(99593,2,'2013-08-20 21:31:50','2013-08-21 04:31:50','[tabgroup]\r\n[tab title=\"Recommended reading\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles include:</span>\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. Durg? 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 ??kta 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 Dev?-Bh?gavata Pur?n?a (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: K?l? &amp; Krs?n?a, 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. Dev?: 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 ??ktas: 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=\"Classes\"]\r\n<ul>\r\n	<li><strong>Ritual Practices of Shakta Tantra</strong> - 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><strong>Tools for Transformation</strong> - 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:\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 tantrick traditions of Kamakhya; and together dispel myths about \"tantric sex\".</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</li>\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 Tantrick 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:31:50','2013-08-21 04:31:50','',99149,'[tabgroup]\r\n[tab title=\"Recommended reading\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Ta',0,'revision','',0),(99594,2,'2013-08-20 21:36:34','2013-08-21 04:36:34','<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine.\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n&nbsp;\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 21:36:34','2013-08-21 04:36:34','',99134,'<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectru',0,'revision','',0),(99595,2,'2013-08-20 21:39:06','2013-08-21 04:39:06','<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine.\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 21:39:06','2013-08-21 04:39:06','',99134,'<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectru',0,'revision','',0),(99596,2,'2013-08-20 21:43:42','2013-08-21 04:43:42','[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles both directly and indirectly related include:</span>\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. Durg? 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 ??kta 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 Dev?-Bh?gavata Pur?n?a (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: K?l? &amp; Krs?n?a, 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. Dev?: 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 ??ktas: 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=\"Classes\"]\r\n<ul>\r\n	<li><strong>Ritual Practices of Shakta Tantra</strong> - 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><strong>Tools for Transformation</strong> - 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:\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 tantrick traditions of Kamakhya; and together dispel myths about \"tantric sex\".</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</li>\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 Tantrick 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:43:42','2013-08-21 04:43:42','',99149,'[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly recommended to provide academic and practical information about the context in which the tradition was born, offering a starting place for y',0,'revision','',0),(99597,2,'2013-08-20 21:46:29','2013-08-21 04:46:29','[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles both directly and indirectly related include:</span>\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. Durg? 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 Dev?-Bh?gavata Pur?n?a (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. Dev?: 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=\"Classes\"]\r\n<ul>\r\n	<li><strong>Ritual Practices of Shakta Tantra</strong> - 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><strong>Tools for Transformation</strong> - 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:\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 tantrick traditions of Kamakhya; and together dispel myths about \"tantric sex\".</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</li>\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 Tantrick 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:46:29','2013-08-21 04:46:29','',99149,'[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly recommended to provide academic and practical information about the context in which the tradition was born, offering a starting place for y',0,'revision','',0);
