requirements are met is made by the supervising Rashani to the Ordination Committee. After review of the applicant\'s file, an interview is set up for the candidate to elaborate upon their experience and expectations, summarize qualifications, and otherwise support the petition made on their behalf. Approval of the Ordination Committee means that the applicant is considered Advanced to Ordination, which sets in motion the process for final conferral of the title of Rashani.\r\n\r\nFinal conferral is made in a ceremony at which the individual advanced to Ordination takes the Oath of Spiritual Service. After this ceremony, the individual conferred is an equal having the same status, responsibilities, and powers as any other Rashani ordained within the Sha\'can tradition.\r\n\r\n[/tab]\r\n\r\n&nbsp;\r\n\r\n[tab title=\"Summary\"]\r\n\r\nThe minimum time commitment for ordination is three and a half years, but will usually be longer. Here is a summary of the process:\r\n<ul>\r\n	<li>Sitting in Circle and Initiation: 1 year</li>\r\n	<li>Yogini Chakra: 1 year</li>\r\n	<li>Matrika Chakra: 1 year</li>\r\n	<li>Apprentice &amp; Ordination: 1 year</li>\r\n</ul>\r\nApplicants should expect at least a four year commitment. Ordination is a formal and public commitment to the path and to the community, and is never taken lightly.\r\n\r\n[/tab]\r\n[/tabgroup]\r\n\r\n&nbsp;\r\n\r\n<b></b>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n</div>','Ordination','','inherit','open','open','','99147-revision-v1','','','2013-08-22 21:57:27','2013-08-23 04:57:27','',99147,'<div id=\"lipsum\">\r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Apprentice\"]\r\n\r\nAfter a minimum of two and a half years, those whose inclination takes them to seek ordination are required to submit application for Apprenticeship.  Apprentices work under the direct',0,'revision','',0),(99736,2,'2013-08-22 22:03:55','2013-08-23 05:03:55','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" />Sitting in Circle</b>\r\n\r\n<i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]After initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\n<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nSome of what you will learn (in addition to deepening work with material presented in DoK):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:03:55','2013-08-23 05:03:55','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99737,2,'2013-08-22 22:07:15','2013-08-23 05:07:15','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" />Sitting in Circle</b>\r\n\r\n<i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:07:15','2013-08-23 05:07:15','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99738,2,'2013-08-22 22:08:07','2013-08-23 05:08:07','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:08:07','2013-08-23 05:08:07','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99739,2,'2013-08-22 22:10:44','2013-08-23 05:10:44','','Yoni Mudra','','inherit','open','open','','yonimudra1','','','2013-08-22 22:10:44','2013-08-23 05:10:44','',99145,'',0,'attachment','image/jpeg',0),(99740,2,'2013-08-22 22:11:02','2013-08-23 05:11:02','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:11:02','2013-08-23 05:11:02','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99741,2,'2013-08-22 22:14:02','2013-08-23 05:14:02','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\"0\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:14:02','2013-08-23 05:14:02','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99742,2,'2013-08-22 22:15:28','2013-08-23 05:15:28','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n<h4><span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span></h4>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:15:28','2013-08-23 05:15:28','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99743,2,'2013-08-22 22:16:00','2013-08-23 05:16:00','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires.\r\n<h5><span style=\"font-family: arial, helvetica, sans-serif;\"><b>To Our Community</b> </span></h5>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Please note that what is outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:16:00','2013-08-23 05:16:00','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. Outlined here are the guidelines for a',0,'revision','',0),(99744,2,'2013-08-22 22:18:41','2013-08-23 05:18:41','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helvetica, sans-serif;\">While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\nOutlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires. <span style=\"font-family: arial, helvetica, sans-serif;\">Please note that outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy. </span>\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><i>Objective:</i> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<i>Objective:</i> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a>Objective:</i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\nWhat you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:18:41','2013-08-23 05:18:41','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helve',0,'revision','',0),(99745,2,'2013-08-22 22:27:53','2013-08-23 05:27:53','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helvetica, sans-serif;\">While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\nOutlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires. <span style=\"font-family: arial, helvetica, sans-serif;\">Please note that outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy.</span>\r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><strong><i>Objective:</i></strong> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Sitting in circle, here is some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<strong><i>Objective:</i></strong> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\n[/toggle]\r\n\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a><strong>Objective:</strong></i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]What you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:27:53','2013-08-23 05:27:53','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helve',0,'revision','',0),(99746,2,'2013-08-22 22:29:07','2013-08-23 05:29:07','A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helvetica, sans-serif;\">While we welcome all serious inquiries, we recognize that the commitment and dedication necessary for initiation, and most especially for the process of ordination as clergy, is not possible or practical for everyone. No matter what your inclination at this moment, however, we welcome you to familiarize yourself with this document and our temple, to ask questions of our community members and/or initiates and ministry, and after all, to determine what the best path for you will be.  </span>\r\n\r\nOutlined here are the guidelines for a faith-based practice that can lead to initiation and the ministerial path if one so desires. <span style=\"font-family: arial, helvetica, sans-serif;\">Please note that outlined here is a path of commitment and dedication. For religious governance purposes, SHARANYA runs by consensus among clergy, and we otherwise seek to maintain a relatively flat organizational structure in order to promote fresh ideas and open avenues of communication among all members, initiates and clergy.</span>\r\n\r\n&nbsp;\r\n\r\n[tabgroup]\r\n[tab title=\"Sitting in circle\"]\r\n\r\n<b><img class=\"alignright\" alt=\"Maa Batakali Mandir (Puri) and SHARANYA\'s Founder (1998)\" src=\"http://www.sharanya.org/images/chandra_puri.gif\" width=\"297\" height=\"280\" align=\"left\" /></b><strong><i>Objective:</i></strong> To develop personal practice within Sha\'can and deepen worship of the Dark Goddess; to gain basic techniques and understandings through learning of cosmology, practice, language, and ritual in the tradition that help guide spiritual development.\r\n\r\nThose interested in becoming practicing members of the tradition, and possibly initiates, are encouraged to sit in circle. This means that in addition to attending worship ceremonies, individuals are encouraged to follow a course of regular devotion and practice, learning some of the history, symbolism, ritual formats, liturgy, and prayer methodologies of Sha\'can.\r\n\r\nParticipation in regular circle work for a year and a day is typical under the supervision and mentoring of an initiate (one serving at least within a Yogini Chakra). This can prepare one for and lead to initiation within the tradition, as agreed upon by the individual and the circle members, with final recommendation and approval granted by the presiding initiate.\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Sitting in circle, here is some of what you are expected to learn:  </span>\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">The history and foundation of Sha\'can </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Cosmology and cosmogony of the tradition </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Principles of Tantra and Shakta Tantra </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">History and context for worship of Kali and other Hindu goddesses </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Mantras to ground material and work with deities </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of ritual work (purification, invocations, etc.) </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Components of the Kali Puja - I </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Foundations of individual practice (grounding and centering, spell work, divination, energy work, creating sacred space, meditation, etc.)</span></li>\r\n</ul>\r\nExamples of Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Pranayama (breath work)</li>\r\n	<li>Dharana (concentration) and Dhyana (meditation)</li>\r\n	<li>Japa (recitation)</li>\r\n	<li>Mudra (hand postures)</li>\r\n	<li>Chakras (energy centers)</li>\r\n	<li>Tattwa shuddhi (elemental purification)</li>\r\n	<li>Koshas (sheaths)</li>\r\n	<li>Akshara nyasa (placement)</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[/tab]\r\n\r\n[tab title=\"Initiation\"]For those choosing to be initiated within the tradition, taking of a name and making a Statement of Faith are the hallmarks of this next passage. Individuals are encouraged to enter into contemplation and meditation on the spiritual significance that initiation will have, making the choice to do so in full confidence of their decision. Initiates carry a chosen name as a sign of their commitment, devotion, and willingness to work on their spiritual path.  