(100234,2,'2013-09-23 16:43:04','2013-09-23 23:43:04','<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nEcofeminism understands our current planetary predicament to involve crises of the environment and spirit, crises that impact all of creation regardless of particularities; crises that will only be undone when women and nature, the marginalized and the oppressed, are no longer contained within a patriarchal paradigm. Goddess spirituality of the west is one counter-force that acts on multiple levels to undermine manipulative patriarchal identity branding and control. It is a subversive tactic in part because it can and does, as many of us have experienced personally, transcend national, political, and religio-cultural interests. With this, the goddess of the west (however envisioned) is today joining together with a goddess-centered spirituality of the east known as Sakta Tantra. At SHARANYA, we call our tradition Sha’can.\r\n\r\nAs the founder of SHARANYA, it is important to share that ecofeminism and Tantra both encompass and engage my personal beliefs on political, spiritual, theological/thealogical, cosmological, and practical levels. I come to this work of spirituality as an ecofeminist and woman of deep spiritual conviction. I am an initiated Sakta, an initiated Tantrick and an hereditary witch. Although much of how I identify sits readily outside of the normative, I have been nevertheless socialized from birth to fit within the dominant socio-cultural frameworks of the United States. With this and given the privilege of a good education, I have found that my own identity and on-going struggle to emerge, for a variety of reasons, from a patriarchal paradigm benefits from both an ecofeminist deconstruction of the western worldview (a worldview based upon duality), and a Sakta Tantrick[1] cosmology that reveres the immanence of spirit and in turn provides ritualized as well as lived practices in which the body acts as and becomes substance for the Divine.\r\n\r\nThe Goddesses of both these contexts, I believe, are coming together now at least in part to help establish an identity politic that transcends patriarchal gender valuations, in order to finally break the bonds of the patriarchal paradigm that hold both men and women. Patriarchy, after all, is not simply something with which women contend; it is an oppressive paradigm with which the whole of society the world over contends, while gender itself, of course, cuts across categories of race, class, ethnicity and other such distinctions. And while it is obvious that oppression is not limited to gender, oppression based on gender is similarly not independent of other factors. But within a revisioned gender-identity framework (an example of which I will talk about in just a moment), one based upon spiritual values such as those the Goddesses of east and west empower, I believe alternatives can be found and implemented that actually promote life as a rich and diverse system of interrelated and interdependent actors and functions rather than as a field for pathological experimentation.\r\n\r\nBoth ecofeminist and Tantrick philosophies and practices can be articulated as integralism. Neither promotes the sublimation of diversity within a life-negating One. Rather, both visions hold Trinitarian notions—notions that in my mind foster the unfolding and dynamic spiraling of life. Each specifically has an articulated theology of divine immanence (as mentioned already for Tantra), and to greater or lesser degree (somewhat lesser, I believe, in the case of ecofeminism, but one nevertheless) of transcendent spirit in relationship to it, making these systems ready partners in many respects. And indeed, the scholarly literature has already produced an ecofeminism of Tantra.[2] With particular reverence for the human body, Earth, and indigenous traditions as sacred and meaningful, and an approach that brings together eastern and western philosophies, spiritualities, and cosmologies, an ecofeminism of Tantra (informed by writers, traditions, philosophies, rituals and visions from both contexts) becomes, in my opinion, a much clearer lens through which to view and act in the world.\r\n\r\n&nbsp;\r\n<h4>The Work of Our Spirituality</h4>\r\nTantra’s point most generally is the realization of an integrated wholeness of polarities.[3] Framed as integralism, or what I like to call a radical non-duality of relationship, this means that already extant in this eastern system of spiritual thought is a model for unpathologized and dynamically balanced relationships. In Sakta Tantra specifically, this idea is placed in an environment where none other than Goddesses (or The Goddess, known generally as Devi, or more specifically as Kali) rule; by this, I mean they are considered supreme, at once the ultimate creatrix of and point of dissolution for the Universe as well as the holders of paradox. As an aside, although the Sakta and Tantrick traditions are often conflated because of the importance of the goddess within Tantra generally, the followers of Tantra are not all primarily worshippers of the goddess. There are distinct paths within Tantra; however, it is devi who engages my heart, mind and soul, and hence not only my choice of tradition, but of exploration for a realized pathway out of patriarchy.\r\n\r\nThrough SHARANYA’s work in the world, we seek to develop an understanding of the Hindu fierce goddesses as they function to serve women and men in a rapidly transforming world. I therefore tend put my eye to the realm of Sakta Tantra where Mahakali (The Great Kali) of the Tantrick tradition is herself the triune vision of the goddess—Maid, Mother, and Crone, who supports all diversity in relationship. I do this because within this tradition, as Rita DasGupta Sherma[4] has suggested, are found (to western senses at least) ecofeminist principles and an empowering recognition of the Goddess that helps alter perspectives and paradigms. And this is of special importance in parts of the world such as ours, which are historically and most generally goddess-less lands...although that is has been changing now for some time with the presence of more and more people committed to an awakening and re-emergence of the Divine Feminine.\r\n\r\nIn terms of paradigms, ecofeminist methodology uncovers the project of patriarchy as a universal paradigm that destroys relatedness and promotes homogenization by rendering women and nature passive objects to be largely developed, controlled or consumed. One counter to this is found within Indian philosophy generally, and as proposed by Vandana Shiva, the call is to embracing the notion of Prakriti as living nature or Feminine principle, a principle that according to her, is the entirety of nature, inclusive of its ability to create, sustain, and destroy.[5] Shiva believes that such a philosophy can accomplish a more balanced worldview while promoting environmental sustainability and the well being of diverse, autonomous communities. Her work is important, I believe, in part because represents a non-dominant perspective, one garnered from India and proposed by an Indian woman. I also value Shiva’s contribution because she has been willing to bring spirit to the table as a viable source of empowerment in the larger ecofeminist discourse.\r\n\r\nShiva’s position also helps formulate that revisioned gender-identity framework to which I referred earlier. Hers is a transgendered approach to reworking dominant paradigm systems that accords with a relational radical non-duality. In it, prakriti asserts respect for everyone, meaning \"both a holistic perspective and an inclusive agenda of concerns based on its considerable respect for diversity—both in turn being principles of nature.\"[6] In this, ecofeminism as a philosophical position explicitly deepens a conversation about the creative tension of holding a universal/particular duality. In particular it stresses, along the lines of Ernesto Laclau’s description, relevant here, that it is the, “unresolved tension between universalism and particularism [that] opens the way to a movement away from Western Eurocentrism, through an operation that we could call a systematic decentering of the West.”[7]\r\n\r\nThis decentering provides not only a gateway, but serves an irresolvable paradox whose, again according to Laclau, “non-solution is the very precondition of democracy.”[8] This paradox is being articulately theorized, for example, by Shiva’s ecofeminism and is extant within Sakta Tantra. Sakta Tantra itself holds a strong conceptual container in which understanding the necessity of paradox exists. Created from the tension between the opposites of Purusa (the Masculine principle) and Prakriti, these principles are responsible for creating the world; for creating a balance of opposites required to maintain what Ajit Mookerjee calls “macrocosmic equilibrium,” or a state by which a “collective uniqueness realize[s] the feminine fullness of the universe.”[9]\r\n\r\n&nbsp;\r\n<h4>Women, Feminism, Spirituality &amp; Goddess</h4>\r\nWith this conception of goddess-centered spirituality in mind, it is important to ask regarding the innovations of women’s or feminist spirituality today: what is the exact nature of the spiritual traditions being “innovated” for our purposes; by whom does that innovation get enacted; what or who is left behind in the process; and further, is feminism a concern only of women-occupied spaces (and it may be asked who defines those feminist spaces), or can feminism open a space within itself to include all women, all continents, and all genders? If so, what does that “inclusiveness” look like, particularly for peoples across differences of race, age, ethnicity, class, and culture?\r\n\r\nSpecifically of interest in developing an ecofeminism of Tantra are the contexts in which Indian women, Hindu spirituality, and feminism exist and overlap. Chandra Mohanty’s critique of Northern (First World) feminists who totalize Southern (Third World) women and ignore the differences among them is relevant here. Mohanty challenges Northern feminists not to essentialize Southern women, [10] and it is with this in mind that we at SHARANYA urge us all to endeavor a globalized feminist stance that includes sensitivity to the particulars; including, the relativism of truth claims that serve in the overall fight for an emancipatory discourse.\r\n\r\nAlso important in these areas of intersection and overlap among contexts and disciplines just mentioned is the kind of awareness Carol Lee Flinders brings to a conversation of feminism and spirituality in which she specifically recommends that western feminists enter into dialogue with Indian feminists so that each can learn from the other, particularly given the living goddess traditions of Hindu India and the ways in which these traditions inform some Indian feminisms.[11] Specifically because, while for some Indian feminists (as is true for many western feminists) spirituality is not an important focus, for others it is.\r\n\r\nThen, if engaging an east-west dialogue under the rubric of an ecofeminism of Tantra, looking at feminist concerns about the treatment and status of women in spiritual contexts is also necessary. Within Sakta Tantra especially, the literal position of women generally pales in comparison to the status afforded the goddess. While women may occupy a metaphysically high position—they may, in some cases, be said to be a small part of the devi’s sakti with some resultant real-world benefits—they are still most generally marginal. On the one hand, the Sakta tradition has been said to be:\r\n<blockquote>suited to all constitutions and to all stations of life. It is for the prince as for the peasant, for the poor as for the rich, for the man of business as for the man of leisure. It makes no distinction of caste, colour, creed, or nationality, welcoming one and all who will bow to the lotus-feet of the Divine Mother. [12]</blockquote>\r\nYet, it is still a tradition where many interpreters and practitioners often avoid discussing the role and status of women. For example, Barada Kanta Majumdar just quoted, seems to have left at least one distinction off his list—gender.\r\n\r\nOn the other hand, as David Gordon White notes:\r\n<blockquote>...it would be hasty to conclude, on the basis of the general Tantric exaltation of feminine energy, that female practitioners have ever dominated the religious or political Tantric sphere. Even in her transformative initiatory role, the Tantric consort has remained instrumental to the requirements of the male practitioners she transforms.[13]</blockquote>\r\nOther recent attempts to discuss women’s place in Sakta Tantrism have, while not exhaustive or entirely feminist, at least opened a door to a critical conversation in this regard. Some recognize that in many interpretations, women within the Sakta tradition have not generally been viewed as serving as anything other than ritual instruments for men’s sadhana or spiritual practice. But many, perhaps attempting to legitimate a feminist Sakta Tantra, are claiming women to have a significant role to play in the formal worship rites, in which they sometimes primarily act as initiator.[14] Nevertheless, taken with a critique in mind, Sakta Tantra can provide a model not only for the elevation of women’s status in Hindu society, but for the reclamation of goddesses and women’s empowerment the world over.\r\n\r\n&nbsp;\r\n<h4>Conclusion</h4>\r\nWithin SHARANYA\'s vision, Kali as the Supreme Goddess again manifests, serving not only an ecofeminist reconceptualization of Sakta Tantra, but also a western push to break open the bounds of the Abrahamic faiths. For westerners, as Rita Gross argues, Kali may be telling us, “it’s okay to be female,”[15] and more generally, perhaps She’s telling humanity that it is okay to restore honor and dignity to the Feminine.\r\n\r\nTo conclude this brief introduction to an ecofeminism of Tantra conversation, we at SHARANYA offer that a collaboration of ecofeminist and Tantrick principles can help foster the development of a community supportive of life-affirming struggles rather than the struggles of continuing domination. An articulated ecofeminism of Tantra can become a rooted category of challenge to the dominant culture. In this awareness and action, women and nature will create real and individually meaningful values that translate to positive world transformation. In this awareness, we believe that subordinated communities will find ways to reclaim marginalized ideological and literal spaces. No matter where in the world, the creation and reclamation of such space can act on multiple counts to empower individuals and institutions.\r\n\r\nAn ecofeminism of Tantra can therefore:\r\n<ul>\r\n	<li>help build self-worth and positive identity frameworks;</li>\r\n	<li>foster the development of an “earth family”;</li>\r\n	<li>foster a participatory and sustainable environment; and</li>\r\n	<li>develop an ethic where exploitation is not conceivable in any context.</li>\r\n</ul>\r\nLastly, it can help promote specific action, including ritual work and personal spiritual practice that informs engaged spirituality, as well as provide the tools for the unpathologizing and healing of relationships on all levels—between men and women, between the marginal and the normative, and ultimately, between our human species and the rest of the planet.\r\n\r\n&nbsp;\r\n\r\n<hr />\r\n\r\n&nbsp;\r\n\r\n[1] For an overview of Tantra not limited to the goddess-centered Sakta tradition, see for example, Georg Feuerstein’s Tantra: The Path of Ecstasy (Shambhala: Boston) 1998. Also, please note that this spelling, \"tantrick,\" denotes my personal preference based on some older Hindu scholarship as well as my intention to complement the western traditions in which spelling of “magick,” as opposed to “magic,” is specificly used so as to not confuse it with anything mudane, but rather draw out meaning as a sacred path. See, for example, Crowley, Aleister. Magick (Routledge &amp; Kegan Paul: London) 1973\r\n[2] See, for example, Rita DasGupta Sherma’s article “Sacred Immanence: Reflections of Ecofeminism in Hindu Tantra” in Nelson, Lance E. ed. Purifying the Earthly Body of God: Religion and Ecology in Hindu India (SUNY: Albany) 1998, or the earlier article by Lina Gupta, \"Ganga: Purity, Pollution, and Hinduism\" appearing in Ecofeminism and the Sacred, Carol J. Adams, ed. (New York: Continuum) 1993. More generally, Hinduism (which does not always include Tantrick elements) and environmental issues have been brought together in Christopher Key Chapple’s “Hindu Environmentalism: Traditional and Contrmporary Resources” in Worldviews and Ecology: Religion, Philosophy, and the Enviornment Mary Evelyn Tucker and John A. Grim, eds. (Orbis Books: NY) 1994\r\n[3] Mookerjee, Ajit and Khanna, Madhu. The Tantric Way: Art, Science, Ritual (Thames &amp; Hudson: London) 1977, p. 16\r\n[4] Sherma, Rita DasGupta. “Sacred Immanence: Reflections of Ecofeminism in Hindu Tantra” in Nelson, Lance E. ed. Purifying the Earthly Body of God: Religion and Ecology in Hindu India (SUNY: Albany) 1998\r\n[5] Shiva, Vandana. Staying Alive: Women, Ecology, and Development (Zed Books: London) 1989\r\n[6] Kothari, Rajni. Foreword in Staying Alive Ibid., p. X\r\n[7] Laclau, Ernesto. “Universalism, Particularism, and the Question of Identity” appearing in The Identity in Question (Routledge: New York) 1993, p. 106\r\n[8] Ibid., p. 107\r\n[9] Mookerjee, Ajit. Kali: The Feminine Force, ibid., p. 27\r\n[10] Mohanty, Chandra Talpade. “Under Western Eyes: Feminist Scholarship and Colonial Discourse” in Colonial Discourse and Post Colonial Theory Laura Chrisman and Patrick Williams, eds. (Columbia University Press: NY) 1994, pp. 196-220\r\n[11] Flinders, Carol Lee. At the Root of this Longing: Reconciling a Spiritual Hunger and a Feminist Thirst (Harper: San Francisco) 1998, see especially pp. 235-273\r\n[12] Majumdar, Barada Kanta. “Introduction: Vaidik and Tantrik Systems of Spiritual Culture Compared” in Principles of Tantra Part I, Woodroffe, Sir John (Ganesh &amp; Company: Madras, India) 7th Edition, 1991, p. 153\r\n[13] Tantra in Practice (Princeton University Press: NJ) 2000, p. 18\r\n[14] See, for example, Feuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998, especially pp. 102 and 136, or for the Tantras as a paradigmatic model for women’s empowerment, see, for example, Rita DasGupta Sherma’s essay “Sacred Immanence: Reflections of Ecofeminism in Hindu Tantra” in Nelson, Lance E. ed. Purifying the Earthly Body of God: Religion and Ecology in Hindu India (SUNY: Albany) 1998, especially p. 93\r\n[15] Gross, Rita M. “Hindu Female Deities as a Resource for the Contemporary Rediscovery of the Goddess” in Journal of the American Academy of Religion, XLVI/3, September 1978, p. 286','Ecofeminism and Tantra','','inherit','open','open','','100113-revision-v1','','','2013-09-23 16:43:04','2013-09-23 23:43:04','',100113,'<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nEcofeminism understands our current planetary predicament to involve crises of the environment and spirit, crises that impact all of creation regardless of particularities; crises that will only be undone when w',0,'revision','',0),(100235,2,'2013-09-23 16:47:22','2013-09-23 23:47:22','','Kali Maa','','inherit','open','open','','india-2007-174','','','2013-09-23 16:47:22','2013-09-23 23:47:22','',100071,'',0,'attachment','image/jpeg',0),(100236,2,'2013-09-23 16:50:54','2013-09-23 23:50:54','<em><em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nGoddess lore in India seems limited only by individual imagination. With every village comes another variation on basic themes, and every child growing up in India today learns many stories, just as a westerner might be introduced to fairy tales in kindergarten classrooms or as bedtime stories. It is through these myths that the glory of the goddess, and peoples’ love for her, grows. Here are some of her forms and most popular stories from within the Indian context to illustrate the variety of roles She fills.\r\n\r\nAs Durga, the Goddess is She who is “beyond reach” or “inaccessible.” She is Devi Mahishasuramardini (Goddess Killer of the Buffalo Demon) who appears to her devotees as both saumya (gentle and mild) and ghora (frightful and terrible). It is generally believed that she was a goddess of the agricultural peoples originally, and was later brahminized through the Sanskrit literature because of her incredible popularity. It has also been suggested that Her many battles in the Vedic literature are detailed because \"she had to fight her way into orthodox Hinduism.