INSERT INTO `wp_posts` VALUES (99598,2,'2013-08-20 21:49:00','2013-08-21 04:49:00','[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles both directly and indirectly related include:</span>\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. Durg? 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 Dev?-Bh?gavata Pur?n?a (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. Dev?: 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=\"Classes\"]\r\n<ul>\r\n	<li><strong>Ritual Practices of Shakta Tantra</strong> - 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><strong>Tools for Transformation</strong> - 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:\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 learning 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</li>\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 Tantrick 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:49:00','2013-08-21 04:49:00','',99149,'[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly recommended to provide academic and practical information about the context in which the tradition was born, offering a starting place for y',0,'revision','',0),(99599,2,'2013-08-20 21:49:31','2013-08-21 04:49:31','[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles both directly and indirectly related include:</span>\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. Durg? 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. Dev?: 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=\"Classes\"]\r\n<ul>\r\n	<li><strong>Ritual Practices of Shakta Tantra</strong> - 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><strong>Tools for Transformation</strong> - 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:\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 learning 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</li>\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 Tantrick 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:49:31','2013-08-21 04:49:31','',99149,'[tabgroup]\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are highly recommended to provide academic and practical information about the context in which the tradition was born, offering a starting place for y',0,'revision','',0),(99600,2,'2013-08-20 21:54:34','2013-08-21 04:54:34','We 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 highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Other relevant titles both directly and indirectly related include:</span>\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. Durg? 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. Dev?: 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=\"Classes\"]\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:\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 learning 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</li>\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:54:34','2013-08-21 04:54:34','',99149,'We 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 high',0,'revision','',0),(99601,2,'2013-08-20 21:59:24','2013-08-21 04:59:24','We 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 highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n[one_half]Adams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\n[/one_half] [one_half last=last]Pande, 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[/one_half]\r\n\r\n[/tab]\r\n[tab title=\"Classes\"]\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:\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 learning 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</li>\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 21:59:24','2013-08-21 04:59:24','',99149,'We 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 high',0,'revision','',0),(99602,2,'2013-08-20 22:00:21','2013-08-21 05:00:21','We 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 highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas by David Kinsley</li>\r\n</ul>\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n[one_half]Adams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/one_half]\r\n\r\n[/tab]\r\n[tab title=\"Classes\"]\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:\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 learning 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</li>\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:00:21','2013-08-21 05:00:21','',99149,'We 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 high',0,'revision','',0),(99603,2,'2013-08-20 22:02:51','2013-08-21 05:02:51','We 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 highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas 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=\"Classes\"]\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 learning 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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:02:51','2013-08-21 05:02:51','',99149,'We 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 high',0,'revision','',0),(99604,2,'2013-08-20 22:03:56','2013-08-21 05:03:56','We 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 highly 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;\">Kali: The Feminine Force by Ajit Mookerji</span></li>\r\n	<li>Kali: The Black Goddess of Dakshineshwar by Elizabeth Usha Harding</li>\r\n	<li>Tantric Visions of the Divine Feminine: The Ten Mahavidyas 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=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:03:56','2013-08-21 05:03:56','',99149,'We 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 high',0,'revision','',0),(99605,2,'2013-08-20 22:05:44','2013-08-21 05:05:44','We 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\n\r\n<hr />\r\n\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n&nbsp;\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=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:05:44','2013-08-21 