<em>by Chandra Alexandre, PhD, founder and executive director of SHARANYA</em>

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<img class="alignleft size-full wp-image-100102 imgborder" alt="MaaUgratara" src="http://sharanya.org/wp-content/uploads/2013/09/MaaUgratara.jpg" />

<em>Devi</em>, as She is called in Sanskrit, is the supreme Goddess of Indian Hindu tradition. She is multifaceted and universal in appeal; however, understanding Devi, particularly from a western perspective, is frighteningly difficult. This is at least in part because we in the West have traditionally little upon which to base a conception of Goddess, let alone a goddess who is both immanent and transcendent, unitary and multiplex, all-pervasive and immediately powerful.

Here, by sharing a contemporary ritual that combines eastern and western practice and devotion, I hope to show that a new level of cyclical complexity can be achieved in which the goddess' symbols inform by connecting to passion that is not containable by country of origin. I believe that ritual has the power to reverberate throughout more than the immediate context and situatedness of subjects and communities. Therefore, rather than judging who and where Devi belongs, perhaps the reciprocity of human kindness can far exceed our expectations; the grand hope being that we can empower women and men alike through worship of Devi to be all of who and what they are, and whatever they may want to be, no matter what their address.

Before we delve into the ritual, it is important to consider how we understand Devi, remembering that in Hindu life, as well as in both the sacred and the profane literature, she finds no contradiction in manifesting as intimate mother and transcendent, universal creatrix; virgin and celestial lover; faithful, complacent wife and bloodthirsty, independent huntress. In any of these forms or combinations, she encompasses and transcends Western notions of duality, thereby defying our ability to quantify, qualify or explain her existence in terms we might easily understand by virtue of a dominant worldview. Devi, it would appear, is beyond succinct and simple explanation. She is beyond a monological interpretation.

In fact, so great has been her influence in popular culture throughout the ages that borders have never contained her. From Parvati to Kali, Shasthi to Sarasvati, new versions of goddess, new reasons for her existence, and even newer forms are constantly appearing in India and abroad. She has historically crossed with trade routes and migrations into neighboring lands, becoming a powerful and revered deity in her newly chosen homeland, wherever that might be. For example, in both Tibetan and Nepali Buddhist contexts, the Indian Kali and Chinnamasta early on became Tara and Vajrayogini, respectively. Today, Devi is beginning to find recognition across oceans in the minds and hearts of those located in more distant foreign lands, most notably North America, Australia, and Europe.

Here in the United States, She is inspiring a (r)evolution of worship and is now assuming revised, context-specific meanings and alternative significances worked through the vehicles of individual bodies, minds and hearts. From the inside out, coming to us in dreams, meditations and through the channels of sacred spaces, the goddess' archetypal symbols are lifting us through and back into ourselves. She flies through time and space into our consciousness and refuses to be ignored. It would seem that our very souls are calling her to emerge...and she is heeding the call!

Especially for those seeking to awaken the intensity of the Divine Feminine in lands that have so culturally and spiritually denied Her, the presence of a goddess who manifests in as many forms and guises as does Devi seems more than understandable. In particular, Devi seems to move westerners (a huge proportion of whom are women and those marginalized in their spirituality). Since many are called by the fierce forms of Goddess because of what She inspires, we at SHARANYA honor Devi as Kali, the fierce most divine embodiment of creation, preservation, and destruction.

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<strong>Ritual for the Goddess as Kali: Kali Puja (Worship)</strong>

Poignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing to westerners in particular so that we may learn from her and in turn honor her for teaching, healing and working with us. As Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess. Her transformative power and draw in the west is keenly felt, even though the debate still ensues over who honors her, how she is honored outside of her native context, why feminists (and others) in the west are drawn to her, what she means to those of "foreign" origin, where she serves best and most, and when her call may be answered.