\" According to the Skanda Purana, she is none other than Parvati who takes on the role of warrior at Siva’s request to kill a giant demon of the name Durga. The demon cannot be killed by any of the gods because he is protected against the torments of any male by a special boon. Thus, Parvati alone is able to kill him, and in doing so, the goddess herself is named Durga. The demon then takes the form of a buffalo, an apparition that again appears in the famous Devi-Mahatmya tale of the slaying of Mahishasura, the buffalo demon (mahisha means buffalo). This tale begins:\r\n\r\nOnce in the land of the gods, a huge and terrible battle raged for hundreds of years. The gods were finally defeated, kicked from their celestial abode by the terrible leader of the demons, Mahishasura. The gods, who had fought the battle and lost, appeared before the greatness of Brahma, Vishnu and Siva, explaining their defeat. The major gods become furious, and from their faces “came forth a great fiery splendor, and also from the...bodies of all the other gods, Indra and the others...and it congealed into a single form.\" A little of Thomas Coburn’s continuing translation of the Devi-Mahatmya at this point will give a feel for the power of the tale of Durga’s appearance:\r\n<blockquote>A stupendously fiery mass like a flaming mountain the gods saw there, filling the firmament with flames. That matchless splendor, born from the bodies of all the gods, came together in a single place, pervading all the worlds with its lustre, and it became a woman...Devi bellowed aloud with laughter over and over again. The entire atmosphere was filled with her terrible noise, and from that deafening, ear-shattering noise a great echo arose. All the worlds quaked, and the oceans shook. The earth trembled, and the mountains tottered. The gods, utterly delighted, cried, \"Victory!\" to the one who rides on a lion.</blockquote>\r\n\r\nAnd so the Great Goddess is born, ready to fight the enemies of the gods. In her battle with the demons, she easily wins, and must finally confront the general, Mahisha himself. For this battle she is called Chandika, “The Violent and Impetuous One,” in part because Mahisha so infuriates her by changing form every time she attempts to kill him. The goddess charges and he changes into a lion. She cuts off his head, and he emerges from that body as a man, armed for battle. She kills him, and an elephant appears in his place. She chops off the trunk, and the buffalo is once again before her. Needing something to channel her focus, Chandika drinks her fill of wine and becomes intoxicated. She laughs at Mahisha as he roars and throws mountains at her during her break. She yells at him that soon it will be the gods who are roaring over his death and defeat. Downing her last gulp, the goddess leaps across the battlefield at Mahisha, stands upon his neck to stop him from changing into any other forms, pierces him with her spear and chops off his head. She is indeed victorious with this maneuver, and the gods sing her praise. She so loves their devotion that she tells them she will come again to their aid if they merely call. With this boon, she disappears.\r\n\r\nThe most detailed and glorious tale of Durga’s battlefield prowess comes when the gods, who remember her earlier promise, again call upon her. This time, She is asked to defeat the demons Sumbha and Nisumbha (two brothers). These demons had somehow managed to amass so much power that they deprived the gods of sacrificial offerings for a long time. This caused the gods tremendous stress because the offerings are what sustains their purpose—if they are not honored, they are depotentiated. This had been going on for so long that none of the gods could live in heaven any longer. The gods therefore sung out to the goddess, praising her for all things, hoping that she would help save them a fate of anonymity. When called, She came in her most beautiful aspect as Ambika. When Sumbha’s generals, Chanda and Munda, saw her, however, they immediately reported back to Sumbha of her splendor. They told him that she would be most worthy of his favors. Sumbha, being vain and wanting all things of beauty for his own, decided to have his minions ask for her hand in marriage on his behalf.\r\n\r\nThe generals then go to the goddess, but she tells them of a vow taken in her youth to only marry the one who can defeat her in battle. Upon hearing this from his emissaries, Sumbha is angry to think that a “mere woman” would thus suggest challenging him. He calls another of his generals, Dhumralochana (Smoky-Eyes), and tells him to take sixty thousand of his forces, grab the woman by the hair and return her to him. Dhumralochana goes forth to Chandika and at first tries to persuade her to come peacefully to Sumbha. She is not so inclined, and when Dhumralochana attempts to attack her, Chandika turns him and his battalions to ashes. The goddess is not easily had.\r\n\r\nSumbha quickly hears about his general’s defeat. He is so filled with hatred and desire to overcome and possess the goddess that he next summons Chanda and Munda, his most trusted officers. These two, acting on their commander’s request head off with the rest of the demon entourage and find Chandika in the Himalayas. They immediately begin firing arrows at her, and with this, the goddess lets her rage be known. She turns black in anger and fury, and from her brow, Kali emerges. This emanation of the goddess is her most fierce and gruesome.\r\n\r\nShe is depicted as emaciated, with red eyes, protruding tongue set for lapping up blood, black countenance, and wild, long, disheveled hair. She carries multiple weapons, a skull-topped staff, and emits alternatively hideous shrieks and deafening roars. Her only clothing, if any, is a tiger-skin wrapped about her waist, and she wears as ornaments a garland of freshly severed human heads and dead infant earrings. Kali easily slays the generals and offers their heads to Chandika, who then names her Chamunda, or slayer of Chanda and Munda. Then, both Chandika and Kali set out to kill Sumbha and his remaining armies.\r\n\r\nThe gods at this point send their power, or shakti, to the aid of the goddesses. (These matrikas as they’re known, are described below.) Together, these forces, along with the shakti of Chandika, called Aparajita, decimate all foes while those demons still able to do so flee the battleground in terror. One demon though, named Raktabija (Blood Seed, or Drops of Blood), comes forward again to fight. He has the special gift of being able to multiply wherever one of his drops of blood falls upon the earth. But Chandika and Chamunda team up to defeat him. Chandika lances the demon, weakening him, while Chamunda laps up his blood before it can reach the ground, thus ensuring his death. Now, only Sumbha and Nisumbha are left to challenge the goddesses. To make a long story short, however, devi withdraws Her emanations back into herself, kills Nisumbha first and renders Sumbha powerless, finally destroying him with one fatal pierce of her spear. The Goddess is yet again victorious.','Devi: Some Tales of the Great Goddess','','inherit','open','open','','100071-revision-v1','','','2013-09-23 16:50:54','2013-09-23 23:50:54','',100071,'<em><em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nGoddess lore in India seems limited only by individual imagination. With every village comes another variation on basic themes, and every child growing up in India today learns many stories, just as a wester',0,'revision','',0),(100237,2,'2013-09-23 16:52:26','2013-09-23 23:52:26','<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nGoddess lore in India seems limited only by individual imagination. With every village comes another variation on basic themes, and every child growing up in India today learns many stories, just as a westerner might be introduced to fairy tales in kindergarten classrooms or as bedtime stories. It is through these myths that the glory of the goddess, and peoples’ love for her, grows. Here are some of her forms and most popular stories from within the Indian context to illustrate the variety of roles She fills.\r\n\r\nAs Durga, the Goddess is She who is “beyond reach” or “inaccessible.” She is Devi Mahishasuramardini (Goddess Killer of the Buffalo Demon) who appears to her devotees as both saumya (gentle and mild) and ghora (frightful and terrible). It is generally believed that she was a goddess of the agricultural peoples originally, and was later brahminized through the Sanskrit literature because of her incredible popularity. It has also been suggested that Her many battles in the Vedic literature are detailed because \"she had to fight her way into orthodox Hinduism.\" According to the Skanda Purana, she is none other than Parvati who takes on the role of warrior at Siva’s request to kill a giant demon of the name Durga. The demon cannot be killed by any of the gods because he is protected against the torments of any male by a special boon. Thus, Parvati alone is able to kill him, and in doing so, the goddess herself is named Durga. The demon then takes the form of a buffalo, an apparition that again appears in the famous Devi-Mahatmya tale of the slaying of Mahishasura, the buffalo demon (mahisha means buffalo). This tale begins:\r\n\r\nOnce in the land of the gods, a huge and terrible battle raged for hundreds of years. The gods were finally defeated, kicked from their celestial abode by the terrible leader of the demons, Mahishasura. The gods, who had fought the battle and lost, appeared before the greatness of Brahma, Vishnu and Siva, explaining their defeat. The major gods become furious, and from their faces “came forth a great fiery splendor, and also from the...bodies of all the other gods, Indra and the others...and it congealed into a single form.\" A little of Thomas Coburn’s continuing translation of the Devi-Mahatmya at this point will give a feel for the power of the tale of Durga’s appearance:\r\n<blockquote>A stupendously fiery mass like a flaming mountain the gods saw there, filling the firmament with flames. That matchless splendor, born from the bodies of all the gods, came together in a single place, pervading all the worlds with its lustre, and it became a woman...Devi bellowed aloud with laughter over and over again. The entire atmosphere was filled with her terrible noise, and from that deafening, ear-shattering noise a great echo arose. All the worlds quaked, and the oceans shook. The earth trembled, and the mountains tottered. The gods, utterly delighted, cried, \"Victory!\" to the one who rides on a lion.</blockquote>\r\n\r\nAnd so the Great Goddess is born, ready to fight the enemies of the gods. In her battle with the demons, she easily wins, and must finally confront the general, Mahisha himself. For this battle she is called Chandika, “The Violent and Impetuous One,” in part because Mahisha so infuriates her by changing form every time she attempts to kill him. The goddess charges and he changes into a lion. She cuts off his head, and he emerges from that body as a man, armed for battle. She kills him, and an elephant appears in his place. She chops off the trunk, and the buffalo is once again before her. Needing something to channel her focus, Chandika drinks her fill of wine and becomes intoxicated. She laughs at Mahisha as he roars and throws mountains at her during her break. She yells at him that soon it will be the gods who are roaring over his death and defeat. Downing her last gulp, the goddess leaps across the battlefield at Mahisha, stands upon his neck to stop him from changing into any other forms, pierces him with her spear and chops off his head. She is indeed victorious with this maneuver, and the gods sing her praise. She so loves their devotion that she tells them she will come again to their aid if they merely call. With this boon, she disappears.\r\n\r\nThe most detailed and glorious tale of Durga’s battlefield prowess comes when the gods, who remember her earlier promise, again call upon her. This time, She is asked to defeat the demons Sumbha and Nisumbha (two brothers). These demons had somehow managed to amass so much power that they deprived the gods of sacrificial offerings for a long time. This caused the gods tremendous stress because the offerings are what sustains their purpose—if they are not honored, they are depotentiated. This had been going on for so long that none of the gods could live in heaven any longer. The gods therefore sung out to the goddess, praising her for all things, hoping that she would help save them a fate of anonymity. When called, She came in her most beautiful aspect as Ambika. When Sumbha’s generals, Chanda and Munda, saw her, however, they immediately reported back to Sumbha of her splendor. They told him that she would be most worthy of his favors. Sumbha, being vain and wanting all things of beauty for his own, decided to have his minions ask for her hand in marriage on his behalf.\r\n\r\nThe generals then go to the goddess, but she tells them of a vow taken in her youth to only marry the one who can defeat her in battle. Upon hearing this from his emissaries, Sumbha is angry to think that a “mere woman” would thus suggest challenging him. He calls another of his generals, Dhumralochana (Smoky-Eyes), and tells him to take sixty thousand of his forces, grab the woman by the hair and return her to him. Dhumralochana goes forth to Chandika and at first tries to persuade her to come peacefully to Sumbha. She is not so inclined, and when Dhumralochana attempts to attack her, Chandika turns him and his battalions to ashes. The goddess is not easily had.\r\n\r\nSumbha quickly hears about his general’s defeat. He is so filled with hatred and desire to overcome and possess the goddess that he next summons Chanda and Munda, his most trusted officers. These two, acting on their commander’s request head off with the rest of the demon entourage and find Chandika in the Himalayas. They immediately begin firing arrows at her, and with this, the goddess lets her rage be known. She turns black in anger and fury, and from her brow, Kali emerges. This emanation of the goddess is her most fierce and gruesome.\r\n\r\nShe is depicted as emaciated, with red eyes, protruding tongue set for lapping up blood, black countenance, and wild, long, disheveled hair. She carries multiple weapons, a skull-topped staff, and emits alternatively hideous shrieks and deafening roars. Her only clothing, if any, is a tiger-skin wrapped about her waist, and she wears as ornaments a garland of freshly severed human heads and dead infant earrings. Kali easily slays the generals and offers their heads to Chandika, who then names her Chamunda, or slayer of Chanda and Munda. Then, both Chandika and Kali set out to kill Sumbha and his remaining armies.\r\n\r\nThe gods at this point send their power, or shakti, to the aid of the goddesses. (These matrikas as they’re known, are described below.) Together, these forces, along with the shakti of Chandika, called Aparajita, decimate all foes while those demons still able to do so flee the battleground in terror. One demon though, named Raktabija (Blood Seed, or Drops of Blood), comes forward again to fight. He has the special gift of being able to multiply wherever one of his drops of blood falls upon the earth. But Chandika and Chamunda team up to defeat him. Chandika lances the demon, weakening him, while Chamunda laps up his blood before it can reach the ground, thus ensuring his death. Now, only Sumbha and Nisumbha are left to challenge the goddesses. To make a long story short, however, devi withdraws Her emanations back into herself, kills Nisumbha first and renders Sumbha powerless, finally destroying him with one fatal pierce of her spear. The Goddess is yet again victorious.','Devi: Some Tales of the Great Goddess','','inherit','open','open','','100071-revision-v1','','','2013-09-23 16:52:26','2013-09-23 23:52:26','',100071,'<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\nGoddess lore in India seems limited only by individual imagination. With every village comes another variation on basic themes, and every child growing up in India today learns many stories, just as a westerner ',0,'revision','',0),(100238,2,'2013-09-26 21:26:54','2013-09-27 04:26:54','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\n\nHere, 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.\n\nBefore 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.\n\nIn 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.\n\nHere 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!\n\nEspecially 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.\n\n<hr />\n\n<em>By: Chandra Alexandre</em>\n\n<!--nextpage-->\n\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\n\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\n\nWith 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. \n\nMost 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.\n\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \n\nWhen 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. \n\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\n\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\n\nAs 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 as presented here: \n\n<h3>Om Maa!</h3>\n\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\n\nThe ritual ensues.\n\n<!--nextpage-->\n\nOne 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:\n<blockquote>OM ADHARA SAKTAYE NAMAH\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\n\nOM KURMMAYA NAMAH\npronunciation: AUM koor-mah-yah nah-mah-hah\n<em>(That which holds up all Existence, we bow to you)</em>\n\nOM ANANTAYA NAMAH\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\n<em>(That which is She Infinite, we bow to you)</em>\n\nOM PRTHIVYAI NAMAH\npronunciation: AUM pr-theev-yai nah-mah-hah\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\nNext, 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.\n\nWith 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.\n\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\n<blockquote>OM KRIM KALYAI NAMAH\npronunciation: AUM kreem kahl-yai nah-mah-hah\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\n\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\n<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>\n\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\npronunciation: 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\n<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>\n<strong>Prana Pratistha</strong>\n\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\n<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>\nThis 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.\n\n<strong>Purification and Puspanjali (Flower Offering)</strong>\n\nTake 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:\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\npronunciation: 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\n<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>\nPass 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.\n\n<!--nextpage-->\n\n<strong>Kali Gayatri</strong>\n\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/>Read and listen here. Recite three times:\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\npronunciation: 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\n<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>\n<strong>Meditation</strong>\n\nThis 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.\n\n<strong>Consecration</strong>\n\nNext, 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:\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\nSome 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.\n\nSprinkle 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.\n\nChant 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:\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\nBlack Goddess, Dark Mother\nTake in our love for you!\n\nor:\n\nOm Kali, Kali! Om Kali, Kali!\nNamostute, namostute, namo!\nNamostute, namostute, namo!\n\nor:\n\nAnanda Ma Ananda Ma Kali\nAnanda Ma Ananda Ma Kali\nAnanda Ma Ananda Ma Kali\nOm Kali Ma!</blockquote>\n\n\nWhile 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.\n\n<strong>Sacrifice (Boli)</strong>\n\nOnce 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.\n\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\n\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:\n<blockquote>OM ASATO MA SAD GAMAYA\nTAMASO MA JYOTIR GAMAYA\nMRITYOR MA AMRITAM GAMAYA\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\n\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-autosave-v1','','','2013-09-26 21:26:54','2013-09-27 04:26:54','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100239,2,'2013-09-23 16:55:24','2013-09-23 23:55:24','<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\n<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"MaaUgratara\" src=\"http://sharanya.org/wp-content/uploads/2013/09/MaaUgratara.jpg\" />\r\n\r\n<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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for the Goddess as Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant 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.\r\n\r\nWith 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.\r\n\r\nThis 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.\r\n\r\nThe 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.\r\n\r\nAdditionally, 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.\r\n\r\nIn 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.\r\n\r\nIn 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.\r\n\r\nAs 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...\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspañjali (flower offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\nChant 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, 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:\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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.\r\n\r\nThe 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.\r\n\r\n<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!\r\n\r\n<strong>Blessings, and Sa\'ham!</strong>','Awakening Devi: Kali Puja for the West','','inherit','open','open','','100101-revision-v1','','','2013-09-23 16:55:24','2013-09-23 23:55:24','',100101,'<em>By: Chandra Alexandre</em>\r\n\r\n<hr />\r\n\r\n<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"MaaUgratara\" src=\"http://sharanya.org/wp-content/uploads/2013/09/MaaUgratara.jpg\" />\r\n\r\n<em>Devi</em>, as She is called in Sanskrit, is the supreme',0,'revision','',0);