The ceremony culminates with the initiate being presented to at least three witnesses (one of whom must also be an initiate), before whom the Statement of Faith is affirmed. With this, initiates willingly carry responsibility for the preservation of the tradition, and for promoting the aims and objectives of SHARANYA to the utmost of their abilities.\r\n\r\nAlthough this responsibility is not codified, the responsibility is real and fully based upon the needs, interests, and objectives of both the initiate and the guiding community spirit. Potential initiates have an opportunity to develop their knowledge and skills working within Daughters of Kali, a worship and study circle that facilitates rites of passage and encourages community work, especially with teenagers and young girls. After initiation, individuals have further opportunities within the faith for developing their commitment to the Divine according to our beliefs and practices.\r\n\r\n[/tab]\r\n[tab title=\"Yogini Chakra\"]<strong><i>Objective:</i></strong> Deepened personal practice and greater breadth of spiritual technologies in pursuit of personal spiritual goals.\r\n\r\nAfter initiation, individuals may request admittance to the Yogini Chakra. This circle is a manifest expression of deeper commitment to the tradition and faith.  It is considered the first step towards pursuing ordination, a much longer and more involved process to which initiates must dedicate themselves over the course of, at a minimum, three years.\r\n\r\n<img alt=\"\" src=\"http://www.sharanya.org/images/kali_arms.gif\" width=\"247\" height=\"407\" align=\"right\" /> Application for membership requires that in addition to expressing an earnest desire to further spiritual practice with demonstrable dedication to the path, an individual must obtain the support of another initiate willing to act as mentor. This requires that the supporting mentor already be within the Matrika Chakra, or at a more advanced degree within SHARANYA\'s ordination structure. All membership requests are reviewed by committee and either accepted or denied based in large part upon the following criteria:\r\n<ul>\r\n	<li>Applicant must be initiated in the Sha\'can tradition.</li>\r\n	<li>Applicant must be at least 18 years of age.</li>\r\n	<li>Applicant must hold at least a high-school diploma.</li>\r\n	<li>Demonstrable commitment to the work of SHARANYA and the faith.</li>\r\n	<li>Demonstrable aptitude in and knowledge of the tradition.</li>\r\n	<li>Recognized and demonstrable leadership abilities.</li>\r\n	<li>Letter of recommendation from mentor or other initiate.</li>\r\n</ul>\r\nDenied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months. Those accepted into the Yogini Chakra make a commitment in formal ceremony marking the passage to regular and disciplined practice, deepened instruction in religious ceremonies, study, dedicated attendance at monthly meetings, participation in community worship services, and assistance at high holy day public events. This assistance encompasses the logistical details of public functions as well as the spiritual guidance aspects of ritual. The primary work of this circle is to further familiarize initiates with all levels of ministerial duties, provide opportunities for leadership, and create a container for work on and practice of invocations, prayers, and other ritual elements. Participation within the Yogini Chakra for a year and a day (or after six months with special application to committee) entitles one to seek membership within the next circle.\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]\r\n\r\nSome of what you will learn (in addition to deepening work with previous material):\r\n<ul>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Integration of ritual techniques</li>\r\n	<li>Components of Kali Puja - II</li>\r\n	<li>Yantras - I (creation, worship as deity, protection)</li>\r\n	<li>Introduction to panchatattva chakra puja</li>\r\n	<li>Advanced pranayama</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Prana pratishtha</li>\r\n	<li>Kara nyasa and other nyasas</li>\r\n	<li>Kundalini yoga practices</li>\r\n	<li>Yoga nidra</li>\r\n</ul>\r\n[/toggle]\r\n\r\nNOTE: Initiates may remain in Yogini Chakra for as long as they wish. Initiates are considered elders in community once they have participated in Yogini Chakra for two years.\r\n\r\n[/tab]\r\n\r\n[tab title=\"Matrika Chakra\"]\r\n\r\n<i><a href=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\"><img class=\"alignleft size-full wp-image-99739 imgborder\" alt=\"Yoni Mudra\" src=\"http://sharanya.org/wp-content/uploads/2013/08/yonimudra1.jpg\" /></a><strong>Objective:</strong></i> Engagement of spirituality in the larger community/world. Learning and mastery of more intricate spiritual technologies for realization of S/self, facilitation of relationships, personal growth, and deepened connection with the Divine.\r\n\r\nEntry to the Matrika Chakra is predicated upon successful completion of tenure within the Yogini Chakra and based upon application and approval by committee. In addition to a Certification of Completion by the Yogini Chakra committee, applicants are required to submit, in writing, details of their religious/spiritual work to date within the tradition, a statement called Explanation of Involvement (this details how they have served in community), and a proposal for project work as application. Once the application is received and reviewed, an interview with the candidate will be arranged as the final step before determination is given. As above, denied membership applications may be augmented or otherwise altered to meet committee requirements and resubmitted on appeal within three months.