With the ancient presence of the Goddess, of Devi, as found today throughout the world and acknowledging of her roots within indigenous traditions of India as well as what is usually regarded as the more rigidly patriarchal Sanskritic brahmanical ones, I honor Kali from my place as a western feminist dedicated to the goddess because she liberates me, inspires me and has in my own life been a vehicle for transformation. I offer this worship to continue debate and open an opportunity to pray for continued transformation of goddesses, women, peoples, and the planet. I bring traditions of East and West together here with the hope of diffusing boundaries so that consciousness can be attuned to current actualities of goddess worship as transformational, the presence of the Divine felt within a concept of universal humanness, and hearts surrounded by the grace of the divine as most acceptable to the individual in a way that reflects and suggests ramifications for the collective. Most broadly, I attempt to bring together elements of western, earth-based practice and Eastern, Sakta Tantrick worship methodologies and verses in order to honor Goddess in whatever guise She appears to those participating in this worship. At SHARANYA, this usually means that we work with Kali and Her various manifestations, still acknowledging the ties She has all over the globe.

This ritual is presented in order to facilitate the spiritual seeker's personal exploration into sadhana (spiritual practice), because ritual, in my opinion, can often be a powerful means for opening to another level of human potential and personal awareness. Worship is an intensely private affair even when done among others, and I recommend not only reading this, but certainly trying it. Such an endeavor, I believe, can promote overall clarity and help to develop a greater sense of relationship to the community of the divine, both during the ritual itself and in general day-to-day realities. When we at SHARANYA create space for the public to join us in this ceremony, we consider ourselves merely guides for the journey into Her embrace.

The following then is an outline for your honoring of the Divine Mother, Goddess Kali, including Sanskrit mantras. Please understand that whenever/wherever you are uncomfortable with the Sanskrit language, you may use the English translation as given, or come up with your own words based on the meanings suggested. These words of worship, however, need to be revered and respected, since they are millennia old and have multiple layers of meaning that will only be revealed as a part of your own unfolding process and/or through work with a guru/teacher. Again, this is all and only presented in order to facilitate your personal exploration. To read the comments of some individuals who have worked the ritual publicly, click here.

Additionally, any worship such as this should be predicated on a foundation inclusive of meditation, study, and intense contemplation of the deity to be honored – both in historical and cultural context as well as by undertaking to reveal what the deity means to you as an individual in communion with the spiritual essence of her. Worship, after all, is an intensely private affair, even when done among others. The worship as presented here is based on both western and eastern styles.

In beginning any ritual, our practice teaches that one must prepare a space appropriate to the work to be done, and setting up the worship area in personally meaningful ways may be the very most important piece. To this I would suggest that one bring all the love, joy, and creativity one has to offer, focusing that sentiment on the altar and worship area as a temporary home for the divine. The process of calling the deity from one's heart into the image or statue you provide for worship takes one to the very essence of devotion.

In order for this specific ritual to be practiced, basic items to have within the worship space include: pure spring water, salt, uncooked rice, red flowers (flowers only, no stems) placed on a platter/tray or in a basket, flowers of one’s choice in a vase, sweets (Maa Kali, for example, loves chocolate and anything delightful as long as the offerings do not contain cow-derived products such as gelatin, because the cow is symbolic of her very body), red wine (or substitute), chemical-free, natural tobacco, a small round fruit (size based upon the number of individuals doing the worship; i.e., for one or two persons, a grapefruit; for up to five or so, a cantaloupe; for up to ten, a honeydew melon; for more, a watermelon), one votive candle (green or white), honey, colored paper and markers for writing a prayer, food to share, and favorite ritual objects arranged as pleasing to the senses.

As initiation of the process, take a few minutes to meditate on the divine as Kali, or as any other Dark Goddess of choice, focusing heart and mind on her presence and the overall intention of this ritual, which is to accept the Dark Goddess’ blessings and have her illuminate obstacles to spiritual growth by confronting fear and cutting through that which is unnecessary. Then, as ready, begin to intone or chant "Jai Maa!" which means Victory to the Divine Mother, or as we sometimes say, "Hallelujah, Maa!" Drums, rattles, clapping of hands, and other instruments are often used to call upon and bring spirited fun to this simple way of honoring Goddess. The ritual ensues...