INSERT INTO `wp_posts` VALUES (100429,2,'2013-09-26 21:27:01','2013-09-27 04:27:01','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\r\n\r\nWith 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. \r\n\r\nMost 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.\r\n\r\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \r\n\r\nWhen 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. \r\n\r\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\r\n\r\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\r\n\r\nAs 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 as presented here: \r\n\r\n<h3>Om Maa!</h3>\r\n\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\r\n\r\nThe ritual ensues.\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspanjali (Flower Offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/>Read and listen here.</a> Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\nChant 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\n\r\n\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\r\n\r\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-revision-v1','','','2013-09-26 21:27:01','2013-09-27 04:27:01','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100430,2,'2013-09-26 21:27:28','2013-09-27 04:27:28','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\r\n\r\nWith 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. \r\n\r\nMost 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.\r\n\r\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \r\n\r\nWhen 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. \r\n\r\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\r\n\r\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\r\n\r\nAs 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 as presented here: \r\n\r\n<h3>Om Maa!</h3>\r\n\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\r\n\r\nThe ritual ensues.\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspanjali (Flower Offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/\">Read and listen here.</a> Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\nChant 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\n\r\n\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\r\n\r\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-revision-v1','','','2013-09-26 21:27:28','2013-09-27 04:27:28','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100431,2,'2013-09-26 21:28:13','2013-09-27 04:28:13','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\r\n\r\nWith 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. \r\n\r\nMost 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.\r\n\r\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \r\n\r\nWhen 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. \r\n\r\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\r\n\r\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\r\n\r\nAs 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 as presented here: \r\n\r\n<h3>Om Maa!</h3>\r\n\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\r\n\r\nThe ritual ensues.\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspanjali (Flower Offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri: Song to Kali</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/\">Read and listen here.</a> Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\nChant 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\n\r\n\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\r\n\r\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-revision-v1','','','2013-09-26 21:28:13','2013-09-27 04:28:13','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100432,2,'2013-09-26 21:29:08','2013-09-27 04:29:08','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\r\n\r\nWith 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. \r\n\r\nMost 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.\r\n\r\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \r\n\r\nWhen 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. \r\n\r\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\r\n\r\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\r\n\r\nAs 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 as presented here: \r\n\r\n<h3>Om Maa!</h3>\r\n\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\r\n\r\nThe ritual ensues.\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspanjali (Flower Offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri: Song to Kali</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/\">Read and listen here.</a> Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\n<strong>Chant and Worship</strong> \r\n\r\nThe 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\n\r\n\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth:\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\r\n\r\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-revision-v1','','','2013-09-26 21:29:08','2013-09-27 04:29:08','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100433,2,'2013-09-26 21:37:27','2013-09-27 04:37:27','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n&nbsp;\r\n\r\n<h3>Upcoming</h3>\r\n\r\n\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"video 1\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"video 2\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-26 21:37:27','2013-09-27 04:37:27','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br',0,'revision','',0),(100434,2,'2013-09-26 21:41:05','2013-09-27 04:41:05','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n&nbsp;\r\n\r\n<h3>Upcoming Kali Puja Festival - November 2, 2013</h3>\r\n\r\n[teaser url=\"http://sharanya.org/events\" title=\"10th Annual KPF\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0387-e1378621009871.jpg\" ]Learn more[/teaser]\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"video 1\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"video 2\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-26 21:41:05','2013-09-27 04:41:05','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br',0,'revision','',0),(100435,2,'2013-09-26 21:42:53','2013-09-27 04:42:53','','Blessed Altar','','inherit','open','open','','blessed-altar-web','','','2013-09-26 21:42:53','2013-09-27 04:42:53','',0,'',0,'attachment','image/jpeg',0),(100436,2,'2013-09-26 21:45:12','2013-09-27 04:45:12','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n&nbsp;\r\n\r\n<h3>Upcoming Kali Puja Festival - November 2, 2013</h3>\r\n\r\n[teaser url=\"http://sharanya.org/events\" title=\"10th Annual KPF\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Blessed-Altar-Web-e1380257091912.jpg\" ]Learn more[/teaser]\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"video 1\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"video 2\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-26 21:45:12','2013-09-27 04:45:12','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br',0,'revision','',0),(100437,2,'2013-09-26 21:45:46','2013-09-27 04:45:46','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n<h3>Upcoming Kali Puja Festival - November 2, 2013</h3>\r\n\r\n[teaser url=\"http://sharanya.org/events\" title=\"10th Annual KPF\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Blessed-Altar-Web-e1380257091912.jpg\" ]Learn more[/teaser]\r\n\r\n&nbsp;\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"video 1\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"video 2\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-26 21:45:46','2013-09-27 04:45:46','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br',0,'revision','',0),(100438,2,'2013-09-26 21:53:54','2013-09-27 04:53:54','<p style=\"text-align: right;\">[button type=\"churchope_button\" url=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=g7%2bmAykFVa3OZexvYarqDP566zIzZz5xHs1xZmyFQDZyytME6JqAMChtbAVFSLHo\" target=\"on\" button_color_fon=\"#363636\" ]Buy Tickets[/button]</p>\r\nA celebration honoring the cycle of life, the Great Mystery and all things on the margins. Join us as we come together in community to welcome in the new year at this time of Kali Puja and Divali, the Festival of Lights, and honor Goddess manifest in the whole of creation.\r\n\r\nAs the darkness closes in, we offer our prayers to Maa Kali, Mother of the Universe. Together we will honor Her in Her many forms through the Sha\'can tradition of Shakta Tantra. With your help, we are planning to fill the temple with chant, song, dance, devotion, and celebration.\r\n\r\nWhat to bring... 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 shakti, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed.\r\n\r\nA sliding scale donation of $21-11 is also suggested to cover the cost of the space, puja supplies and prasad (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted; we appreciate so much the offerings you make to support our work and the community.\r\n\r\nAll lovers of the Divine are welcome! Doors open at 5:30PM, ritual begins promptly at 6:00PM.\r\n<blockquote><b>RSVP</b> <a href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2= 94-3334334\">by making a donation to attend</a> (note Kali Puja Festival) or contribute at the door. <b>Questions?</b> Email us at <a href=\"mailto:info@sharanya.org\">info@sharanya.org</a>. Jai Maa!</blockquote>\r\n&nbsp;\r\n\r\n<iframe width=\"425\" height=\"350\" frameborder=\"0\" scrolling=\"no\" marginheight=\"0\" marginwidth=\"0\" src=\"https://www.google.com/maps/ms?msid=205886364892862771731.0004e8e8e41286d7260e9&amp;msa=0&amp;ie=UTF8&amp;t=m&amp;ll=37.774921,-122.460351&amp;spn=0.011872,0.018239&amp;z=15&amp;output=embed\"></iframe>\r\n<small>View <a style=\"color: #0000ff; text-align: left;\" href=\"https://www.google.com/maps/ms?msid=205886364892862771731.0004e8e8e41286d7260e9&amp;msa=0&amp;ie=UTF8&amp;t=m&amp;ll=37.774921,-122.460351&amp;spn=0.011872,0.018239&amp;z=15&amp;source=embed\">Kali Puja Festival</a> in a larger map</small>','10th Annual Kali Puja Festival','','publish','closed','closed','','10th-annual-kali-puja-festival','','','2013-10-18 21:42:08','2013-10-19 04:42:08','',0,'<p style=\"text-align: right;\">[button type=\"churchope_button\" url=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2=%2094-3334334&amp;vlrStratCode=g7%2bmAykFVa3OZexvYarqDP566zIzZz5xHs1xZmyFQDZyytME6JqAMChtbAVFSLHo\" target=\"on\" button_co',0,'th_events','',0),(100439,2,'2013-10-16 22:39:51','2013-10-17 05:39:51','A celebration honoring the cycle of life, the Great Mystery and all things on the margins. Join us as we come together in community to welcome in the new year at this time of Kali Puja and Divali, the Festival of Lights, and honor Goddess manifest in the whole of creation. \n\nAs the darkness closes in, we offer our prayers to Maa Kali, Mother of the Universe. Together we will honor Her in Her many forms through the Sha\'can tradition of Shakta Tantra. With your help, we are planning to fill the temple with chant, song, dance, devotion, and celebration.\n\nWhat to bring... 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 shakti, the activating force and the energy of creation. You are also invited to bring an object you would like to have blessed.\n\nA sliding scale donation of $21-11 is also suggested to cover the cost of the space, puja supplies and prasad (blessed food); however, no one is ever turned away for lack of funds, and any donation is graciously accepted; we appreciate so much the offerings you make to support our work and the community.\n\nAll lovers of the Divine are welcome! Doors open at 5:30PM, ritual begins promptly at 6:00PM.\n\n<blockquote><b>RSVP</b> <a href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2= 94-3334334\">by making a donation to attend</a> (note Kali Puja Festival) or contribute at the door. <b>Questions?</b> Email us at <a href=mailto:info@sharanya.org>info@sharanya.org</a>. Jai Maa!</blockquote>\n\n<br><br><br><br>\n\n&nbsp;\n\n<iframe width=\"425\" height=\"350\" frameborder=\"0\" scrolling=\"no\" marginheight=\"0\" marginwidth=\"0\" src=\"https://www.google.com/maps/ms?msid=205886364892862771731.0004e8e8e41286d7260e9&amp;msa=0&amp;ie=UTF8&amp;t=m&amp;ll=37.774921,-122.460351&amp;spn=0.011872,0.018239&amp;z=15&amp;output=embed\"></iframe><br /><small>View <a href=\"https://www.google.com/maps/ms?msid=205886364892862771731.0004e8e8e41286d7260e9&amp;msa=0&amp;ie=UTF8&amp;t=m&amp;ll=37.774921,-122.460351&amp;spn=0.011872,0.018239&amp;z=15&amp;source=embed\" style=\"color:#0000FF;text-align:left\">Kali Puja Festival</a> in a larger map</small>\n<br><br><br><br>\n&nbsp;\n&nbsp;','10th Annual Kali Puja Festival','','inherit','open','open','','100438-autosave-v1','','','2013-10-16 22:39:51','2013-10-17 05:39:51','',100438,'A celebration honoring the cycle of life, the Great Mystery and all things on the margins. Join us as we come together in community to welcome in the new year at this time of Kali Puja and Divali, the Festival of Lights, and honor Goddess manifest in the ',0,'revision','',0),(100440,2,'2013-09-26 22:10:08','2013-09-27 05:10:08','','Jai Maa!','','publish','closed','closed','','10th-annual-kpf','','','2013-10-20 22:03:37','2013-10-21 05:03:37','',0,'',0,'th_slideshows','',0),(100441,2,'2013-09-26 22:09:01','2013-09-27 05:09:01','','Blessed Altar KPF','','inherit','open','open','','blessed-altar-web-2','','','2013-09-26 22:09:01','2013-09-27 05:09:01','',100440,'',0,'attachment','image/jpeg',0),(100442,2,'2013-09-26 22:12:31','2013-09-27 05:12:31','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n<h3>Upcoming Kali Puja Festival - November 2, 2013</h3>\r\n\r\n[teaser url=\"http://sharanya.org/mandala/th_event/10th-annual-kali-puja-festival/\" title=\"10th Annual KPF\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Blessed-Altar-Web-e1380257091912.jpg\" ]Learn more[/teaser]\r\n\r\n&nbsp;\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"video 1\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"video 2\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-26 22:12:31','2013-09-27 05:12:31','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br',0,'revision','',0),(100443,2,'2013-09-27 23:31:24','2013-09-28 06:31:24','','Kali Puja Altar','','inherit','open','open','','dsc_0281','','','2013-09-27 23:31:24','2013-09-28 06:31:24','',100440,'',0,'attachment','image/jpeg',0),(100444,2,'2013-09-28 23:59:15','2013-09-29 06:59:15','http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/75682294\r\n\r\n[/one_half]\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71276397\r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-09-28 23:59:15','2013-09-29 06:59:15','',99156,'http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tris',0,'revision','',0),(100445,2,'2017-03-21 14:52:37','2017-03-21 21:52:37','[two_third]\nhttp://vimeo.com/75840774\n[/two_third] \n[one_third last=last] \n<h1>Yoni Puja</h1>\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \n[/one_third] \n\n<div style=\"clear:both\"></div>\n\n&nbsp;\n\n&nbsp;\n\n[one_half]\n<br />\nhttp://vimeo.com/75836707\n\n<h3>Tantric Teachings</h3>\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \n\n[/one_half][one_half last=last]\n<br />\nhttp://vimeo.com/75838844\n\n<h3>Chandi Recitation</h3>\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred verses in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \n[/one_half]\n\n[clear]\n\n&nbsp;\n\n[one_half]\n<br />\nhttp://vimeo.com/77018733\n\n<h3>The Heart of Tantra</h3>\nWatch some of the footage from a July 26, 2009 talk by Chandra Alexandre, \"The Heart of Tantra: Theory & Practice on the Path of Spiritual Awakening,\" at the Cultural Integration Fellowship in San Francisco.\n\n\n\n[/one_half][one_half last=last]\n<br />\nhttp://vimeo.com/77018735\n\n<h3>Removing Curses from Devi</h3>\nAt each puja, the Shappodhara Mantra is a key component of worship prior to our invocation of the Divine Mother. Join us as we chant and offer sandalwood incense to the fire. This video segment of Removing Curses from Goddess was taken at our 2010 Yoni Puja Festival. We gather to offer the Shapodhara Mantra from the Chandi for the removal of curses from Goddess, as well as from the Feminine and any internalized or external expressions of female subjugation. \n\nOM HRIM KLIM SHRIM KRAM KRIM CHANDIKA DEVYAI SHAPANASHANUGRAHAM KURU KURU SVAHA!\n\n[/one_half]\n[clear]','Videos','','inherit','open','open','','99156-autosave-v1','','','2017-03-21 14:52:37','2017-03-21 21:52:37','',99156,'',0,'revision','',0),(100446,2,'2013-09-29 00:09:04','2013-09-29 07:09:04','http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. 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Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71276397\r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. 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Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75682294\r\n\r\n<h3>Tantric Teachings</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/71276397\r\n\r\n<h3>Header Goes Here</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-09-29 00:10:50','2013-09-29 07:10:50','',99156,'http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tris',0,'revision','',0),(100449,2,'2013-09-29 21:00:30','2013-09-30 04:00:30','','Events','','publish','closed','closed','','events','','','2013-10-14 21:37:24','2013-10-15 04:37:24','',0,'',0,'th_slideshows','',0),(100452,2,'2013-09-29 20:57:12','2013-09-30 03:57:12','','LinghamYoni','','inherit','open','open','','031-2','','','2013-09-29 20:57:12','2013-09-30 03:57:12','',100449,'',0,'attachment','image/jpeg',0),(100453,2,'2013-09-29 21:04:55','2013-09-30 04:04:55','Today we honor the birthday of Mahatma Gandhi, the Great Soul, a liberator of India. Our activism is inspired by Bapu (Gandhi) and we take note of his non-violent civil disobedience in our efforts to transform the world toward peace.  ','Sacred Activism Day (Mahatma Gandhi Jayanti)','','publish','closed','closed','','sacred-activism-day-mahatma-gandhi-jayanti','','','2013-09-29 21:04:55','2013-09-30 04:04:55','',0,'Today we honor the birthday of Mahatma Gandhi, the Great Soul, a liberator of India. Our activism is inspired by Bapu (Gandhi) and we take note of his non-violent civil disobedience in our efforts to transform the world toward peace.  ',0,'th_events','',0),(100454,2,'2013-09-29 21:10:24','2013-09-30 04:10:24','','Events','','publish','closed','closed','','events-2','','','2013-10-14 21:24:40','2013-10-15 04:24:40','',0,'',0,'th_slideshows','',0),(100455,2,'2013-09-29 21:07:10','2013-09-30 04:07:10','','Tara Maa','','inherit','open','open','','dsc_0313','','','2013-09-29 21:07:10','2013-09-30 04:07:10','',100454,'',0,'attachment','image/jpeg',0),(100456,2,'2013-09-29 21:19:51','2013-09-30 04:19:51','','Events','','publish','closed','closed','','events-3','','','2013-09-29 21:32:47','2013-09-30 04:32:47','',0,'',0,'th_slideshows','',0),(100458,2,'2013-09-29 21:14:39','2013-09-30 04:14:39','','Kali Puja','','inherit','open','open','','kali-puja-2005-003','','','2013-09-29 21:14:39','2013-09-30 04:14:39','',0,'',0,'attachment','image/jpeg',0),(100459,2,'2013-09-29 21:23:25','2013-09-30 04:23:25','','Yogini Ritual Circle','','publish','closed','closed','','yogini-ritual-circle','','','2013-09-29 21:23:25','2013-09-30 04:23:25','',0,'',0,'th_events','',0),(100460,2,'2013-09-29 21:25:56','2013-09-30 04:25:56','','Community Meeting','','publish','closed','closed','','community-meeting','','','2013-09-29 21:25:56','2013-09-30 04:25:56','',0,'',0,'th_events','',0),(100461,2,'2013-09-29 21:28:38','2013-09-30 04:28:38','Each month prior to puja, community and initiates gather for teachings on the Tantras. Particulars of ritual, personal practice, philosophy, and spiritual development are explored. ','Teaching Circle','','publish','closed','closed','','teaching-circle','','','2013-10-06 18:11:15','2013-10-07 01:11:15','',0,'Each month prior to puja, community and initiates gather for teachings on the Tantras. Particulars of ritual, personal practice, philosophy, and spiritual development are explored. ',0,'th_events','',0),(100462,2,'2013-09-29 21:30:22','2013-09-30 04:30:22','Join us monthly as we come together to honor Kali Maa, Divine Mother and Great Goddess, offering reverence as we create ritualized as well as lived spaces in which the fundamental and activating energy of shakti can be realized today.\r\n\r\nRSVP required to attend: <a href=\"mailto:info@sharanya.org\">info@sharanya.org</a> or make a <a href=\"https://www.networkforgood.org/donation/ExpressDonation.aspx?ORGID2= 94-3334334\">donation online</a>.\r\n','Kali Puja','','publish','closed','closed','','kali-puja-2','','','2013-10-14 22:22:03','2013-10-15 05:22:03','',0,'Join us monthly as we come together to honor Kali Maa, Divine Mother and Great Goddess, offering reverence as we create ritualized as well as lived spaces in which the fundamental and activating energy of shakti can be realized today.\r\n\r\nRSVP required to ',0,'th_events','',0),(100463,2,'2013-09-30 20:46:53','2013-10-01 03:46:53','http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/71276397\r\n\r\n<h3>Header Goes Here</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-09-30 20:46:53','2013-10-01 03:46:53','',99156,'http://vimeo.com/harnarine/doubles\r\n<h1>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h1>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tris',0,'revision','',0),(100464,2,'2013-09-30 20:57:54','2013-10-01 03:57:54','Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. Public <I>melas</I> (festivals) are a chance to celebrate the Divine with others, be witnessed in community, and share of Her blessings.<br><br> \r\n \r\n<h3>Upcoming Kali Puja Festival - November 2, 2013</h3>\r\n\r\n[teaser url=\"http://sharanya.org/mandala/th_event/10th-annual-kali-puja-festival/\" title=\"10th Annual KPF\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Blessed-Altar-Web-e1380257091912.jpg\" ]Learn more[/teaser]\r\n\r\n&nbsp;\r\n\r\n[tabgroup] [tab title=\"Ambubachi Mela\"]\r\n<h3>Yoni Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Goddess, Women, Earth and The Feminine in All Things</b></span></i></h4>\r\n<img alt=\"\" src=\"http://sharanya.org/images/YoniPuja2009/Yoni%20Altar.jpg\" align=\"right\" />\r\n\r\nJoin us each year around Summer Solstice for a devotional and celebratory festival dedicated to Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness, during the auspicious time of abundance in the cycle of life, death, and rebirth...the time when Devī, Goddess, bleeds.<br><br>\r\n\r\nOften, the connection between the power of women\'s blood and the paradoxical mystery of the Goddess is most fully recognized in the Crone or Dark Goddess aspect of the Divine because She is the doorway between the worlds of life and death. It is the raudra devīs (fierce goddesses) who, in India, are said to menstruate. In temples dedicated to these intense emanations of śākti (the feminine force), one finds the rites and rituals of the goddess\' ritu, or menstrual blood.<br><br>\r\n\r\nAt SHARANYA, we hold this space for Her and for all beings seeking peace, healing, truth and wholeness. During this time, we recognize the power of Her most holy festival of Ambuvāci--the three days the goddess menstruates (beginning on the new moon usually following Summer Solstice)--when the forces of life and death co-join at the temple of Kāmākhyā in northeastern India, birthplace of Tantra and a heartland today of goddess worship.<br><br>\r\n\r\nIn our Yoni Puja, we recognize that Her potency is so wild and intense, so sweet and sublime, that whether seen as fierce or mild She is a force offering both comfort and strength...even in our moments of silence and despair. We invite you to be with us. Open in the safe space of our temple to the paradox held in the quiet and the song in order to receive her lessons, as well as Her blessings, during this most auspicious time. If you can\'t be with us in person, join us in spirit!<br><br>\r\n\r\n[blog category=\"27\" perpage=\"4\" pagination=\"on\" ]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[tab title=\"Mahakali Mela\"]\r\n<h3>Kali Puja Festival</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Celebration of Kali Maa and the Quest for Light in the Dark Time of the Year</b></span></i></h4>\r\nSHARANYA\'s annual Kali Puja Festival is a time to delight in the mysteries of Maa in concurrence with what is known as the puja season in India. First comes Navaratri, the nine nights of Goddess, and then the festival of lights, Diwali. During the amavasya (new moon) of Diwali, Goddess Kali is worshiped throughout West Bengal, Orissa and Assam.<br><br>\r\n\r\nEnjoy some of our previous pujas on our <a href=\"http://sharanya.org/resources/galleries/\">Galleries</a> page and here through image and song:<br><br>\r\n\r\n[one_half] <a title=\"SHARANYA\'s Kali Puja Festival - October 17, 2009\" href=\"http://www.youtube.com/watch?v=8CwBCN4ORak\"><img class=\"alignleft size-full wp-image-99955 imgborder\" alt=\"Kali Puja Festival 2009\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-1.jpg\" /></a>\r\n[/one_half]\r\n\r\n[one_half last=last] <a title=\"SHARANYA\'s Kali Puja Festival\" href=\"http://www.youtube.com/watch?v=Q5UGskSqluI\"><img class=\"alignleft size-full wp-image-99956 imgborder\" alt=\"Kali Puja Festival\" src=\"http://sharanya.org/wp-content/uploads/2013/09/video-2.jpg\" /></a>\r\n[/one_half]\r\n\r\n[/tab]\r\n\r\n[tab title=\"PantheaCon\"]\r\n<h3>Kali Puja: The Dark Goddess Awakens</h3>\r\n&nbsp;\r\n<h4><i><span style=\"color: #8d1a1c;\"><b>A Powerful Ceremony Where East Meets West</b></span></i></h4>\r\nSHARANYA\'s annual participation in PantheaCon is a tradition going back to 2004, one that fosters community for many devotees of the Divine Mother, especially those who are a long way from our home temple in San Francisco. Many line up long before the ritual begins to ensure participation. The ceremony has evolved over the years, and we open our doors to about 100 celebrants with chant and a moving meditation that guides us into Her mysteries.<br><br>\r\n\r\n[blog category=\"12\" perpage=\"5\" pagination=\"on\" ]\r\n\r\n[/tab]\r\n\r\n[/tabgroup]','Festivals','','inherit','open','open','','99912-revision-v1','','','2013-09-30 20:57:54','2013-10-01 03:57:54','',99912,'Each year, we come together to celebrate a number of regular festivals and high holy days within our tradition. 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This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa. \r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-09-30 22:14:57','2013-10-01 05:14:57','',99156,'http://vimeo.com/75840774\r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni w',0,'revision','',0),(100468,2,'2013-10-01 20:06:13','2013-10-02 03:06:13',' [two_third] http://vimeo.com/75840774\r\n [/two_third] \r\n [one_third last=last] <h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  [/one_third] \r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:06:13','2013-10-02 03:06:13','',99156,' [two_third] http://vimeo.com/75840774\r\n [/two_third] \r\n [one_third last=last] <h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100469,2,'2013-10-01 20:07:11','2013-10-02 03:07:11','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:07:11','2013-10-02 03:07:11','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100470,2,'2013-10-01 20:07:43','2013-10-02 03:07:43','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:07:43','2013-10-02 03:07:43','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100471,2,'2013-10-01 20:08:51','2013-10-02 03:08:51','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n<div style=\"clear:both\"></div>\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:08:51','2013-10-02 03:08:51','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100472,2,'2013-10-01 20:09:17','2013-10-02 03:09:17','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n<div style=\"clear:both\"></div>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:09:17','2013-10-02 03:09:17','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100473,2,'2013-10-01 20:10:28','2013-10-02 03:10:28','[two_third]\r\n   http://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n<div style=\"clear:both\"></div>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:10:28','2013-10-02 03:10:28','',99156,'[two_third]\r\n   http://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A spec',0,'revision','',0),(100474,2,'2013-10-01 20:10:45','2013-10-02 03:10:45','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n<div style=\"clear:both\"></div>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred versed in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-01 20:10:45','2013-10-02 03:10:45','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100475,2,'2013-10-01 22:56:19','2013-10-02 05:56:19','<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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.\r\n\r\nHere, 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.\r\n\r\nBefore 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.\r\n\r\nIn 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.\r\n\r\nHere 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!\r\n\r\nEspecially 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.\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Ritual for Goddess Kali: Kali Puja (Worship)</strong>\r\n\r\nPoignant and powerful, I believe that the fierce Hindu goddesses, and the Dark Mother more generally, are appearing and appealing to westerners now more strongly so that we may learn from and in turn honor them. They are liberators, and as Rita Gross has suggested regarding devi, She can be a powerful resource to westerners reconceptualizing and reclaiming Goddess from among the residue of patriarchal traditions. 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 non-Indian origin, where she serves best and most, and when her call may be answered.\r\n\r\nWith 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. \r\n\r\nMost 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.\r\n\r\nThis ritual is presented in order to facilitate the spiritual seeker\'s personal exploration into <em>sadhana </em>(spiritual practice), because ritual can 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 article, but also actually  trying it, whether alone or with others. 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. \r\n\r\nWhen 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. \r\n\r\nAdditionally, 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 Her spiritual essence manifest in the moment. In beginning any ritual, our tradition 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.\r\n\r\nIn 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, such as a honeydew or watermelon, one votive candle (red, green or white), honey, colored paper and markers for writing a prayer, food have blessed and share, and favorite ritual objects arranged as pleasing to the senses.\r\n\r\nAs 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 as presented here: \r\n\r\n<h3>Om Maa!</h3>\r\n\r\n[thaudio href=\'http://sharanya.org/wp-content/uploads/2013/09/Om-Maa-condensed.mp3\'][/thaudio]\r\n\r\nThe ritual ensues.\r\n\r\n<!--nextpage-->\r\n\r\nOne 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:\r\n<blockquote>OM ADHARA SAKTAYE NAMAH\r\npronunciation: AUM ahd-hah-rah shahk-tah-yay nah-mah-hah\r\n<em>(Primordial Energy of the Goddess, we bow to you)</em>\r\n\r\nOM KURMMAYA NAMAH\r\npronunciation: AUM koor-mah-yah nah-mah-hah\r\n<em>(That which holds up all Existence, we bow to you)</em>\r\n\r\nOM ANANTAYA NAMAH\r\npronunciation: AUM ah-nan-tah-yah nah-mah-hah\r\n<em>(That which is She Infinite, we bow to you)</em>\r\n\r\nOM PRTHIVYAI NAMAH\r\npronunciation: AUM pr-theev-yai nah-mah-hah\r\n<em>(The glory of Mother as Earth, we bow to you)</em></blockquote>\r\nThen invoke the ten directions, specifically adding the following mantra after the directions are called:\r\n<blockquote>OM AIM HRIM KLIM CAMUNDAYAI VICCE\r\npronunciation: AUM eye-m hreem kleem chah-moon-dah-yai veech-chay\r\n<em>(Infinite awareness knows the One, the Many and She who unites them, transforms them, and makes them whole)</em></blockquote>\r\nNext, 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.\r\n\r\nWith 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.\r\n\r\nNow, the process of expressing a yearning for Kali truly manifests. Begin by centering with focused breath on the heart, and then call Her forth:\r\n<blockquote>OM KRIM KALYAI NAMAH\r\npronunciation: AUM kreem kahl-yai nah-mah-hah\r\n<em>(We call and bow to Kali, She who is all Life, with honor and respect)</em>\r\n\r\nOM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA\r\npronunciation: AUM hreem shreem kreem para-mesh-vah-ree kah-lee-kay svah-hah\r\n<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>\r\n\r\nOM KALI KALI MAHAKALI KALIKE PAPAHARINI DHARMARTHAMOKSADE DEVI NARAYANI NAMO-STUTTE\r\npronunciation: 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\r\n<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>\r\n<strong>Prana Pratistha</strong>\r\n\r\nHere, our life breath is connected to the Mother, imbuing her with our energies for the purposes of this ritual. Chant, honoring her:\r\n<blockquote>OM HRIM SRIM KRIM PARAMESVARI KALIKE SVAHA PRANA IHA PRANAH\r\npronunciation: AUM hreem shreem kreem pah-rah-mesh-vah-ree kali-kay svah-hah PRAH-nah EE-hah PRAH-nah-hah\r\n<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>\r\nThis 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.\r\n\r\n<strong>Purification and Puspanjali (Flower Offering)</strong>\r\n\r\nTake 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:\r\n<blockquote>OM PUSPA PUSPA MAHA PUSPA SUPUSPA PUSPA SAMBHAVE PUSPA CAYAVAKIRNE CA HUM PHAT SVAHA\r\npronunciation: 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\r\n<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>\r\nPass 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.\r\n\r\n<!--nextpage-->\r\n\r\n<strong>Kali Gayatri: Song to Kali</strong>\r\n\r\nThis sacred mantra asks for the blessings of Kali. <a href=\"http://sharanya.org/mandala/th_gallery/song-to-kali/\">Read and listen here.</a> Recite three times:\r\n<blockquote>OM MAHA KALYAI CA VIDMAHE SMASANA VASINYAI CA DHIMAHI TANNO KALI PRACHODAYAT\r\npronunciation: 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\r\n<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>\r\n<strong>Meditation</strong>\r\n\r\nThis 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.\r\n\r\n<strong>Consecration</strong>\r\n\r\nNext, 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:\r\n<blockquote>\"The true devotee should worship the Mother of the Universe with liquor, fish, meat, cereal and copulation.\"</blockquote>\r\nSome 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.\r\n\r\nSprinkle 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.\r\n\r\n<strong>Chant and Worship</strong> \r\n\r\nThe 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:\r\n<blockquote>Cerridwyn, Om Kali, Lilith we sing to you;\r\nBlack Goddess, Dark Mother\r\nTake in our love for you!\r\n\r\nor:\r\n\r\nOm Kali, Kali! Om Kali, Kali!\r\nNamostute, namostute, namo!\r\nNamostute, namostute, namo!\r\n\r\nor:\r\n\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nAnanda Ma Ananda Ma Kali\r\nOm Kali Ma!</blockquote>\r\n\r\n\r\nWhile 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.\r\n\r\n<strong>Sacrifice (Boli)</strong>\r\n\r\nOnce 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.\r\n\r\n<strong>Union Prayer, Prasad, Blessings and Opening of Circle</strong>\r\n\r\nFinally, the culmination of the ritual sends hope out into the universe and offers the <em>prasad</em> (blessed food) for sharing. This can be done while chanting an ancient Vedic prayer for the peace that comes with wholeness and the search for truth. <a href=\"http://sharanya.org/mandala/th_gallery/pavamana-abhyaroha-mantra/\">Read and listen here.</a>\r\n<blockquote>OM ASATO MA SAD GAMAYA\r\nTAMASO MA JYOTIR GAMAYA\r\nMRITYOR MA AMRITAM GAMAYA\r\n<em>(From untruth to truth, from darkness to light, from death to immortality, lead us)</em></blockquote>\r\nAny 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. Feasting and sharing of personal experience can continue as the community of participants sees fit.\r\n\r\nBlessings, and Sa\'ham!','Kali Puja for Home Use','','inherit','open','open','','100101-revision-v1','','','2013-10-01 22:56:19','2013-10-02 05:56:19','',100101,'<img class=\"alignleft size-full wp-image-100102 imgborder\" alt=\"Maa Ugra Tara\" 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 mul',0,'revision','',0),(100476,2,'2013-10-02 19:22:54','2013-10-03 02:22:54',' ','','','publish','open','open','','100476','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,' ',2,'nav_menu_item','',0),(100477,2,'2013-10-02 19:22:54','2013-10-03 02:22:54',' ','','','publish','open','open','','100477','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,' ',6,'nav_menu_item','',0),(100478,2,'2013-10-02 19:22:54','2013-10-03 02:22:54',' ','','','publish','open','open','','100478','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,' ',3,'nav_menu_item','',0),(100479,2,'2013-10-02 19:22:54','2013-10-03 02:22:54','','Home','','publish','open','open','','home','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,'',1,'nav_menu_item','',0),(100480,2,'2013-10-02 19:22:54','2013-10-03 02:22:54',' ','','','publish','open','open','','100480','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,' ',5,'nav_menu_item','',0),(100481,2,'2013-10-02 19:22:54','2013-10-03 02:22:54',' ','','','publish','open','open','','100481','','','2013-10-02 19:22:54','2013-10-03 02:22:54','',0,' ',4,'nav_menu_item','',0),(100482,2,'2013-10-02 19:51:53','2013-10-03 02:51:53','We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the highest and most deeply experienced reality. Meeting regularly, we devote our time and energy on the path to active engagement in living. Use the resources in this section of our site to facilitate your own journey. \r\n\r\n[tabgroup]\r\n[tab title=\"Current Reading\"]\r\n<iframe src=\"http://astore.amazon.com/maabatakasapsara\" width=\"100%\" height=\"1000\" frameborder=\"0\" scrolling=\"no\"></iframe>\r\n[/tab]\r\n\r\n[tab title=\"Recommended reading\"]To begin learning about Sha\'can, the following three books are recommended to provide academic and practical information about the context in which the tradition was born, offering a starting place for your reflections and questioning on the path:\r\n<ul>\r\n	<li><span style=\"font-family: arial, helvetica, sans-serif;\"><em>Kali: The Feminine Force</em> by Ajit Mookerji</span></li>\r\n	<li><em>Kali: The Black Goddess of Dakshineshwar</em> by Elizabeth Usha Harding</li>\r\n	<li><em>Tantric Visions of the Divine Feminine: The Ten Mahavidyas</em> by David Kinsley</li>\r\n</ul>\r\nOther relevant titles both directly and indirectly related to the tradition include:\r\n\r\nAdams, Carol J. ed. Ecofeminism and the Sacred (Continuum: New York) 1993\r\n\r\nAdler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Beacon Press: Boston) 1986\r\n\r\nAiyar, Indira S. Durga as Mahisasuramardini: A Dynamic Myth of Goddess (Gyan Publishing House: New Delhi) 1997\r\n\r\nBaring, Anne and Jules Cashford. The Myth of the Goddess: Evolution of an Image (Arkana/Penguin: London) 1991\r\n\r\nBhairavan, Amarananda. Kali\'s Odiyya: A Shaman\'s True Story of Initiation (Nicolas- Hays: York Beach, Maine) 2000\r\n\r\nBharati, Agehananda. The Tantric Tradition (Samuel Weiser: NY) 1975\r\n\r\nBhattacharyya, Narendra Nath. Ancient Indian Rituals and their Social Contents (Manohar: New Delhi) 1975\r\n\r\nBhattacharyya, Narendra Nath. History of the Shakta Religion (Munshiram Manoharlal Publishers: New Delhi) 1996\r\n\r\nBrown, C. Mackenzie. The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana (State University of NY Press: Albany) 1990\r\n\r\nDanielou, Alain. The Myths and Gods of India (Inner Traditions: VT) 1985\r\n\r\nEck, Diana L. and Jain, Devaki. Speaking of Faith: Global Perspectives on Women, Religion &amp; Social Change (New Society Publishers: Philadelphia) 1987\r\n\r\nEisler, Riane. The Chalice and the Blade: Our History, Our Future, (Harper &amp; Row: San Francisco) 1988\r\n\r\nFeuerstein, Georg. Tantra: The Path of Ecstasy (Shambhala: Boston) 1998\r\n\r\nGadon, Elinor W. The Once &amp; Future Goddess: A Sweeping Visual Chronicle of the Sacred Female and Her Reemergence in the Cultural Mythology of Our Time (Harper &amp; Row: San Francisco) 1989\r\n\r\nGalland, China. Longing for Darkness: Tara and the Black Madonna, A Ten-Year Journey (Viking/Penguin) 1991\r\n\r\nGeorge, Demetra. Mysteries of the Dark Moon: The Healing Power of the Dark Goddess (Harper Collins: San Francisco) 1992\r\n\r\nGhanananda, Swami and Sir John Stewart-Wallace, C.B., eds. Women Saints East and West (Vedanta Press: Hollywood, CA) 1955\r\n\r\nGimbutas, Marija. The Language of the Goddess (HarperRow: San Francisco) 1989\r\n\r\nHiltebeitel, Alf and Erndl, Kathleen, eds. Is the Goddess a Feminist? The Politics of South Asian Goddesses (New York University Press : NY) 2000\r\n\r\nHixon, Lex. Great Swan: Meetings with Ramakrishna (Shambhala: Boston) 1992\r\n\r\nHuyler, Stephen P. Meeting God: Elements of Hindu Devotion (Yale University Press: New Haven) 1999\r\n\r\nJansen, Eva Rudy. The Book of Hindu Imagery: The Gods and their Symbols (Binkey Kok Publications: The Netherlands) 1993\r\n\r\nJayakar, Pupul. The Earth Mother: Legends, Rituals Arts, and Goddesses of India (Harper &amp; Row: San Francisco) 1990\r\n\r\nJohnsen, Linda. Daughters of the Goddess: The Women Saints of India (Yes International Publishers: St. Paul, MN) 1994\r\n\r\nKhanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity (Thames and Hudson Ltd: London) 1979\r\n\r\nKinsley, David. The Sword and the Flute: Kali &amp; Krishna, Dark Visions of the Terrible and the Sublime in Hindu Mythology (University of California: Berkeley) 1975\r\n\r\nNeumann, Erich. The Great Mother: An Analysis of the Archetype (Bollingen Series: Princeton) 1974\r\n\r\nOchs, Carol. Behind the Sex of God: Toward a New Consciousness Transcending Matriarchy and Patriarchy (Beacon Press: Boston) 1977\r\n\r\nPande, Mrinal. Devi: Tales of the Goddess in Our Time (Penguin Books India: New Delhi) 1996\r\n\r\nPattanaik, Devdutt. The Goddess in India; The Five Faces of the Eternal Feminine (Inner Traditions: VT) 2000\r\n\r\nPayne, Ernest A. The Shaktas: An Introductory and Comparative Study (Dover: New York) 1997 (Reprint)\r\n\r\nPintchman, Tracy. The Rise of the Goddess in the Hindu Tradition (State University of New York Press: Albany) 1994\r\n\r\nShelton, Mary Murray. Guidance from the Darkness: The Transforming Power of the Divine Feminine in Difficult Times (Putnam: NY) 2000\r\n\r\nShiva, Vandana. Staying Alive: Women, Ecology and Development (Zed Books: London) 1989\r\n\r\nSjoo, Monica and Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth 1991\r\n\r\nSri Aurobindo. The Ideal of Human Unity, (Sri Aurobindo Ashram Press: Pondicherry, India) 1950\r\n\r\nStarhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess--10th Aniversary Edition, Revised and Updated (Harper: San Francisco) 1979\r\n\r\nStone, Merlin. When God Was a Woman  (Harcourt Brace:  NY) 1978\r\n\r\nWhite, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India (University of Chicago Press: Chicago) 1996\r\n\r\nWoodman, Marion and Elinor Dickson. Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness (Shambhala: Boston) 1996\r\n\r\nWoodroffe, Sir John. Hymns to the Goddess (Ganesh &amp; Co.: Madras) 1973\r\n\r\nZimmer, Heinrich. Myths and Symbols in Indian Art and Civilization (Motilal Banarsidass: Delhi) Joseph Campbell, ed., 1990\r\n\r\n[/tab]\r\n[tab title=\"Glossary\"]If you are new to Eastern traditions, or if you are walking the <a title=\"The Path\" href=\"http://sharanya.org/the-path/\">Sha\'can path</a>, you may find this to be a helpful resource. We have listed the most common terms that one may run across in our tradition.\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/AScript.jpg\" width=\"82\" height=\"80\" align=\"left\" /><b>acarya (aah-chaar\'-yah)</b> - teacher; an advanced jnana yogi; traditionally, the formal title used for a respected teacher, appended to the end of their name, such as the famous teacher Shankaracarya (Shankar + acarya = Shankaracarya). Sometimes equated with guru, the acarya is differentiated somewhat from a guru as having deep knowledge in the scriptures and ability to use them to support his/her teaching, as well as a pure connection with the Divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>agni (uhg\'-nee)</b> - fire; also the God of fire, one of the most important Gods of the Vedas; as such, Agni is considered the first purohit. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>bali (buh\'-lee or boh\'-lee)</b> - sacrifice. We use a melon, as is done in daksinacara Hindu practice, as the sacrifice in our puja. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dada (daa\'-daa)</b> - elder brother (Bengali) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>daksinacara (dak-shee\'-na-chaara)</b> - the right-hand or dakshina path of Tantra; the dualistic path in which symbols are used in ritual as substitutes for what are otherwise used in vamacara practice to connect worshippers with the divine. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dasa mahavidya (duh\'-shuh muh-haa\'-vid\'-yaah)</b> - literally, the ten great female wisdoms, or the ten great wisdom goddesses; the ten fierce (primarily Tantrik) Goddesses who are considered forms of Kali. There are many lists that variously give their names. In the Sha\'can tradition, we primarily worship this list: Kali, Tara, Sodashi/Tripura Sundari, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala/Bagalamukhi, Matangi, Kamala. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>deva (day\'-vuh)</b> - god </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devanagari (day\'-vah-nah\'-gah-ree)</b> - the script used for writing both Sanskrit and Hindi. Literally, \"of the city of the gods.\" </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>devi (day\'-vee)</b> - goddess </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>dhyana (dyaah\'-nuh)</b> - meditation </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-di (dee)</b> - a Bengali honorific appended to a name to show respect or honor (like the Hindi -ji). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>didi (dee\'-dee)</b> - elder sister in Bengali </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>evam astu (aay\'-vum aah\'-stoo)</b> - thus it will be (synonymous with \"blessed be,\" \"so shall it be,\" so mote it be, or \"amen\") </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/GaScript.jpg\" width=\"75\" height=\"76\" align=\"left\" /><b>Ganesha (Guh-nay\'-shuh)</b> - literally \"Lord of the Multitudes\" (\"gana\" referring to Shiva\'s multitude of attendants); the elephant-headed God of knowledge, wisdom, compassion, the remover of obstacles, the lord of the dance. He is traditionally worshiped first in all pujas, to remove obstacles to devotion. It is also said on a spiritual level that \"ga\" means knowledge and \"na\" means salvation - thus Ganesha is also the Lord of Knowledge and Salvation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>gayatri (gai\'-yuh-tree... where \"gai\" rhymes with \"pie\")</b> - a song or hymn; a meter for Sanskrit poetry; also the name of a Goddess who is the Mother of the Vedas and a personification of the famous Gayatri Mantra (not to be confused with the Kali Gayatri). </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>guru (goo\'-roo)</b> - teacher or guide; literally, venerable/worthy of praise; one who helps to cross from darkness (gu) to light (ru); one gifted with the ability to impart not only knowledge, but experience of the Divine, who can open the pathway to each individual\'s experience. This term is widely misunderstood, especially in the West.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">A true spiritual guru, being continually and intimately connected with the Divine, serves the Divine and encourages each individual to explore their own direct connection with the Divine. They help guide others toward their own realization of Divinity, in the spirit of service to the Divine and to humanity. False gurus (sometimes referred to as cult leaders) often claim Divine oneness, then demand unquestioning faith for the purpose of self-glory, self-promotion and the exploitation and control of their followers.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Although we honor our lineage holders and teachers for helping us to connect more fully and deeply to our chosen paths, SHARANYA does not require or request any pledge of faith to any guru. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>homa (hoh\'-muh... where \"hoh\" rhymes with \"show\")</b> - fire ceremony, during which clarified butter and other sacred substances are offered to the fire. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Jai Maa!</b> - literally, \"Victory to the Mother!\" We\'ve also heard it lovingly translated as \"hooray Kali!\" - which is a sweet and wonderful translation that captures its essence. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>japa (juh\'-puh)</b> - literally, \"muttering.\" It is the term for the process of devotionally repeating mantras with a mala, which when it becomes fast and quiet sounds like muttering. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>-ji (jee)</b> - a Hindi affectionate honorific; appended to the end of a name to denote affection. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>jnana (nyaah\'-nuh)</b> - knowledge; wisdom. As a yogic path, the pursuit of connection with the Divine via intensive study of the Sanskrit scriptures and traditions, as well as intensive meditative and ritual devotional practice.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Kali (kaah\'-lee)</b> - based on the word meaning either \"time\" or \"black,\" in simplest translation, Kali is \"She Who is Time,\" or \"She Who is Black.\" There are other, expanded meanings, as well. Her name should not be confused with the similar-looking word \"kali,\" which means \"terrible,\" but in devanagari is spelled differently and is also pronounced differently. In simple transliteration, the Goddess is Kaalii, and the word meaning \"terrible\" is kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>kaula (kow\'-luh)</b> - family; as a Tantric term, this traditionally refers specifically to initiates in the same Tantric tradition, but we use it also to refer to those sincerely practicing Sha\'can, not necessarily just initiates. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/MaaScript.jpg\" width=\"101\" height=\"96\" align=\"left\" /><b>Maa</b> - mother (affectionate colloquialism for Mata); somewhat better translated as \"mama\" or \"mommy.\" Also spelled Ma. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>maha (muh-haah\')</b> - great (as in Mahakali - the Great Kali; Mahadeva - the Great God) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mala (maah\'-luh)</b> - garland; the garland of beads similar to a rosary used for japa. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mandir (mun\'-deer)</b> - temple </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>mata (maah\'-taah)</b> - mother </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>marga (maar\'-guh)</b> - path or way, as in vamamarga. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>matrika (muh\'-tree-kaah)</b> - little mother (as in the asta matrikas, \"the eight little mothers\"); in Sha\'can, the second level of commitment toward ordination, after initiation. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>namaste (nuh\'-muh-stay)</b> - literally, I bow to you. The spirit of this word, however, is the recognition of the divinity in each person. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/PaScript.jpg\" width=\"76\" height=\"76\" align=\"left\" /><b>prana (praah\'-nuh)</b> - the life-breath;  energy carried on the breath into the body. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>prema (pray\'-muh)</b> - love </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puja (poo\'-juh)</b> - worship (specifically, ritual worship) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>pujari (poo-jaah\'-ree)</b> - a priest who facilitates worship in a traditional Hindu service. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>purohit (puh\'-row-heet)</b> - literally, the one who stands before others; i.e., the lead priest in a traditional Hindu ritual. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>puspa (poosh\'-puh)</b> - flower; a symbol for menstrual blood. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>rashani (rah-shaa\'-nee)</b> - priestess; in Sha\'can, one who is ordained. It is a Romani (Gypsy) word, and thus symbolic of our standing as a bridge between East and West. (N.B. while in some instances we have learned of interesting twists on this meaning, the original meaning of the word <i>Rashani</i> is <i>priestess</i>, and this is how we use it in community.) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ritu (rih\'-too)</b> - cycle; used in Tantra to designate the menstrual cycle in particular as well as the blood of that cycle. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sa\'ham (saah\'-hum)</b> - when pronounced with a long aa, it means literally \"I am She;\" when pronounced with a short a (often written Òso\'hamÓ), it means \"I am He.\" This is frequently used in the feminine form by members of our community as a greeting or farewell and to recognize their oneness with Maa, the inherent divinity in themselves, and thus in all beings. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sankalpa (sun-kaahl\'-puh)</b> - intention </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/ShaScript.jpg\" width=\"62\" height=\"69\" align=\"left\" /><b>Shaiva (shai\'-vuh)</b> - one who primarily worships the God Shiva </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shakta (shaahk\'-tuh)</b> - one who primarily worships the Goddess; most typically, Shaktas worship Kali or Lalita (Also known commonly as Sri or Tripura Sundari) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shakti (shuhk\'-tee)</b> - power or energy; also, the name of the Goddess as the essence of the power of the universe; the divine female force. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shanti (shaahn\'-tee)</b> - peace </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>sharanya (shuh\'-ruhn-yuh)</b> - sanctuary, refuge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Shiva (shih\'-vuh)</b> - auspicious; the name of the God who is the consort of Kali Maa, and as such \"He Who is the Auspicious One.\" He is the Great God, the Great Yogi, and the Lord of the Dance - referring to his cosmic dance of creation, preservation and destruction, which he dances with Maa Kali. </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shri (shree)</b> - an honorific denoting respect; used in front of a name. Deities are often referred to as \"Shri Shri\" and then their name.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>shuddhi (shood\'-hee)</b> - purification </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>ugra (ooh\'-grah)</b> - angry, powerful or fierce </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>Vaishnava (vaish-naah\'-vuh)</b> - one who primarily worships the God Vishnu and/or his incarnations, such as Krishna and Rama </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamacara (vaah\'-muh-chaara)</b> - the \'left-hand\' path of Tantra; the non-dualistic path in which traditionally impure, unclean or polluting substances are utilized in ritual in order to break down the practitioner\'s acculturated resistance to or fear of certain aspects of the divine.  </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vamamarga (vaah\'-muh-maar\'-guh)</b> - the left-hand path (see also vamacara) </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><b>vidya (vihd\'-yuh)</b> - wisdom, knowledge </span>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"><img alt=\"\" src=\"http://www.sharanya.org/images/YaScript.jpg\" width=\"59\" height=\"69\" align=\"left\" /><b>yogini (yoh-gee\'-nee)</b> - one who seeks spiritual union with the divine; sometimes causally used to refer to a female practitioner of hatha yoga. Also, a female divine intermediary who functions and acts on behalf of the absolute in the mundane realm. Yogini Chakra is the first commitment level toward ordination in Sha\'can after initiation. </span>\r\n\r\n[/tab]\r\n\r\n[tab title=\"Archives\"]Read our newsletter archives! <I>Devyuvaaca: The Goddess Said</I>, is full of tea and treat recipes, mantra, seasonal stories, community updates, poetry, special notices about teachings and events such as public pujas.\r\n\r\n[toggle type=\"gray\" title=\"January 2009 - January 2010\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410163219\"<b>January 2010</b></a>\r\n\r\n<p>\r\n\r\nIncluded inside: Saraswati\'s Birthday, Visarjan Mantra, Altar of the Month, Hiphoppin\' to Kali, The Apsara Store...and More!\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410142515\"<b>December 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: The Divine Mother (or \'How a nice Lutheran girl...\'), Peace Mantra, Puja in a Box!, Shanti Mission (a memoir from Australia), Quote of the Month...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410091117\"<b>November 2009</b></a>\r\n\r\n<p>\r\nIncluded inside: Crafting Puja for Maa (a presentation at the American Academy of Religion\'s national conference in Montreal), link to the Kali Puja Festival & Fundraiser\'s YouTube video from the event, Stuart Sovatsky\'s spiritual erotic memoir tidbit from <i>Your Perfect Lips</i>, Kali Maa\'s Heart Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1410054321\"<b>September/October 2009</b></a>\r\n<p>\r\nIncluded inside: Kali Puja Festival, link to our YouTube video, Engaged Spirituality, September\'s Kali Puja Photos, Namaskara Mantra...and More!\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/email/newsletter/1409987969\"<b>August 2009</b></a>\r\n<p>\r\nIncluded inside: Ganesha Chathuri, Padma Mudra, Interview with a Tattoo Artist, Dark Moon Invocations...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409984757\"<b>July 2009</b></a>\r\n<p>\r\nIncluded inside: Mary Magdalene, Women & Goddess in India, Shankha Mudra, Creating a Living Altar to the Dark Goddess...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409952411\"<b>June 2009</b></a>\r\n<p>\r\nIncluded inside: Witch & Tantrick, Yoni Puja, Aarati, Bhairava & Bhairavi Mudras...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409933055\"<b>May 2009</b></a>\r\n<p>\r\nIncluded inside: Dark Goddess, Yoni Mudra, Blood Mysteries & the Festival of Ambubachi...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409908503\"<b>April 2009</b></a>\r\n<p>\r\nIncluded inside: Beltane, Apana Mudra, Crafting Puja for Maa, Voices of the Goddess...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409879413\"<b>March 2009</b></a>\r\n<p>\r\nIncluded inside: Holi, Women\'s Mysteries, The Elevated Chant, Introduction to Mudra...and More!<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409848869\"<b>February 2009</b></a>\r\n<p>\r\nIncluded inside: Celebrating Lord Shiva\'s Dance, Shappodhara Mantra, Imbolc, One mantra at a time, Lessons & Love...and More! <p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409824779\"<b>January 2009</b></a>\r\n<p>\r\nIncluded inside: Vajrayogini, Vajrayogini Mudra, Initiation by Kali Maa (workshop), Infinite Admiration Puja...and More!