05:05:44','',99149,'We 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 high',0,'revision','',0),(99606,2,'2013-08-20 22:18:01','2013-08-21 05:18:01','We 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\n&nbsp;\r\n\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n&nbsp;\r\n[one_half] \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\n [/one_half] \r\n [one_half last=last] Ochs, 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 [/one_half] [clear]\r\n\r\n[/tab]\r\n[tab title=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:18:01','2013-08-21 05:18:01','',99149,'We 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 high',0,'revision','',0),(99607,2,'2013-08-20 22:31:11','2013-08-21 05:31:11','We 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\n&nbsp;\r\n\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n&nbsp;\r\n[one_half] \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\n[/one_half] \r\n[one_half last=last]Ochs, 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 [/one_half][clear]\r\n\r\n[/tab]\r\n[tab title=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:31:11','2013-08-21 05:31:11','',99149,'We 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 high',0,'revision','',0),(99608,2,'2013-08-20 22:32:33','2013-08-21 05:32:33','We 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\n&nbsp;\r\n\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\n&nbsp;\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=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:32:33','2013-08-21 05:32:33','',99149,'We 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 high',0,'revision','',0),(99609,2,'2013-08-20 22:33:03','2013-08-21 05:33:03','We 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=\"Classes\"]\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[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a href=\"http://www.sharanya.org/shacan/\">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','','','2013-08-20 22:33:03','2013-08-21 05:33:03','',99149,'We 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 high',0,'revision','',0),(99610,2,'2013-08-20 22:42:19','2013-08-21 05:42:19','<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine.\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:42:19','2013-08-21 05:42:19','',99134,'<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectru',0,'revision','',0),(99611,2,'2013-08-20 22:43:29','2013-08-21 05:43:29','<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:43:29','2013-08-21 05:43:29','',99134,'<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectru',0,'revision','',0),(99612,2,'2013-08-20 22:43:59','2013-08-21 05:43:59','<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:43:59','2013-08-21 05:43:59','',99134,'<div id=\"lipsum\">\r\n\r\nAt SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectru',0,'revision','',0),(99613,2,'2013-08-20 22:44:34','2013-08-21 05:44:34','At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n<p>\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n&nbsp;\r\n\r\n</div>','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:44:34','2013-08-21 05:44:34','',99134,'At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness.',0,'revision','',0),(99614,2,'2013-08-20 22:44:53','2013-08-21 05:44:53','At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> <b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.</span>\r\n\r\n[/toggle]\r\n<p>\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:44:53','2013-08-21 05:44:53','',99134,'At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness.',0,'revision','',0),(99615,2,'2013-08-20 22:48:38','2013-08-21 05:48:38','At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.<br><p>\r\n\r\n<b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.<br><br>\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.<br><p>  \r\n\r\n<b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. <br><p>\r\n\r\n<b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  <br><p>\r\n\r\n<b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. <br><p>\r\n\r\n<b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! <br><p>\r\n\r\n<b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.<br><p>\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  <br><p>\r\n\r\n<b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  <br><p>\r\n\r\n<b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' <br><p>\r\n\r\n<b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  <br><p>\r\n\r\n<b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. <br><p>\r\n\r\n<b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. <br><p>\r\n\r\n<b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  <br><p>\r\n\r\n<b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  <br><p>\r\n\r\n<b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.\r\n\r\n[/toggle]\r\n<p>\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:48:38','2013-08-21 05:48:38','',99134,'At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness.',0,'revision','',0),(99616,2,'2013-08-20 22:49:55','2013-08-21 05:49:55','At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness. We honor through Maa her relationship to an unpathologized Sacred Male as manifest particularly through Shiva. This relationship is at the heart of the birthing potentials of the universe.