\r\n\r\nWhen approved, individuals are accepted and granted status within this circle at the Ceremony of Elders. They must complete, at a minimum, one year of service and fulfillment of their project before requesting Apprenticeship. The primary work of the Matrika Chakra is to augment deepening ritual knowledge with mentoring responsibilities and ministerial assistance, including learning to lead and taking responsiblity for public monthly puja ceremonies. Individuals within this circle must also complete a community service project based on SHARANYA\'s aims and objectives as approved by committee, prove proficiency in ritual work that includes the creation of a commitment or rite of passage ceremony for submission to the tradition\'s <i>Twilight Book of Ritual and Prayer</i>, mastery of <i>devanagari</i> script (reading and writing only; translation is not required), and commitment to memory of the <i>Kali Gayatri</i>, at least 51 of Maa Kali\'s sacred names, and other important mantras for use in worship (<i>puja</i>) services.\r\n\r\n[toggle type=\"gray\" title=\"Expectations\" active=\"\"]What you will learn (in addition to deepening work and teaching of material offered in Yogini):\r\n<ul>\r\n	<li>Increased engagement with the Sacred Male / Divine Masculine</li>\r\n	<li>Mantras appropriate to this level of practice</li>\r\n	<li>Sanskrit (for those wishing to do so)</li>\r\n	<li>Deepening yoga nidra, shuddhi, nyasa, and other practices</li>\r\n	<li>Advanced ritual techniques</li>\r\n</ul>\r\nExamples of some Tantric techniques, concepts, and practices taught:\r\n<ul>\r\n	<li>Bahya matrika nyasa</li>\r\n	<li>Matrika nyasa</li>\r\n	<li>Anga puja</li>\r\n	<li>Pitha nyasa</li>\r\n	<li>Yantra - II (spell work, siddhis, talismans)</li>\r\n	<li>Yajna and homa rites</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> </span>\r\n\r\n&nbsp;\r\n\r\n&nbsp;','Commitment','','inherit','open','open','','99145-revision-v1','','','2013-08-22 22:29:07','2013-08-23 05:29:07','',99145,'A commitment to the Divine within the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\">Sha\'can tradition</a> takes many forms, but none as formal as our initiation and ordination process. <span style=\"font-family: arial, helve',0,'revision','',0),(99747,2,'2013-08-22 22:32:45','2013-08-23 05:32:45','[teaser title=\"The Path\"][/teaser]\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani of Sha\'can. This path is available to any committed seeker.\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 22:32:45','2013-08-23 05:32:45','',99140,'[teaser title=\"The Path\"][/teaser]\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding',0,'revision','',0),(99748,2,'2013-08-22 22:33:13','2013-08-23 05:33:13','[teaser title=\"The Path\"][/teaser]<br><br>\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.<br><br>\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.<br><br>\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani of Sha\'can. This path is available to any committed seeker.<br><br>\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 22:33:13','2013-08-23 05:33:13','',99140,'[teaser title=\"The Path\"][/teaser]<br><br>\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an under',0,'revision','',0),(99749,2,'2013-08-22 22:33:30','2013-08-23 05:33:30','[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking an understanding of and way into Sha\'can begin with sitting in circle, joining us regularly for puja, service and teaching circles. Those who receive initiation are welcomed into the Kaula, or family of initiates.<br><br>\r\n\r\nInitiation is a decision come to only after deep personal reflection, commitment, and dedicated work on the path. After initiation, many choose to further deepen study and practice in our ongoing circle of initiates, the Yogini Chakra. Many in our community stay in this circle, becoming mentors and elders in community. Others may choose to do the work necessary to take on a leadership role through Matrika Chakra.<br><br>\r\n\r\nFrom this place, it is also possible to continue the journey to ordination, working toward recognition as full clergy: the Rashani of Sha\'can. This path is available to any committed seeker.<br><br>\r\n\r\n[testimonials category=\"the-path\" time=\"10\" effect=\"fade\" ]','The Path','','inherit','open','open','','99140-revision-v1','','','2013-08-22 22:33:30','2013-08-23 05:33:30','',99140,'[teaser title=\"The Path\"][/teaser]<br><br><br><br>\r\n\r\nThe Sha\'can tradition offers many opportunities for the neophyte as well as the initiate on the path to practice, worship, learn, deepen, and cultivate spiritual leadership. At SHARANYA, those seeking ',0,'revision','',0),(99750,2,'2013-08-22 22:36:57','2013-08-23 05:36:57','[teaser title=\"Resources\"][/teaser]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWe gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, 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. Meeting regularly, we devote our time and energy on the path through active worship (puja), meditation, satsang, community, rites of passage, life-event ceremonies, lectures and classes. Join us!