<p>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"June 2007 - December 2008\" active=\"\"]\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409803207\"<b>December 2008</b></a>\r\n\r\n<p>\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409775469\"<b>October/November 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409751651\"<b>September/October 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409722019\"<b>August/September 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409708867\"<b>July /August 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409683429\"<b>May/June 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409670933\"<b>April/May 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409659165\"<b>March/April 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409646823\"<b>February/March 2008</b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409637733\"<b>January/February 2008 </b></a>\r\n\r\n<p>\r\n\r\n<a href=\"http://www.mynewsletterbuilder.com/tools/view_newsletter.php?newsletter_id=1409605853\"<b>Yoni Puja 2007</b></a>\r\n[/toggle]\r\n[/tab]\r\n[/tabgroup]','Resources','','inherit','open','open','','99149-revision-v1','','','2013-10-02 19:51:53','2013-10-03 02:51:53','',99149,'We gather in our sanctuary, our home temple, to contemplate Her mysteries. Through Her, Dark Goddess, we see the potential for liberation knowing that Devi is able, as dictated in the scriptures and by the lineage of the ancients, to lead aspirants to the',0,'revision','',0),(100487,2,'2013-10-02 22:21:55','2013-10-03 05:21:55','<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\" width=\"280\" height=\"256\" /></a>What\'s it like to experience (R)evolutionary Shakta Tantra up close and personal; to worship Kali Maa in Sanskrit and bring your heart to a Goddess with roots in India but who is felt worldwide? Perhaps you\'ve never been to a puja, or to a worship service that is fully participatory. Perhaps the notion of coming into a community to offer your devotions to Goddess is a bit scary.\r\n\r\nBe assured, we understand that She can be intimidating at first. And we recognize that joining with people you may not know in something as intimate as worship of Her can perhaps be unsettling. So, let us offer comfort by sharing that we all pretty much started at that place of uncertainty or fear or wondering, and we have been able to come together to strengthen the path of our hearts. \r\n\r\nWe invite you to join us! The container for worship is loving, embracing, inclusionary and welcoming. Enter the temple of our worship for a taste of the experience in the reflections of one of our initiates in what follows, and through our galleries <a href=\"http://sharanya.org/galleries/\">here</a>. We look forward to seeing you at a puja soon. Jai Maa!\r\n\r\n<h3>What is Kali Puja?</h3>\r\n\r\nWe at SHARANYA honor the Goddess as the cosmic interconnectedness of all beings, the Mother of Life, and the pathway to illumination and ultimate bliss. Through Her grace and love, She guides us into the depths of our innermost being and inspires us to live in the fullness of our humanity. Specifically, we worship Maa Kali, the fierce and compassionate Mother Goddess of Hinduism, in both Her transcendent and immanent forms. Blending authentic ritual methodologies of both East and West, we are more fully able to open our hearts to Her love and offer devotion and prayer for personal, collective, and planetary evolution.\r\n\r\n<img class=\"aligncenter size-full wp-image-100107 imgborder\" alt=\"PujaAltarMainIIFramed\" src=\"http://sharanya.org/wp-content/uploads/2013/09/PujaAltarMainIIFramed.jpg\" />\r\n\r\nOur puja 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, three unique voices call forth the elemental powers, honoring the diversity of spiritual traditions gathered. As we conjure the elements, we draw power from each corner of the Universe and remember our intimate (inter)dependence upon them in our lives.\r\n\r\nWith the circle cast and the elements present, the gods can come forth. We 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 aarti, offering incense, water, food, fan, and light before Her living image. Together we 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 camphor, wine, tobacco, beer, and Tarot cards, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nDespite Her seemingly frightening imagery, Maa Kali\'s unique form inspires visions of living, dynamic, interconnected reality. To those who love Her, Maa Kali is the epitome of beauty, wisdom, and wonder in the world. She is the Queen of the deepest Mysteries, the Dark Mother of all beings, and the guide to our most authentic Self. Through Her worship, we connect to the primal powers of creation and disillusion, both beautiful and fierce. We release fear and notions of what \"should be\" or \"must be\" and allow Her to free us from illusion, giving way to true liberation and freedom.\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.\r\n\r\n<hr \\>\r\n<em>Abel R. Gomez (Jaratura)</em>','Our Kali Puja','','inherit','open','open','','99054-revision-v1','','','2013-10-02 22:21:55','2013-10-03 05:21:55','',99054,'<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e138016827',0,'revision','',0),(100488,2,'2013-10-02 22:22:49','2013-10-03 05:22:49','<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\" width=\"280\" height=\"256\" /></a>What\'s it like to experience (R)evolutionary Shakta Tantra up close and personal; to worship Kali Maa in Sanskrit and bring your heart to a Goddess with roots in India but who is felt worldwide? Perhaps you\'ve never been to a puja, or to a worship service that is fully participatory. Perhaps the notion of coming into a community to offer your devotions to Goddess is a bit scary.\r\n\r\nBe assured, we understand that She can be intimidating at first. And we recognize that joining with people you may not know in something as intimate as worship of Her can perhaps be unsettling. So, let us offer comfort by sharing that we all pretty much started at that place of uncertainty or fear or wondering, and we have been able to come together to strengthen the path of our hearts. \r\n\r\nWe invite you to join us! The container for worship is loving, embracing, inclusionary and welcoming. Enter the temple of our worship for a taste of the experience in the reflections of one of our initiates in what follows, and through our galleries <a href=\"http://sharanya.org/galleries/\">here</a>. We look forward to seeing you at a puja soon. Jai Maa!<br><br>\r\n\r\n<h3>What is Kali Puja?</h3>\r\n\r\nWe at SHARANYA honor the Goddess as the cosmic interconnectedness of all beings, the Mother of Life, and the pathway to illumination and ultimate bliss. Through Her grace and love, She guides us into the depths of our innermost being and inspires us to live in the fullness of our humanity. Specifically, we worship Maa Kali, the fierce and compassionate Mother Goddess of Hinduism, in both Her transcendent and immanent forms. Blending authentic ritual methodologies of both East and West, we are more fully able to open our hearts to Her love and offer devotion and prayer for personal, collective, and planetary evolution.\r\n\r\n<img class=\"aligncenter size-full wp-image-100107 imgborder\" alt=\"PujaAltarMainIIFramed\" src=\"http://sharanya.org/wp-content/uploads/2013/09/PujaAltarMainIIFramed.jpg\" />\r\n\r\nOur puja 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, three unique voices call forth the elemental powers, honoring the diversity of spiritual traditions gathered. As we conjure the elements, we draw power from each corner of the Universe and remember our intimate (inter)dependence upon them in our lives.\r\n\r\nWith the circle cast and the elements present, the gods can come forth. We 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 aarti, offering incense, water, food, fan, and light before Her living image. Together we 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 camphor, wine, tobacco, beer, and Tarot cards, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nDespite Her seemingly frightening imagery, Maa Kali\'s unique form inspires visions of living, dynamic, interconnected reality. To those who love Her, Maa Kali is the epitome of beauty, wisdom, and wonder in the world. She is the Queen of the deepest Mysteries, the Dark Mother of all beings, and the guide to our most authentic Self. Through Her worship, we connect to the primal powers of creation and disillusion, both beautiful and fierce. We release fear and notions of what \"should be\" or \"must be\" and allow Her to free us from illusion, giving way to true liberation and freedom.\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.\r\n\r\n<hr \\>\r\n<em>Abel R. Gomez (Jaratura)</em>','Our Kali Puja','','inherit','open','open','','99054-revision-v1','','','2013-10-02 22:22:49','2013-10-03 05:22:49','',99054,'<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e138016827',0,'revision','',0),(100489,2,'2013-10-02 22:23:23','2013-10-03 05:23:23','<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\" width=\"280\" height=\"256\" /></a>What\'s it like to experience (R)evolutionary Shakta Tantra up close and personal; to worship Kali Maa in Sanskrit and bring your heart to a Goddess with roots in India but who is felt worldwide? Perhaps you\'ve never been to a puja, or to a worship service that is fully participatory. Perhaps the notion of coming into a community to offer your devotions to Goddess is a bit scary.\r\n\r\nBe assured, we understand that She can be intimidating at first. And we recognize that joining with people you may not know in something as intimate as worship of Her can perhaps be unsettling. So, let us offer comfort by sharing that we all pretty much started at that place of uncertainty or fear or wondering, and we have been able to come together to strengthen the path of our hearts. \r\n\r\nWe invite you to join us! The container for worship is loving, embracing, inclusionary and welcoming. Enter the temple of our worship for a taste of the experience in the reflections of one of our initiates in what follows, and through our galleries <a href=\"http://sharanya.org/galleries/\">here</a>. We look forward to seeing you at a puja soon. Jai Maa!<br><br>\r\n\r\n&nbsp;\r\n\r\n<h3>What is Kali Puja?</h3>\r\n\r\nWe at SHARANYA honor the Goddess as the cosmic interconnectedness of all beings, the Mother of Life, and the pathway to illumination and ultimate bliss. Through Her grace and love, She guides us into the depths of our innermost being and inspires us to live in the fullness of our humanity. Specifically, we worship Maa Kali, the fierce and compassionate Mother Goddess of Hinduism, in both Her transcendent and immanent forms. Blending authentic ritual methodologies of both East and West, we are more fully able to open our hearts to Her love and offer devotion and prayer for personal, collective, and planetary evolution.\r\n\r\n<img class=\"aligncenter size-full wp-image-100107 imgborder\" alt=\"PujaAltarMainIIFramed\" src=\"http://sharanya.org/wp-content/uploads/2013/09/PujaAltarMainIIFramed.jpg\" />\r\n\r\nOur puja 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, three unique voices call forth the elemental powers, honoring the diversity of spiritual traditions gathered. As we conjure the elements, we draw power from each corner of the Universe and remember our intimate (inter)dependence upon them in our lives.\r\n\r\nWith the circle cast and the elements present, the gods can come forth. We 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 aarti, offering incense, water, food, fan, and light before Her living image. Together we 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 camphor, wine, tobacco, beer, and Tarot cards, we further deepen our awareness and allow Her messages to come forth.\r\n\r\nDespite Her seemingly frightening imagery, Maa Kali\'s unique form inspires visions of living, dynamic, interconnected reality. To those who love Her, Maa Kali is the epitome of beauty, wisdom, and wonder in the world. She is the Queen of the deepest Mysteries, the Dark Mother of all beings, and the guide to our most authentic Self. Through Her worship, we connect to the primal powers of creation and disillusion, both beautiful and fierce. We release fear and notions of what \"should be\" or \"must be\" and allow Her to free us from illusion, giving way to true liberation and freedom.\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.\r\n\r\n<hr \\>\r\n<em>Abel R. Gomez (Jaratura)</em>','Our Kali Puja','','inherit','open','open','','99054-revision-v1','','','2013-10-02 22:23:23','2013-10-03 05:23:23','',99054,'<a href=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e1380168272268.jpg\"><img class=\" wp-image-100314 imgborder alignleft\" alt=\"Kali Altar at Spiral Dance - San Francisco\" src=\"http://sharanya.org/wp-content/uploads/2010/06/DSCN1594-e138016827',0,'revision','',0),(100491,2,'2013-10-02 22:33:23','2013-10-03 05:33:23','<h3>Empowering Women and Girls</h3>\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\n\n<hr />\n<em>By: Chandra Alexandre</em>\n\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.<br><br>\n\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.<br><br>\n\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.<br><br>\n\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.<br><br>\n\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?<br><br>\n\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?<br><br>\n\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.<br><br>\n\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.<br><br>\n\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.<br><br>\n\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup? Certainly, that is the hope.<br><br>\n\n<strong>The Power of Menstruation and Rites of Passage</strong><br><br>\n\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)<br><br>\n\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6)<br><br> \n\nBy naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:<br><br>\n\n<blockquote>To emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms.(7)</blockquote><br><br>\n\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.<br><br>\n\n<strong> Men\'s Rites</strong><br><br>\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)<br><br>\n\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\n\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred, remembering that the changes must start within each of us.\n\n<hr />\n\nREFERENCES: \n1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\n4. Eliade, Mircea. Ibid.\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in <I>On My Way Running: Women Speak on Coming of Age</I>, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-autosave-v1','','','2013-10-02 22:33:23','2013-10-03 05:33:23','',100087,'<h3>Empowering Women and Girls</h3>\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\n\n<hr />\n<em>By: Chandra Alexandre</em>\n\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming o',0,'revision','',0),(100492,2,'2013-10-02 22:27:51','2013-10-03 05:27:51','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup?!? Certainly, that is the hope.\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong>\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6) By naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:\r\n\r\nTo emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms. (7)\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.\r\n\r\n<strong> Men\'s Rites</strong>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred; remembering that the changes must start within each of us.\r\n\r\n<a href=\"/contact-us/\">Contact us</a> today to help make a difference in your own life, and in the lives of the women and girls you care about. Ultimately, we help everyone.\r\n\r\n<hr />\r\n\r\n<em><strong>Chandra Alexandre, PhD</strong> is founder and executive director of SHARANYA: The Maa Batakali Cultural Mission, Inc.</em>\r\n\r\nREFERENCES: 1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in IÕm On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:27:51','2013-10-03 05:27:51','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming',0,'revision','',0),(100493,2,'2013-10-02 22:28:23','2013-10-03 05:28:23','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup?!? Certainly, that is the hope.\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong>\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6) By naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:\r\n\r\nTo emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms. (7)\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.\r\n\r\n<strong> Men\'s Rites</strong>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred; remembering that the changes must start within each of us.\r\n\r\n<a href=\"/contact-us/\">Contact us</a> today to help make a difference in your own life, and in the lives of the women and girls you care about. Ultimately, we help everyone.\r\n\r\n<hr />\r\n\r\n<em><strong>Chandra Alexandre, PhD</strong> is founder and executive director of SHARANYA: The Maa Batakali Cultural Mission, Inc.</em>\r\n\r\nREFERENCES: 1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in IÕm On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:28:23','2013-10-03 05:28:23','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first co',0,'revision','',0),(100494,2,'2013-10-02 22:29:01','2013-10-03 05:29:01','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup? Certainly, that is the hope.\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong>\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6) By naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:\r\n\r\nTo emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms. (7)\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.\r\n\r\n<strong> Men\'s Rites</strong>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred; remembering that the changes must start within each of us.\r\n\r\n<a href=\"/contact-us/\">Contact us</a> today to help make a difference in your own life, and in the lives of the women and girls you care about. Ultimately, we help everyone.\r\n\r\n<hr />\r\n\r\n<em><strong>Chandra Alexandre, PhD</strong> is founder and executive director of SHARANYA: The Maa Batakali Cultural Mission, Inc.</em>\r\n\r\nREFERENCES: 1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in IÕm On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:29:01','2013-10-03 05:29:01','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first co',0,'revision','',0),(100495,2,'2013-10-02 22:31:35','2013-10-03 05:31:35','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.<br><br>\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.<br><br>\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.<br><br>\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.<br><br>\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?<br><br>\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?<br><br>\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.<br><br>\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.<br><br>\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.<br><br>\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup? Certainly, that is the hope.<br><br>\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong>\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)<br><br>\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6)<br><br> \r\n\r\nBy naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:<br><br>\r\n\r\n<blockquote>To emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms.(7)</blockquote><br><br>\r\n\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.<br><br>\r\n\r\n<strong> Men\'s Rites</strong><br><br>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)<br><br>\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred, remembering that the changes must start within each of us.\r\n\r\n<hr />\r\n\r\nREFERENCES: \r\n1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in IÕm On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:31:35','2013-10-03 05:31:35','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first co',0,'revision','',0),(100496,2,'2013-10-02 22:32:19','2013-10-03 05:32:19','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.<br><br>\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.<br><br>\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.<br><br>\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.<br><br>\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?<br><br>\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?<br><br>\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.<br><br>\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.<br><br>\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.<br><br>\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup? Certainly, that is the hope.<br><br>\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong><br><br>\r\n\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)<br><br>\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6)<br><br> \r\n\r\nBy naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:<br><br>\r\n\r\n<blockquote>To emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms.(7)</blockquote><br><br>\r\n\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.<br><br>\r\n\r\n<strong> Men\'s Rites</strong><br><br>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)<br><br>\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred, remembering that the changes must start within each of us.