\r\n\r\nCeremony is held in the <a title=\"The Tradition\" href=\"http://sharanya.org/about-us/the-tradition-2/\" target=\"_blank\">Sha\'can tradition</a> and lead by Rashani (ordained clergy) with help from community. Our puja infuses methods and practices from East and West in order to create a sacred space for worship, deepening, and opening on the path of the <i>bhakta</i>, or devotee of the Divine. An <a title=\"RSVP for Kali Puja\" href=\"mailto:info@sharanya.org\" target=\"_blank\">R.S.V.P.</a> is requested if you would like to participate.\r\n\r\n[testimonials category=\"puja-2\" time=\"10\" effect=\"fade\" ]\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">[toggle type=\"gray\" title=\"What to bring\" active=\"\"]Offerings for the main altar are welcome. It is customary to bring flowers, fruit, wine, vegetarian offerings, or sweets and to refrain from wearing black to our public rituals. If you wish to wear a special color for Kali, we invite you to don red, a color associated with Her power in the phenomenal world as <i>shakti</i>, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed. [/toggle] </span>\r\n\r\n[toggle type=\"gray\" title=\"Donations\" active=\"\"]A sliding scale donation of $21-11 is suggested to cover the cost of the space, puja supplies and <i>prasad</i> (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted. If you wish, you may <a title=\"Donate to SHARANYA\" href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=QfHkjvv7O3iNUsVQhMSxvV1lSAo5hzn%2bjcTdl9IU4KAZH1KCyhNWvn%2fBXD%2bsythO\" target=\"_blank\">donate online</a>. We appreciate the offerings you make to support our work and the community. Jai Maa! [/toggle]\r\n\r\n[toggle type=\"gray\" title=\"What is puja like?\" active=\"\"]Our pujas are participatory, devotional, sometimes deeply transformational and often, fun! The ritual begins by casting a circle hand to hand, creating a sacred space between the worlds. We honor and invoke the powers of Earth, Air, Fire, and Water, the elements of life, as guides and allies in our worship. Through breath, song, movement, and speech in both English and Sanskrit, unique voices then call forth ancestors and the Divine. <br><p>\r\n\r\nWe first invoke Agni, Lord of the sacrificial fire, the dancing flame of all beings. Agni helps open a channel for us to commune with the Divine. Agni is also one of the most ancient deities of the Vedic tradition, honored with the first nine verses of the Rig Veda, the oldest religious text still used today. Our ceremony continues to open to the Divine by next calling Ganesha, the elephant-headed Lord of Obstacles who opens our minds and hearts to touch the Great Mystery. Through His worship, we are resolved of all that hinders our path and keeps us from fully experiencing the Divine.<br><p>\r\n\r\nMoving into deeper awareness of God and Self, we invoke Lord Shiva, the destroyer of life, sensuous yogi, Father of the Three Worlds, and Cosmic Consciousness alive in all things. His is the dance that turns the cycles of the seasons, the stars in orbit, and the ebb and flow the Universe. We welcome Him with our voices, chanting sacred verses that have lived in the hearts of humanity for thousands of years. Together we offer flowers and praise Shiva, singing \"Shiva Shambo Mahadeva Shambo\", honoring Shiva as the Great God and the bringer of peace. Opening to His love and compassion, we see the beauty and divinity of the world.<br><p>\r\n\r\nFully in the flow of Divine awareness, we then call forth Maa Kali to join our circle. With deep yearning in our beingness, we welcome the Goddess with mantras that have been sung to Her for millennia. We bow to Her divine presence and perform <i>aarti</i>, offering incense, water, food, fan, and light before Her living image. Maa can be felt through her sacred image on the altar, and you are invited to take <i>darshan</i> with her. Darshan comes from the Sanskrit verb meaning \"to see\" and one can think of it as both seeing and being seen by the Divine. It also refers to sitting in the presence of the Divine and connecting by staring into the eyes of Kali Maa in the central image, the one that has been enlivened through <i>prana shakti</i> or life force energy. This practice will encourage peacefulness, insight, blessings and perhaps visions to come to you.<br><p>\r\n\r\nTogether we then sing \"Jai Maa\", Victory to the Mother, as we open fully and allow Her to touch our hearts. We breathe Her in, reaching ecstatic states through which we can more deeply experience Her beauty and grace. With the use of sacred substances and tools, we further deepen our awareness and allow Her messages to come forth.<br><p>\r\n\r\nThrough puja (worship) offered to Maa Kali, we allow the Goddess to heal us and renew our souls. When we set time aside, as a community or alone, to perform puja to the Divine Mother, we connect to the original whim of God to know Herself. As we attune to the elemental powers and offer devotion to the gods, we transform ourselves and give birth to new worlds of being. Puja becomes part of the cosmic creation, allowing us to journey beyond time space reality and aid in the continuation of life on this planet. It grants us the ability to move from individual heart space into places of unlimited possibility. We awaken to the Goddess in every facet of our being and transform our reality, coming to see Maa Kali as the Holy Mother in whom we live, move, and have our selves made whole.