\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 about the context in which the tradition was born, offering a starting place for your reflections and questioning 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\nOther relevant titles both directly and indirectly related to the tradition include:\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[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[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-08-22 22:36:57','2013-08-23 05:36:57','',99149,'[teaser title=\"Resources\"][/teaser]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWe gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation because Devi is able, as dictated in the scriptures and by',0,'revision','',0),(99751,2,'2013-10-18 22:50:26','2013-10-19 05:50:26','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>\n\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. - SHARANYA\'s Discourses on the Tantras</blockquote><br>\n\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>\n\n[toggle type=\"gray\" title=\"Class offerings\" active=\"\"]\n<ul>\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>\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>\n</ul>\n<ol>\n<ol>\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>\n	<li><b>Tantra &amp; The Shamanic Path.</b> Learn and begin working with the fundamentals of incarnation, the subtle body, personal responsibility and liberation beyond space and time. Exercises may include recapitulation, stalking awareness, dreaming work, and the power of gratitudes.</li>\n	<li><b>Tantra &amp; Spellcraft. </b>Delve more deeply into the history of what has birthed some of today\'s magical traditions; learn about initiations, spellwork, and the basics of casting a circle, working with the elements and directions, grounding and centering through Tantric practice. Open to notions of what it means to hold integrity in the practice of magic.</li>\n	<li><b>Tantrik Awakening.</b> Discover the primary techniques of <i>pranayama</i> (breathwork) and <i>nyasa</i> (placement) as spiritual technologies. Explore Bhakti Yoga (the path of surrender to the Divine through devotion); and learn the fundamentals of Kundalini within a Shakta Tantric <i>marga</i> (pathway).</li>\n</ol>\n</ol>\n<ul>\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>\n</ul>\n<ol>\n<ol>\n	<li><b>Goddesses of India</b> - An introduction to the most commonly seen goddesses in India: Durga, Parvati, Kali, Lakshmi, Sarasvati and Lalita.</li>\n	<li><b>Gods of India</b> - An introduction to the most commonly seen gods of India: Shiva, Vishnu, Brahma, Ganesha, Krishna, Rama, Agni.</li>\n	<li><b>Goddesses of Tantra</b> - An introduction to the Dasa Mahavidya and others of the Tantric persuasion.</li>\n</ol>\n</ol>\n<ul>\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>\n</ul>\n[/toggle]\n\n&nbsp;\n\n<h5>Mother Goddess Earthly &amp; Divine</h5>\n<img src=\"http://sharanya.org/wp-content/uploads/2013/08/DSCN1652-e1381643034256.jpg\" alt=\"Kali Murti at SHARANYA\" class=\"alignleft size-full wp-image-100618 imgborder\" />\n<br><br><br><br><br><br><br><br><br><br><br>\n\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/CIF-Project-Snip.mp3\']Talk excerpt: <i>Chandra Alexandre</I> (Cultural Integration Fellowship) April 25, 2010[/thaudio]\n\n[testimonials category=\"satsang-and-classes\" time=\"10\" effect=\"fade\" ]\n\n[blog category=\"53\" perpage=\"3\" pagination=\"on\" ]','Satsang & Classes','','inherit','open','open','','99138-autosave-v1','','','2013-10-18 22:50:26','2013-10-19 05:50:26','',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),(99752,2,'2013-08-22 22:53:21','2013-08-23 05:53:21','In the sacred texts of Tantra, we learn of Her 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. Through Her, 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. We welcome you to worship, meditate, attend classes (either in person or online) and participate in other events such as our purnima and amavasya satsangs at our sanctuary to learn more about and come to directly experience Her mysteries.\r\n\r\n[tab title=\"Class offerings\"]\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[/tab]\r\n','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-08-22 22:53:21','2013-08-23 05:53:21','',99138,'In the sacred texts of Tantra, we learn of Her 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 antinomia',0,'revision','',0),(99753,2,'2013-08-22 23:16:55','2013-08-23 06:16:55','In the sacred texts of Tantra, we learn of Her 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. Through Her, 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. We welcome you to worship, meditate, attend classes (either in person or online) and participate in other events such as our purnima and amavasya satsangs at our sanctuary to learn more about and come to directly experience Her mysteries.\r\n\r\n[tabgroup]\r\n[tab title=\"Class offerings\"]\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[/tab]\r\n[/tabgroup]','Satsangs & Classes','','inherit','open','open','','99138-revision-v1','','','2013-08-22 23:16:55','2013-08-23 06:16:55','',99138,'In the sacred texts of Tantra, we learn of Her 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 antinomia',0,'revision','',0),