\r\n\r\n<hr />\r\n\r\nREFERENCES: \r\n1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in IÕm On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:32:19','2013-10-03 05:32:19','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first co',0,'revision','',0),(100497,2,'2013-10-02 22:33:45','2013-10-03 05:33:45','<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first coming of menstrual blood). Although such rites of passage can be as simple as a mother showing a daughter how to use a sanitary napkin, or as complex as religious ceremonies in which the entire community participates, they are nonetheless important markers in an individual\'s life since it is generally at that point that girls become women in the eyes of society.<br><br>\r\n\r\nThere are, however, two ways a girl can be impacted by her \"initiation.\" She can either be wholly embraced by her community, or taught to be ashamed of her monthly cycle. Unfortunately, a middle ground does not generally exist and rites of passage, when extant, are often only brutal reinforcements of patriarchal biases and attitudes that promote self-hatred and the denigration of women\'s power.<br><br>\r\n\r\nWithin most global contexts, the influence of patriarchy means, \"each woman must go through each life stage, transition, and crisis, in silent aloneness, unsupported by either ritual or the women\'s group.\" (1) In some parts of the world, while rituals may abound to mark the passage of a girl into womanhood, some only purport to honor her femaleness; as often these ceremonies are just the community\'s way of marking the woman as fit for domination. The practice of genital mutilation and other ritualized forms of abuse endured by women because of cultural denial and culturally-learned self-hatred are good examples of how women suffer by virtue of their very woman-ness within a patriarchal context.<br><br>\r\n\r\nAdulthood is a stage in the individual life cycle that usually involves the taking on of responsibilities. Generally, the responsibilities associated with becoming a woman within a family or community group involve not only marriage, child rearing and household work, but also maintaining a livelihood, often in order to ensure that the basic needs of life are met. However, when no sacred, or communal space in which to learn about and honor the mysteries and realities inherent in the transformative process of becoming an adult woman is to be found; or when the rite of passage is a psychologically painful or physically brutal process, girls on the verge of inheriting all of these responsibilities are often thrust into crisis - crisis from which most never emerge.<br><br>\r\n\r\nHow then do we change the attitudes around menstruation, both as a culture, and as women ultimately impacted by the values, norms and traditions of our society? Although difficult, the only way to change society is to promote change from within ourselves. We must be committed to taking the first step - taking it upon ourselves to question why we may (or may have at one time) regard menstruation, a natural process, as \"dirty\" or shameful. Look back for a moment to the first time you had your monthly flow. How was the situation handled? Were you alone or with someone...a woman...your mother...a friend? What did you think about your blood, and what now are your associations with it?<br><br>\r\n\r\nIn answering these questions, note your feelings and reactions. Is it hard to talk/think about menstruation? How have your attitudes about menstruation been shaped by those around you, by what you\'ve heard, by what others may say? What does it mean to you now to menstruate, and how, over time, has your attitude changed? Has becoming married or having children (if you are or have) impacted how you feel at all about this process?<br><br>\r\n\r\nThe ideas and beliefs that surround women\'s blood shape not only the individual woman\'s sense of self, but also the relationships in which she finds herself throughout life. And of course, many of the taboos and negative associations attached to menstruation stem directly from the fears of men and male-dominated religious and socio-cultural constructs. Women are not naturally ashamed of their monthly course - they are taught to be so. Therefore, re-thinking and re-teaching menstruation as a natural, special and powerful aspect of women\'s unique culture can mean that women move into a greater sense of empowerment in all areas of their lives.<br><br>\r\n\r\nAs more and more women speak out about their personal needs, and about the needs of sisterhood in this regard, the more likely it will be that woman-affirming change can occur. Calling upon each other for support in such personal matters without a sense of shame, and lending a hand in larger communal efforts for change can ultimately lead to a more concerted global effort to promote women\'s issues and concerns.<br><br>\r\n\r\nMany organizations are learning what it means to be a good forum for the initiation of such projects, and The Maa Batakali Cultural Mission is dedicated to making such a vision real. To this end, we have begun the project of the Daughters of Kali, which provides mentorship and rites of passage for girls ages 13 and up, as well as a forum for initiated members to work ritual around this and other issues.<br><br>\r\n\r\nAlthough acknowledging the difficulty of changing people\'s beliefs, for women themselves to honor menstruation as a sacred process would be a good beginning. What if women\'s groups, for example, taught that \"the menstrual cycle in the female body corresponds to, and represents, the cyclical change of the seasons and the orderliness in the universe...[and that further, it serves to] interrelate humans to their environment and to the socio-cultural reality in which their rites and rituals attain fruition. [It is an] episode that provides us with a choreography in which collective acts and events of theological/philosophical and cosmological significance attain fruition.\" (2) Wouldn\'t it be incredible if women (and eventually men) could understand and work that reality into their attitudes and psychological makeup? Certainly, that is the hope.<br><br>\r\n\r\n<strong>The Power of Menstruation and Rites of Passage</strong><br><br>\r\n\r\nWhile the \"pre-eminent feminine mystery\" (3) of menstruation has been both celebrated and cursed throughout the ages by cultures around the globe, it is usually recognized as containing great power. We need to continue to re-vision menstruation with positive constructs/connotations and remember that many of the world\'s cultures do celebrate a girl\'s coming of age with rites and ceremonies that recognize, name and honor this important passage. We can take example from some of them, where the sacred rituals of society allow the girl \"...to become conscious of a transformation that comes about in a natural way and to assume the mode of being that results from it, the mode of being of the adult woman.\" (4)<br><br>\r\n\r\nThe Native American Apache peoples, for instance, perform the Sunrise Dance when a girl first menstruates, a celebratory initiation into womanhood that lasts four days. With the girl having completed the ceremony, the Apache, \"know [her] small age is past and treat [her] like a woman.\" (5) Paula Gunn Allen tells us that the Oglala (another Native American tribe) too view menstruation as \"something sacred\", and a girl\'s first period is \"greeted by celebration.\" (6)<br><br> \r\n\r\nBy naming and celebrating this particular passage in community, the girl\'s transformation is honored, acknowledged and respected by her peers and elders. Her place as an adult woman is secured with all of its rights and privileges, burdens and responsibilities. She is welcomed and embraced. In this regard, it has been noted that such formal recognition helps to alleviate the sense of crisis many young girls feel around this life passage, particularly about their bodies and about what it means to be a woman in society:<br><br>\r\n\r\n<blockquote>To emerge enriched from the life crisis of menstruation implies finally trusting and liking one\'s body...It gives pride and status rather than shame and mistrust...It can be creative for [the woman] and the community. Her trust of her body depends on her seeing it in context of the whole. In that sense, it is part of the very goodness of life and of the creative structures of all living organisms.(7)</blockquote><br><br>\r\n\r\nAnd as Carol P. Christ notes, \"changing cultural attitudes toward the female body could go a long way toward overcoming the spirit-flesh, mind-body dualisms [imposed by Western culture]... since... the denigration of the female body is at the heart of these dualisms.\" (8) What if a community effort was made to help our daughters feel welcomed and honored upon becoming a woman? What if we provided educational forums for the eradication of taboos associated with menstruation? Ultimately, the whole of society would be impacted, and women\'s power would be reclaimed and restored to its proper place.<br><br>\r\n\r\n<strong> Men\'s Rites</strong><br><br>\r\nIt is also worthwhile mentioning here that within some cultures, the power of women\'s blood is envied by men to the extent that they often emulate women\'s rites of passage. Sometimes, men endure pain and mutilation in attempting to connect to the realm of the Divine Feminine - the realm that women, by \"virtue of their ability to bleed menstrually...are naturally privy to.\" (9) Jane Caputi tells us that often men perform \"subincision\" in their initiation rites, which \"entails a cutting of the penis so that during rituals the wound can be reopened and the penis can bleed...the bleeding men are playing the role of menstruating women.\" (10)<br><br>\r\n\r\nIt would appear that men, through the enactment of these rites in certain cultures, are seeking to connect to the manna of Mother Earth, to the sacred power that \"has life-giving and life-destroying possibilities.\" (11) This paradoxical nature of the Goddess, as both creator and destroyer, reflects Her ability to embrace the fullness of the cycles of life from birth through death into rebirth. She is the loving whole that can contain them all.\r\n\r\nThus, for women who bleed, the microcosmic reality of menstruation is connected and grounded through an awareness of the Earth\'s living presence as a sister with cycles of her own; as well as through an awareness of the sacred Divine Feminine in any of Her aspects. If we could re-establish a healthy relationship to our own personal bodies, we could help to facilitate a shift in awareness that would have far-reaching consequences. It could mean that one day, women would bleed without shameful associations, and our blood would once again become the blood of life - the force that potentiates both creation and destruction. With this in mind, I encourage you to begin working for the promotion of menstruation as sacred, remembering that the changes must start within each of us.\r\n\r\n<hr />\r\n\r\nREFERENCES: \r\n1. Sjoo, Monica &amp; Mor, Barbara. The Great Cosmic Mother: Rediscovering the Religion of the Earth, San Francisco, 1987, p. 186\r\n2. Patel, Kartikeya C. \"Women, Earth and the Goddess: A Shakta-Hindu Interpretation of Embodied Religion\" in Hypatia vol. 9 no. 4 (Fall 1994), pp. 73-74\r\n3. Eliade, Mircea, Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth, New York, 1958, p. 47\r\n4. Eliade, Mircea. Ibid.\r\n5. Quintero, Nita, \"Coming of Age the Apache Way\", essay appearing in On My Way Running: Women Speak on Coming of Age, edited by Lyn Reese, Jean Wilkinson and Phyllis Sheon Koppelman, 1983, p. 35\r\n6. Gunn Allen, Paula. The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston, 1986, p. 253\r\n7. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising: A Feminist Reader in Religion, edited by Carol P. Christ and Judith Plaskow, San Francisco, 1979, pp. 256-7\r\n8. Christ, Carol P. \"Why Women Need the Goddess: Phenomenological, Psychological and Political Reflections\", essay appearing in Womanspirit Rising, ibid., p. 282\r\n9. Gunn Allen, Paula. The Sacred Hoop, ibid., p. 87\r\n10. Caputi, Jane. Gossips, Gorgons &amp; Crones: The Fates of the Earth. Santa Fe, 1993, p. 185\r\n11. Washbourn, Penelope. \"Becoming Woman: Menstruation as Spiritual Challenge\" essay appearing in Womanspirit Rising, ibid., p. 251 Ê','Looking Positively at Menstruation','','inherit','open','open','','100087-revision-v1','','','2013-10-02 22:33:45','2013-10-03 05:33:45','',100087,'<h3>Empowering Women and Girls</h3>\r\n<em>First published in Women\'s Sahayog (1999), Calcutta, India</em>\r\n\r\n<hr />\r\n<em>By: Chandra Alexandre</em>\r\n\r\nAround the globe, girls often experience some form of initiation into adulthood at menarche (the first co',0,'revision','',0),(100498,2,'2013-10-02 22:36:42','2013-10-03 05:36:42','<a href=\"/events/festivals/\"><img class=\"alignright size-full wp-image-80 imgborder\" alt=\"SHARANYA\'s 2013 Yoni Puja\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Yoni-Altar-e1380001560155.jpg\" /></a>\r\n\r\nWe invite you to explore these galleries for images and stories of our work and worship spanning the past fifteen years. Let this be a moment of meditation for you today and be on the look out for regular updates as we continue our devotions, events and celebrations in Her name. Jai Maa!\r\n\r\n&nbsp;\r\n\r\n<h3><a title=\"2013 Yoni Puja Festival\" href=\"/events/festivals/\">2013 Yoni Puja Festival</a></h3>\r\nOn the night of Sunday, June 9, 2013, we gathered together in community to celebrate the time when Goddess bleeds. Also known as Ambubachi Mela, this festival is celebrated annually in northeastern India. At SHARANYA, it is a weaving of indigenous, Earth-centered, and Goddess mysteries that culminates in the drinking of <i>yoni tattva</i>, the essence of the Divine Female.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n[tabgroup]\r\n[tab title=\"Kali Puja Festivals\"]\r\n[one_half]\r\n<h2><a title=\"2009 Kali Puja Festival\" href=\"/galleries/2009-kali-puja-festival/\">6th Annual Kali Puja Festival</a></h2>\r\n<a href=\"/galleries/2009-kali-puja-festival/\"><img class=\"alignnone size-full wp-image-100131 imgborder\" alt=\"6th-Annual-Kali-Puja-Festival-&amp;-Fundraiser\" src=\"http://sharanya.org/wp-content/uploads/2013/09/6th-Annual-Kali-Puja-Festival-Fundraiser.jpg\" /></a>\r\n\r\nOn the night of Saturday, October 17, 2009, we gathered together in community to honor Kali, Dark Goddess, Devourer of Time, She of No Beginning and No Ending, Mother of the Universe. The work of preparing for this annual celebration and festival was intense; and everyone in community worked overtime to make the space and our spirits ready to welcome Her in during this special Divali time, Festival of Lights, the Tantric New Year and opening to Kali\'s deepest mysteries. Prior to opening the doors to let everyone in for worship, some of SHARANYA\'s initiates and Daughters of Kali gathered to ground into the temple space and focus for the worship and work to be done.\r\n\r\n<strong><em><a href=\"/galleries/2009-kali-puja-festival\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2008-10-kali-puja/\">5th Annual Kali Puja Festival</a></h2>\r\n<a href=\"/galleries/2008-10-kali-puja/\"><img class=\"alignnone size-full wp-image-100133 imgborder\" alt=\"5th-Annual-Kali-Puja-Festival\" src=\"http://sharanya.org/wp-content/uploads/2013/09/5th-Annual-Kali-Puja-Festival.jpg\" /></a>\r\n\r\nThe night of October 25th was our 5th Annual Kali Puja Festival, a celebration of the Divine Mother. Over 80 people attended from all paths and backgrounds, bringing their curiosity, open hearts, and love of the Divine our gathering. The evening was mild and warm, with a beautiful waning moon in the sky winding toward Divali. Incense, candles and beautiful, community-created altars to each of the cardinal directions blessed the space. Here is some of what we experienced together. Jai Maa!\r\n\r\n<strong><em><a href=\"/galleries/2008-10-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h2><a href=\"/galleries/2007-11-kali-puja/\">4th Annual Kali Puja Festival</a></h2>\r\n<a href=\"/galleries/2007-11-kali-puja/\"><img class=\"alignnone size-full wp-image-100137 imgborder\" alt=\"4th-Annual-Kali-Puja-Festival\" src=\"http://sharanya.org/wp-content/uploads/2013/09/4th-Annual-Kali-Puja-Festival.jpg\" /></a>\r\n\r\nThe night of November 10, 2007 was our 4th Annual Kali Puja Festival, a celebration of the Divine Mother. Over 70 people attended from all paths and backgrounds, bringing their curiosity, open hearts, and love of the Divine to our gathering. The evening was stormy, adding a special coziness to the ritual. This night, community gathers to create the sacred container for our evening\'s work. Much planning, thought and preparation goes into our Kali Puja!\r\n\r\n<strong><em><a href=\"/galleries/2007-11-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2005-kali-puja-festival/\">2nd Annual Kali Puja Festival</a></h2>\r\n<a href=\"/galleries/2005-kali-puja-festival/\"><img class=\"alignnone size-full wp-image-100138 imgborder\" alt=\"2th-Annual-Kali-Puja-Festival\" src=\"http://sharanya.org/wp-content/uploads/2013/09/2th-Annual-Kali-Puja-Festival.jpg\" /></a>\r\n\r\nOn the night of Saturday, November 5, 2005, SHARANYA community welcomed in the Divine Mother during our 2nd Annual Kali Puja Festival. Held at Fort Mason in San Francisco, just next to the life-giving ocean waters. About 50 devotees joined hands to cast our sacred circle for the night. Community built altars and decorated the space to create a magickal and memorable event. Each direction was consecrated. Here, we hailed the energies of the north.\r\n\r\n<strong><em><a href=\"/galleries/2005-kali-puja-festival\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h2><a href=\"/galleries/2004-kali-puja-festival/\">First Annual Kali Puja Festival (2004)</a></h2>\r\n<a href=\"/galleries/2004-kali-puja-festival/\"><img class=\"alignnone size-full wp-image-100140 imgborder\" alt=\"SHARANYA\'s-First-Annual-Kali-Puja-Festival\" src=\"http://sharanya.org/wp-content/uploads/2013/09/SHARANYAs-First-Annual-Kali-Puja-Festival.jpg\" /></a>\r\n\r\nThe air was cool when we arrived at Fort Mason to set up for this big adventure, our First Annual Kali Puja Festival. We had been worshiping together in our Sanctuary for a few years now and had already initiated our first Daughters of Kali. Our second chakra of seekers had formed, and we were growing a community! This puja, we felt, was a way to share our love of Maa with others.\r\n\r\n<strong><em><a href=\"/galleries/2004-kali-puja-festival/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n\r\n[tab title=\"Yoni Puja Festivals\"]\r\n[one_half]\r\n<h2><a href=\"/galleries/2009-yoni-puja/\">Yoni Puja (June 2009)</a></h2>\r\n<a href=\"/galleries/2009-yoni-puja/\"><img class=\"alignnone size-full wp-image-100153 imgborder\" alt=\"Yoni-Puja-(June-2009)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Yoni-Puja-June-2009.jpg\" /></a>\r\n\r\nOn Sunday, June 14, 2009, community gathered in a devotional and celebratory festival honoring Mahadevi, Great Goddess, and Her most powerful manifestations through the Ten Great Insights, the Most Transparent Revelations of Consciousness. We came together during the auspicious time of abundance known as Ambubachi Mela in the cycle of life, death and rebirth. This is the time when <i>Devi</i>, Goddess, bleeds.\r\n\r\n<strong><em><a href=\"/galleries/2009-yoni-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/first-yoni-pujas/\">First Annual Yoni Puja (2006)</a></h2>\r\n<a href=\"/galleries/first-yoni-pujas/\"><img class=\"alignnone size-full wp-image-100154 imgborder\" alt=\"Yoni-Puja-(Spring-2006-&amp;-Summer-2007)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Yoni-Puja-Spring-2006-Summer-2007.jpg\" /></a>\r\n\r\nIn February of 2006, SHARANYA offered our first Yoni Puja dedicated to the Divine Female, Divine Feminine, Gaia, Women, and our sacred bodies. Community members built a beautiful yoni gateway through which ritual participants passed, complete with a pink rose-filled clitoris-like topping. Everyone danced in honor of the Mystery, inclusive of the Sacred Male, and all received a special darshan.\r\n\r\nAgain in June of 2007, we joined in the festival of Devi to honor the Sacred Female through Yoni Puja, and we have continued the tradition every year since at the time of Solstice in correspondence with <a title=\"Festivals\" href=\"http://sharanya.org/events/festivals/\">Ambubachi Mela </a>in India.