[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Temple etiquette\" active=\"\"]\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">As you are entering the sacred space of our <i>mandir</i> (temple), touch the ground with your right hand, and then touch your forehead. This is a symbolic gesture of humility. Taking the dust from the feet of Maa, our Divine Mother, to our brow, we contemplate and bring mindfulness to the surrender of our egos and the openness of our hearts to Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not turn your back to the altar; please back away for a few paces and then turn.  </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Do not to block the altar from other people and allow others to join you as you prostrate before Her. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\">Please do not face the bottoms of your feet toward the altar as this is disrespectful. Do cover your feet with a shawl if you are able to do so in order to sit more comfortably. </span></li>\r\n	<li><span style=\"font-family: Arial;\"><span style=\"font-family: arial, helvetica, sans-serif;\">As you move in the space, always try to go in a clockwise direction. This helps draw on the power of natural cycles and brings us into greater alignment with the mirroring of our individual selves and the turning of the universe.</span></span></li>\r\n	<li><span style=\"font-family: Arial;\">You are invited to wear red. Please abstain from wearing black during puja. </span></li>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Be mindful. </span></span></li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"FAQs\" active=\"\"]\r\n\r\n<b>What is the proper way to enter the temple?</b>\r\nWhen entering sacred space, our sanctuary, or a dedicated temple, it is customary to touch the floor with one\'s right hand and then touch one\'s forehead. This is an act signifying one\'s intention to surrender to the divine (our deepest awareness of the divine will and our highest self) for the duration of the time one spends along with the deity being worshiped within the physical space occupied for worship. With this motion we are taking the dust from the floor in God/dess\' home and putting it to our head to ritualize our deeper understanding of and work toward ego surrender. We allow this intention to be witnessed and acknowledged in community.<br><p><br>\r\n\r\n<b>What is darshan? Are there certain or more appropriate ways to approach Maa when receiving darshan?</b>\r\n\'Darshan\' comes from the Sanskrit verb meaning, \'to see.\' Darshan literally means to \'see\' the divine; it is a term used to express the act of physically looking into the eyes of the image or statue into which the presence of the divine has been invoked and activated during ritual. By so doing, the worshiper is brought more closely into connection with the divine presence, allowing our soul--the spark of the divine within us--to recognize the original state of our beingness. Through darshan we reactivate our connection to Spirit, both internally and externally.<br><br>\r\nWhen approaching the Divine Mother, it is important to breathe and remain open in one\'s heart.  Physical acts in addition to maintaining eye contact may include: prostration, bowing of the head, holding the hands in <i>anjali mudra</i> (the namaste or prayer position at the heart center), touching of the forehead to the feet of the deity, and other similar gestures of surrender, honoring and respect.<br><p>  \r\n\r\n<b>Why do we cover our feet in front of Maa’s altar?</b>\r\nWe cover our feet and refrain from pointing them toward the altar out of respect for the spiritual process. The feet signify the mundane, the place of contact with our earthly selves. By being aware of the mundane in worship, we can set an intention to utilize that awareness to bring ourselves closer to our spiritual goals. <br><p>\r\n\r\n<b>What does the word <i>prema</i> mean?</b>\r\nIt means \'love.\'  <br><p>\r\n\r\n<b>Why do we call directions thrice at community pujas?  Is this a hard and fast rule?</b>\r\nThree is both a sacred number for goddess worship and a spiritual seal, a way of fully inviting in and holding the guides and energies called to be present in puja.  Calling in the directions three times also encourages more participation in the circle. We welcome invocations from all traditions during this part of the ceremony. During our annual Kali Puja Festival, the directional invocations are more elaborate and supplemented with special elemental altars at each quarter. Therefore, during this time invocations are only done once. <br><p>\r\n\r\n<b>Why do we ring the bell before we approach Maa?</b>\r\nThe bell is rung to let Maa know that we are coming to worship Her. It gets Her attention! <br><p>\r\n\r\n<b>Why are there so many skulls associated with Kali and the Sha\'can path?