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One may follow any desired format or one already in use from one’s own spiritual path to do this, making sure to purify the objects and the surrounding space with salt water that you have blessed. Then, taking handfuls of rice, draw on the seat in front of you (or in the center of the circle), a triangle whose point faces the image or representation of the goddess that has been installed or temporarily set up. While doing so, read (or have someone else read) the following invocation:
<blockquote>OM ADHARA SAKTAYE NAMAH
pronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah
<em>(Primordial Energy of the Goddess, we bow to you)</em>

OM KURMMAYA NAMAH
pronunciation: AUM koor-mah-yah nah-mah-hah
<em>(That which holds up all Existence, we bow to you)</em>

OM ANANTAYA NAMAH
pronunciation: AUM ah-nan-tah-yah nah-mah-hah
<em>(That which is She Infinite, we bow to you)</em>

OM PRTHIVYAI NAMAH
pronunciation: AUM pr-theev-yai nah-mah-hah
<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>
Then invoke the ten directions, specifically adding the following mantra after the directions are called:
<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE
pronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay
<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>
Next, a devotional invocation to the Eight Mothers (Asta Matrikas) as given in the Agni Purana is made. Call upon these guides as Brahmani, Mahesvari, Kaumari, Vaisnavi, Varahi, Aindri, Chamunda and Mahalaksmi. (Other versions of these deities are found in other texts.) You may use my invocation, if you'd like.

With the naming of each goddess, place a red flower around the rice triangle you have just made, beginning at the point and going clockwise. Then, invoke the four elements, making sure to include their representations as Avani (Earth), Jalam (Water), Agni (Fire), and Vayu (Air). One may also include Akasa (Spirit/Ether) to complete the mahabhutas, or gross elements.

Now, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:
<blockquote>OM KRIM KALYAI NAMAH
pronunciation: AUM kreem kahl-yai nah-mah-hah
<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>

OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA
pronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah
<em>(Great Goddess Kali, by the power of your all-pervading nature and supreme perfection, She who is the mystery of life, death, and regeneration, we are One with you)</em>

OM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE
pronunciation: AUM kah-lee kah-lee maHA-kah-lee kah-lee-kay pah-pah-har-ee-nee dhar-mar-ta-mok-shah-day day-vee nah-rah-yah-nee nah-mo stoo-tay
<em>(Greatest of All, Kali, Great Goddess who is the revealer of Truth, Kali who is with us in life, make our path one of peace and virtue, bring us your strength for liberation, for self-awareness, for the awakening of our spirit, our planetand all beings, Kali, you who are All, we bow to you!)</em></blockquote>
<strong>Prana Pratistha</strong>

Here, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:
<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH
pronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah
<em>(Om Creation, Dissolution, Transformation – the names of the Great Goddess, we are with the Ultimate, for you are the life of all Life)</em></blockquote>
This is done three times, and after each mantra is said, release a deep breath – HA – into the central space, focusing on the altar and representations/images of Kali. Do this slowly and with intention.

<strong>Purification and Puspañjali (flower offering)</strong>

Take either the salt water or an essential oil of choice, and anoint the third-eye (ajña cakra) with the ring finger of the right hand, continuing to pass the oil around the circle, if applicable. Next, take the basket of red flowers and bless them, saying:
<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA
pronunciation: AUM PUSH-pah PUSH-pah maHA PUSH-pah soo-PUSH-pah PUSH-pah SAHM-bha-vay PUSH-pah cha-yah-vah-keer-nay cha hoom paht sva-hah
<em>(Flowers, flowers, great flowers, beautifully heaped and everywhere among us, take away our small selves, bless us, purify us, we are one with the Ultimate All)</em></blockquote>
Pass around the flowers, making sure everyone present has received one. The flower will accompany the prayer/offering later in the ceremony. Also pass around paper and writing implements.

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<strong>Kali Gayatri</strong>

This sacred mantra asks for the blessings of Kali. Recite three times:
<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT
pronunciation: AUM ma-HA kalyai cha vid-ma-hey shma-shah-nah vah-sin-yai cha dhee-mah-hee tahn-no kah-lee pruh-cho-duh-yaht
<em>(Om Great Goddess Kali, the One, She who resides in the Ocean of Life and in the Cremation Grounds that dissolve the world, we concentrate our energies on you, may you grant us boons and blessings)</em></blockquote>
<strong>Meditation</strong>

This is the time to focus on the ritual intention and give thanks for all that Kali has brought to one’s life, remembering that what we deem both good and bad all serve Her higher purpose. Utilize the mantra om, silence, or a personal meditation/ visualization to help focus the mind and gain clarity on any issue or difficult situation that immediately comes to awareness. After several minutes, write down a prayer. Use of a Tibetan "singing" bowl or a bell to begin/end the meditation may help shift the energy of the work. One may choose to repeat the Kali Gayatri again at this point.