</b>\r\nIn many of the world\'s spiritual traditions, skulls, as repositories of the brain, are symbols of the power of the mind and of wisdom, as well as of the integrative forces that allow principles of mind, body and spirit to reveal the divine nature of beingness. Our cranium, therefore, is considered to be a symbol of the human potential for enlightenment, or oneness with God/dess.<br><p>\r\nWhen acting in the mundane realm, human beings often forget about or stray from this original connection to Spirit. To do so leaves the more shallow ego-identified state that is agenda-laden and task-oriented. Kali\'s skulls therefore are a reminder of our divine nature and our deeper call to the Great Mystery. They hold the potential for the unification of matter and spirit, heart and head, mind and body through love--which rectifies and embraces all opposites, bringing us through our yearning to a place of <i>sat-chit-ananda</i> (being-consciousness-bliss).  Additionally, the skulls around Kali\'s neck form a <i>mala</i>, or rosary, each symbolizing the 51 letters of the Sanskrit alphabet from which all sounds are created. Hence, all <i>mantras</i>, or conglomorates of words used to address a deity (or words used for an effect which lasts beyond the utterance of the words), are worn by Her.  <br><p>\r\n\r\n<b>What does <i>ishtadevi</i> mean?</b>\r\nThis Sanskrit word means \'chosen Goddess.\' It is akin to the similar \'ishtadeva,\' meaning \'chosen God.\' In some traditions, this deity is chosen by virtue of family line; i.e., the god or goddess who is considered the family \'patron saint.\' At SHARANYA, we promote deepening personal spiritual practice while learning about the Sha\'can tradition in order to facilitate the personal revelation of this deity, who resides in one\'s heart. The ishtadeva or ishtadevi is also understood to be a reflection of the undifferentiated cosmic consciousness.  <br><p>\r\n\r\n<b>What\'s the difference between <i>Devi</i> and <i>Deva</i>?</b>\r\nThe Sanskrit word \'Devi\' means \'Goddess,\' and the word \'Deva\' means \'God.\' <br><p>\r\n\r\n<b>What is <i>sadhana</i>?</b>\r\nThe Sanskrit word \'sadhana\' means spiritual practice or discipline. In this, it can mean a particular practice or method--a spiritual technology--one undertakes or employs to deepen a connection with the divine or spirit; e.g., meditation, japa, or prayer. It also refers to the spiritual journey overall and in this sense relates to one\'s way of walking in the world or \'doing\' life.  <br><p>\r\n\r\n<b>What is <i>dakshina</i>?</b>\r\nThis is an offering made, monetary or otherwise, to one\'s teacher out of respect and gratitude for the teaching or work done on one\'s behalf, such as during puja, homa (fire ceremony) or other ceremony. It is given from the heart and is never asked for directly. <br><p>\r\n\r\n<b>What does <i>Jai Maa</i> mean?</b>\r\nThis is a call to the Divine Mother, \'Maa,\' a singing of Her glory. Literally, \'jai\' means \'victory,\' although we often translate it as \'hallelujah\' or \'praises.\' Speaking \'Jai Maa\' in puja (worship ceremony) is an affirmation of the Divine Mother\'s blessings, a chant of gratitude for all Her gifts and the challenges She provides that help us grow spiritually. <br><p>\r\n\r\n<b>Why do we chant to Agni first during Puja?</b>\r\nIn Hinduism, Agni is the god of fire, the one who presides over all rites and rituals. He is \'purohit,\' the one who presides over the fire ceremony and is the first deity honored in the Rig Veda, the oldest written religious text of record from among all surviving world\'s spiritual traditions. Simply, fire is what enabled humanity to first survive and then thrive. We open our ceremonies with a chant to Agni to honor the role of fire both as literal element and as metaphor for the transformational spiritual journey.  <br><p>\r\n\r\n<b>How do you \"ground\"?</b>\r\nThe concept of grounding refers to any method of reconnecting to one\'s body (i.e., physicality) after engaging in any endeavor, spiritual, emotional, or intellectual that facilitates or actively directs focus away from the fact of one\'s embodied presence in the moment. We can be readily reminded of our bodies through bringing attention to our breathing or by touching of the ground on which we stand. Doing so reincorporates us, allowing for an integration of our experience with the fullness of mind, body and spirit.  <br><p>\r\n\r\n<b>What are the most important Sanskrit texts for Shaktas?</b>\r\nTraditionally, the two most important Sanskrit texts for Shaktas are the <i>Devi Mahatmya</i> (or <i>Chandi Path</i>, as it is also called), and the <i>Srimad Devi Bhagavatam</i>. Other important texts for left-hand Tantric practitioners and devotees of the Dark Goddess Kali and all her manifestations are the <i>Yogini Tantra</i> and the <i>Kalika Purana</i>.\r\n\r\n[/toggle]\r\n<p>\r\n<h5>Listen to a puja:</h5>\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/08/jaima64.mp3\'][/thaudio]\r\n\r\n','Pujas','','inherit','open','open','','99134-revision-v1','','','2013-08-20 22:49:55','2013-08-21 05:49:55','',99134,'At SHARANYA, we are dedicated in our worship to Goddess Kali in Her myriad forms, including those as She is expressed through the world\'s various traditions that honor the Dark Goddess, the one who holds the wisdom of the full spectrum of human beingness.',0,'revision','',0),