<strong>Consecration</strong>

Next, the sacred substances are passed around to cleanse, purify and open the senses to the divine will. These substances are symbolic of the pañcha makaras, the five "m’s" of the Tantras: matsya (fish), mamsa (meat), mudra (the exact nature of this substance is unknown, but it is thought to be parched grain from which altered states arise upon consumption), madya (liquor/wine) and maithuna (sexual intercourse). In the Kamakhya Tantra, it says the following:
<blockquote>"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation."</blockquote>
Some Tantrick schools, mostly those of dakshinachara (right-hand) path (cf. vamachara, or left-hand path), have assigned alternative meanings to these. The wine, meat, fish, and so on are replaced with coconut water, goat cheese, ginger, rice and honey. One may wish to ascertain the deeper meaning of this part of the ritual by reading of the Tantrick tradition or by intuitively working with the energies of these substances. For the purposes of this ritual, the five substances are tobacco, beer, wine, honey, and a prayer for peace and union.

Sprinkle salt water over the tobacco, the wine, and other substances to purify and bless them. Take some of the tobacco first (and pass around). Smell it, inhaling deeply and/or one may choose to smoke it, rolling a ritual "cigarette." Next the wine, drinking three times around the circle if time allows, followed by the beer and honey. Then, prayers may be folded (with tobacco inside if it wasn’t smoked already) and along with the red flower, anointed with red vermilion or simply touched to the forehead as an acknowledgement of gratitude.

Chant and Worship The prayers are then offered with a chant – one can use those offered below, which were created for this purpose; or use others that come from the heart and speak to the offering:
<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;
Black Goddess, Dark Mother
Take in our love for you!

or:

Om Kali, Kali! Om Kali, Kali!
Namostute, namostute, namo!
Namostute, namostute, namo!

or:

Ananda Ma Ananda Ma Kali
Ananda Ma Ananda Ma Kali
Ananda Ma Ananda Ma Kali
Om Kali Ma!</blockquote>
While the chant is being sung in repetition, participants come forward one-by-one, bowing before the altar in prostration, with forehead on the floor between the palms (this is recommended for the offering). Each person takes as long as necessary– this is meant as a private time with Kali, or with any Dark Goddess to whom one wishes to pray.

<strong>Sacrifice (Bali)</strong>

Once the chanting is finished and all have offered their prayers, recognition of the things humanity (either individually or collectively) must sacrifice on the path is solidified with the fruit bought for this purpose. The fruit is also a symbol of renunciation, as we may at times consciously choose to give up the fruits of our labors for something greater. Take the fruit and with a marker, write on it something to be given up at this moment. (There is no need for the literal writing to appear clearly...it is the action that solidifies the intention.) When this is done, take a ritual knife and cut open the fruit. Place one-half face down, and in the other half, work into the flesh a votive candle. Light the candle and place any remaining red flowers alongside it, finally resting the fruit on or near the altar. Again, recitation of the mantras for welcoming Kali may be done.

<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>

Finally, the culmination of the ritual sends hope out into the universe and blesses the food (prasad) for sharing with others. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:
<blockquote>OM ASATO MA SAD GAMAYA
TAMASO MA JYOTIR GAMAYA
MRITYOR MA AMRITAM GAMAYA
<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>
Any final blessings may be offered around the circle with the passing and sharing of the honey, and a final chant of choice may be sung as the circle is opened and the food is shared. One may then thank the spirits who have been engaged for the ritual, and/or one may agree that with the blowing out of the final candle, they dissipate at their will. Feasting and sharing of personal experience can continue as the community of participants sees fit.

The entire ritual should take approximately 1.5 to 2 hours. If you have any questions about this worship or other forms of puja, please contact one of our Rashani, or me, Chandra Alexandre, directly. We will be happy to assist you in Her service.

<em><strong>Please give appropriate credit if publicly performing this ritual or if printing material for distribution. Thank you!</strong> </em>Finally, feel free to send your feedback – we’d love to hear from you. And do come join us in future for a puja!

<strong>Blessings, and Sa'ham!</strong>