\r\n\r\n<strong><em><a href=\"/galleries/first-yoni-pujas/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n[/tab]\r\n\r\n[tab title=\"Worship &amp; Events\"]\r\n[one_half]\r\n<h2><a href=\"/galleries/2010-04-kali-puja/\">Kali Puja (April 2010)</a></h2>\r\n<a href=\"/galleries/2010-04-kali-puja/\"><img class=\"alignnone size-full wp-image-100143 imgborder\" alt=\"Kali-Puja-(April-2010)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Kali-Puja-April-2010.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2010-04-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2009-09-kali-puja/\">Kali Puja (September 2009)</a></h2>\r\n<a href=\"/galleries/2009-09-kali-puja/\"><img class=\"alignnone size-full wp-image-100144 imgborder\" alt=\"Kali-Puja-(September-2009)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Kali-Puja-September-2009.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2009-09-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h2><a href=\"/galleries/2009-08-kali-puja/\">Kali Puja (August 2009)</a></h2>\r\n<a href=\"/galleries/2009-08-kali-puja/\"><img class=\"alignnone size-full wp-image-100145 imgborder\" alt=\"Kali-Puja-(August-2009)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Kali-Puja-August-2009.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2009-08-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2009-03-public-puja/\">Trans/Trance: My Big Fat Gay Puja!</a></h2>\r\n<a href=\"/galleries/2009-03-public-puja/\"><img class=\"alignnone size-full wp-image-100146 imgborder\" alt=\"TransTrance-My-Big-Fat-Gay-Puja\" src=\"http://sharanya.org/wp-content/uploads/2013/09/TransTrance-My-Big-Fat-Gay-Puja.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2009-03-public-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h2><a href=\"/galleries/2009-02-kali-puja/\">Kali Puja (February 2009)</a></h2>\r\n<a href=\"/galleries/2009-02-kali-puja/\"><img class=\"alignnone size-full wp-image-100147 imgborder\" alt=\"Kali-Puja-(February-2009)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Kali-Puja-February-2009.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2009-02-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2008-08-kali-puja/\">Kali Puja (August 2008)</a></h2>\r\n<a href=\"/galleries/2008-08-kali-puja/\"><img class=\"alignnone size-full wp-image-100148 imgborder\" alt=\"Kali-Puja-(August-2008)\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Kali-Puja-August-2008.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2008-08-kali-puja/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h2><a title=\"2007 Kali Puja SoCal\" href=\"/galleries/2007-07-socal/\">Orange County Kali Puja</a></h2>\r\n<a href=\"/galleries/2007-07-socal/\"><img class=\"alignnone size-full wp-image-100149 imgborder\" alt=\"Orange-County-Kali-Puja-Workshop\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Orange-County-Kali-Puja-Workshop.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2007-07-socal\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h2><a href=\"/galleries/2009-samhain-altar/\">South Altar at Spiral Dance</a></h2>\r\n<a href=\"/galleries/2009-samhain-altar/\"><img class=\"alignnone size-full wp-image-100152 imgborder\" alt=\"South-Altar-at-Spiral-Dance\" src=\"http://sharanya.org/wp-content/uploads/2013/09/South-Altar-at-Spiral-Dance.jpg\" /></a>\r\n\r\n<strong><em><a href=\"/galleries/2009-samhain-altar/\">View the gallery &gt;</a></em></strong>\r\n[/one_half]\r\n\r\n&nbsp;\r\n\r\n[/tab]\r\n[/tabgroup]','Galleries','','inherit','open','open','','99940-revision-v1','','','2013-10-02 22:36:42','2013-10-03 05:36:42','',99940,'<a href=\"/events/festivals/\"><img class=\"alignright size-full wp-image-80 imgborder\" alt=\"SHARANYA\'s 2013 Yoni Puja\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Yoni-Altar-e1380001560155.jpg\" /></a>\r\n\r\nWe invite you to explore these galleries for ',0,'revision','',0),(100499,2,'2013-10-02 22:39:05','2013-10-03 05:39:05','[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special part of our ceremony is the anointing of the yoni with kumkum powder and the receiving of <I>yoni tattva</I> the essence of Devi. This video captures a moment of worship for two of our devotees and the sacred imbibing of the nectar of Maa.  \r\n[/one_third] \r\n\r\n<div style=\"clear:both\"></div>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\nhttp://vimeo.com/75836707\r\n\r\n<h3>Tantric Teachings</h3>\r\nEach month we gather for teachings and discussion on the tantras, yoga sutras and mysticism. In prior years, we have invited all those seeking initiation to commit a year-and-a-day to Daughters of Kali. This video segment is from one of the DoK teaching circles. \r\n\r\n[/one_half]\r\n[one_half last=last]\r\nhttp://vimeo.com/75838844\r\n\r\n<h3>Chandi Recitation</h3>\r\nJoin us for a beautiful recitation in Sanskrit of a portion of the Chanti Path, 700 sacred verses in honor and praise of Goddess, presented in front of Maa Batakali. The offering of these divine hymns is being made by Shyam Sundar Dash, pujari of our home temple, the Maa Batakali Cultural Mission temple in Puri (Orissa), India, at the intersection of Ganamal Sahi and Bali Sahi. \r\n\r\n[/one_half]\r\n\r\n[clear]\r\n\r\n&nbsp;\r\n\r\n[one_half]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/71501308\r\n\r\n[/one_half]\r\n\r\n[one_half last=last]\r\n<h3>Lorem ipsum dolor sit amet, consectetur adipiscing elit.</h3>\r\nLorem ipsum dolor sit amet, consectetur adipiscing elit. Nam fringilla orci sed est bibendum, vitae venenatis neque pulvinar. Phasellus ante lorem, tristique ac dictum sed, vulputate quis quam. Suspendisse dapibus posuere scelerisque. Suspendisse ultricies congue mi non suscipit. Suspendisse rhoncus ac est sit amet bibendum. Mauris vulputate id odio nec fermentum.\r\n\r\nhttp://vimeo.com/72035797\r\n\r\n[/one_half]\r\n[clear]','Videos','','inherit','open','open','','99156-revision-v1','','','2013-10-02 22:39:05','2013-10-03 05:39:05','',99156,'[two_third]\r\nhttp://vimeo.com/75840774\r\n[/two_third] \r\n[one_third last=last] \r\n<h1>Yoni Puja</h1>\r\nEach year we gather to celebrate Ambubachi Mela and the power of Goddess through Earth, women, the Female, the Feminine, and all things of Nature. A special',0,'revision','',0),(100500,2,'2013-10-02 22:42:47','2013-10-03 05:42:47','<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishikesh.jpg\" /><i>Presentation at the <a href=\"http://web.mac.com/sacreddancer/iWeb/Site/Welcome.html\">5th Annual Conference on Current Pagan Studies</a>, February 2009, Claremont University</i>\r\n\r\nIn early 2000 when I first began an exploration of dissertation topics, I was coming fresh off of several years’ worth of engagement at the intersection of politics and feminism. Developing an integral ecofeminism, as I called it some ten years ago, had left me with a clear sense of not only the importance of the combination of activism and spirituality when attempting to create a more just and sustainable world, but also the reality of how people were taking ideas motivated by a deep connection to Spirit out into the work and relationships of every day life.\r\n\r\nIt was somewhat natural then that as I turned my sights to the grassroots environmental movements of South Asia, I was concerned most with the question of whether or not there were spiritual motivations for some of the most famous women-led movements of the time. Did the Chipko, or tree-hugging, movement, for example, connect trees to the heart and spirit of people in Uttarakhand (India), and not just to their stovetops and livelihoods (although that, in and of itself was important)? Was the planetary not only the personal…but the transpersonal? And if spirituality mattered, I wondered, how much did it matter in the quest for equality and justice, as through these movements…then again, did it matter to those who didn’t claim a religion but were responding to “a calling” in their work born out of what might be called a “spiritual sentiment”?\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/09/2009PaganConference.pdf\"><em>Click here to read the full article and call to action</em>\r\n</a>','Creating and Sustaining','','inherit','open','open','','100117-revision-v1','','','2013-10-02 22:42:47','2013-10-03 05:42:47','',100117,'<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Shiv',0,'revision','',0),(100501,2,'2013-10-02 22:43:20','2013-10-03 05:43:20','<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishikesh.jpg\" /><i>Presentation at the <a href=\"http://web.mac.com/sacreddancer/iWeb/Site/Welcome.html\">5th Annual Conference on Current Pagan Studies</a>, February 2009, Claremont University</i>\r\n\r\nIn early 2000 when I first began an exploration of dissertation topics, I was coming fresh off of several years’ worth of engagement at the intersection of politics and feminism. Developing an integral ecofeminism, as I called it some ten years ago, had left me with a clear sense of not only the importance of the combination of activism and spirituality when attempting to create a more just and sustainable world, but also the reality of how people were taking ideas motivated by a deep connection to Spirit out into the work and relationships of every day life.\r\n\r\nIt was somewhat natural then that as I turned my sights to the grassroots environmental movements of South Asia, I was concerned most with the question of whether or not there were spiritual motivations for some of the most famous women-led movements of the time. Did the Chipko, or tree-hugging, movement, for example, connect trees to the heart and spirit of people in Uttarakhand (India), and not just to their stovetops and livelihoods (although that, in and of itself was important)? Was the planetary not only the personal…but the transpersonal? And if spirituality mattered, I wondered, how much did it matter in the quest for equality and justice, as through these movements…then again, did it matter to those who didn’t claim a religion but were responding to “a calling” in their work born out of what might be called a “spiritual sentiment”?\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/09/2009PaganConference.pdf\"><em><b>Click here for the full article and call to action>>></b></em>\r\n</a>','Creating and Sustaining','','inherit','open','open','','100117-revision-v1','','','2013-10-02 22:43:20','2013-10-03 05:43:20','',100117,'<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/Shiv',0,'revision','',0),(100502,2,'2013-10-02 22:45:24','2013-10-03 05:45:24','<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\n\n<hr />\n\n<em>By: Chandra Alexandre</em>\n\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishikesh.jpg\" /><i>Presented at the <a href=\"http://web.mac.com/sacreddancer/iWeb/Site/Welcome.html\">5th Annual Conference on Current Pagan Studies</a>, February 2009, Claremont University</i>\n\nIn early 2000 when I first began an exploration of dissertation topics, I was coming fresh off of several years’ worth of engagement at the intersection of politics and feminism. Developing an integral ecofeminism, as I called it some ten years ago, had left me with a clear sense of not only the importance of the combination of activism and spirituality when attempting to create a more just and sustainable world, but also the reality of how people were taking ideas motivated by a deep connection to Spirit out into the work and relationships of every day life.\n\nIt was somewhat natural then that as I turned my sights to the grassroots environmental movements of South Asia, I was concerned most with the question of whether or not there were spiritual motivations for some of the most famous women-led movements of the time. Did the Chipko, or tree-hugging, movement, for example, connect trees to the heart and spirit of people in Uttarakhand (India), and not just to their stovetops and livelihoods (although that, in and of itself was important)? Was the planetary not only the personal…but the transpersonal? And if spirituality mattered, I wondered, how much did it matter in the quest for equality and justice, as through these movements…then again, did it matter to those who didn’t claim a religion but were responding to “a calling” in their work born out of what might be called a “spiritual sentiment”?\n\n<a href=\"http://sharanya.org/wp-content/uploads/2013/09/2009PaganConference.pdf\"><em><b>Click here for the full article and call to action>>></b></em>\n</a>','Creating and Sustaining','','inherit','open','open','','100117-autosave-v1','','','2013-10-02 22:45:24','2013-10-03 05:45:24','',100117,'<h3>Spaces for Marginalized Spiritualities & Social Transformation</h3>\n\n<hr />\n\n<em>By: Chandra Alexandre</em>\n\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishi',0,'revision','',0),(100503,2,'2013-10-02 22:46:07','2013-10-03 05:46:07','<h3>Creating and Sustaining Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishikesh.jpg\" /><i>Presented at the <a href=\"http://web.mac.com/sacreddancer/iWeb/Site/Welcome.html\">5th Annual Conference on Current Pagan Studies</a>, February 2009, Claremont University</i>\r\n\r\nIn early 2000 when I first began an exploration of dissertation topics, I was coming fresh off of several years’ worth of engagement at the intersection of politics and feminism. Developing an integral ecofeminism, as I called it some ten years ago, had left me with a clear sense of not only the importance of the combination of activism and spirituality when attempting to create a more just and sustainable world, but also the reality of how people were taking ideas motivated by a deep connection to Spirit out into the work and relationships of every day life.\r\n\r\nIt was somewhat natural then that as I turned my sights to the grassroots environmental movements of South Asia, I was concerned most with the question of whether or not there were spiritual motivations for some of the most famous women-led movements of the time. Did the Chipko, or tree-hugging, movement, for example, connect trees to the heart and spirit of people in Uttarakhand (India), and not just to their stovetops and livelihoods (although that, in and of itself was important)? Was the planetary not only the personal…but the transpersonal? And if spirituality mattered, I wondered, how much did it matter in the quest for equality and justice, as through these movements…then again, did it matter to those who didn’t claim a religion but were responding to “a calling” in their work born out of what might be called a “spiritual sentiment”?\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/09/2009PaganConference.pdf\"><em><b>Click here for the full article and call to action>>></b></em>\r\n</a>','Spirit and Justice','','inherit','open','open','','100117-revision-v1','','','2013-10-02 22:46:07','2013-10-03 05:46:07','',100117,'<h3>Creating and Sustaining Spaces for Marginalized Spiritualities & Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-cont',0,'revision','',0),(100504,2,'2013-10-02 22:46:28','2013-10-03 05:46:28','<h3>Creating and Sustaining Spaces for Marginalized Spiritualities<br>& Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-content/uploads/2013/09/ShivaRishikesh.jpg\" /><i>Presented at the <a href=\"http://web.mac.com/sacreddancer/iWeb/Site/Welcome.html\">5th Annual Conference on Current Pagan Studies</a>, February 2009, Claremont University</i>\r\n\r\nIn early 2000 when I first began an exploration of dissertation topics, I was coming fresh off of several years’ worth of engagement at the intersection of politics and feminism. Developing an integral ecofeminism, as I called it some ten years ago, had left me with a clear sense of not only the importance of the combination of activism and spirituality when attempting to create a more just and sustainable world, but also the reality of how people were taking ideas motivated by a deep connection to Spirit out into the work and relationships of every day life.\r\n\r\nIt was somewhat natural then that as I turned my sights to the grassroots environmental movements of South Asia, I was concerned most with the question of whether or not there were spiritual motivations for some of the most famous women-led movements of the time. Did the Chipko, or tree-hugging, movement, for example, connect trees to the heart and spirit of people in Uttarakhand (India), and not just to their stovetops and livelihoods (although that, in and of itself was important)? Was the planetary not only the personal…but the transpersonal? And if spirituality mattered, I wondered, how much did it matter in the quest for equality and justice, as through these movements…then again, did it matter to those who didn’t claim a religion but were responding to “a calling” in their work born out of what might be called a “spiritual sentiment”?\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/09/2009PaganConference.pdf\"><em><b>Click here for the full article and call to action>>></b></em>\r\n</a>','Spirit and Justice','','inherit','open','open','','100117-revision-v1','','','2013-10-02 22:46:28','2013-10-03 05:46:28','',100117,'<h3>Creating and Sustaining Spaces for Marginalized Spiritualities<br>& Social Transformation</h3>\r\n\r\n<hr />\r\n\r\n<em>By: Chandra Alexandre</em>\r\n\r\n<img class=\"alignleft size-full wp-image-100119 imgborder\" alt=\"ShivaRishikesh\" src=\"http://sharanya.org/wp-c',0,'revision','',0),(100505,2,'2013-10-03 20:30:40','2013-10-04 03:30:40','Birthed in India over 15 years ago, SHARANYA exists to empower seeds of change on individual, collective, and planetary levels towards healing, respect, responsibility, and the fullest awareness of an interconnected, interrelated cosmic reality. Our origins are rooted in a commitment to social justice and to the (r)evolution of consciousness across space-time realities that we might transform increasingly toward peace.<br><br>\r\n\r\n&nbsp;\r\n\r\n[toggle type=\"gray\" title=\"Our Temple in India\" active=\"\"]\r\n\r\n<a href=\"http://sharanya.org/wp-content/uploads/2013/08/MBCMTemple.jpg\"><img class=\"aligncenter size-full wp-image-99537 imgborder\" alt=\"Maa Batakali Mandir (Puri)\" src=\"http://sharanya.org/wp-content/uploads/2013/08/MBCMTemple.jpg\" /></a>\r\n<h3 style=\"text-align: center;\"><span style=\"font-family: arial, helvetica, sans-serif;\">Constitution of Maa Batakali Sanskrutika Parisada</span></h3>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">The Maa Batakali Cultural Mission\r\n</span><br>\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Balisahi, Puri Town, Puri  752 001 Orissa</span><br>\r\n\r\nRegistration Number: 2802/211/91-92<br>\r\nFiled and Certified by the Audit Superintendent District Panchayat Office, Puri<br><br>\r\n\r\n<b>Mission Statement:</b>\r\n<ul>To create and nurture a community of life-affirming individuals devoted to Mother Worship and to developing an understanding of how such devotion can positively transform our global community.</ul>\r\n<b>Vision Statement:</b>\r\n<ul>The Maa Batakali Cultural Mission is dedicated to promoting the vision of the world as a global community in Her divine name.</ul>\r\n<b>Aims and Objectives:</b>\r\n<ul>\r\n	<li>To maintain this Mission as a nonprofit public-benefit organization, not organized for the private gain of any person.</li>\r\n	<li>To foster awareness of Goddess worship as a life-affirming path among the global community; and to eradicate erroneous and superstitious beliefs in this regard.</li>\r\n	<li>To organize, develop and execute recreational, cultural and spiritual activities for the community.</li>\r\n	<li>To undertake programs for the establishment of community housing, social forestry and environmental sanitation; et alia.</li>\r\n	<li>To organize, fund and promote Mission Centers for community gatherings, social welfare programs and adult education, including the establishment of a library with emphasis on educational activities for community youth; and to develop various pilot projects to meet the needs of community members.</li>\r\n	<li>To organize outreach programs for those not in or around Mission Centers.</li>\r\n	<li>To undertake projects expressly designed to promote the welfare of Scheduled Caste, Scheduled Tribe and other economically \"backward\" classes of people, and to promote the development of cooperative ideas and enterprise among them and the community at large.</li>\r\n	<li>To draw up schemes for the rehabilitation of antisocial persons; i.e., those with problems related to alcohol and drug abuse, and to assist their families as required.</li>\r\n	<li>To educate about and mobilize peacefully against sati, dowry, beggary, caste crime and similar social ills.</li>\r\n	<li>To publish a monthly newsletter, community bulletin and other educational materials for the promotion of the spiritual and cultural philosophy of the Mission.</li>\r\n	<li>To help provide relief, through community efforts, for those effected by natural calamities and other emergencies.</li>\r\n	<li>To promote cultural exchange of ideas and beliefs throughout India and the world.</li>\r\n	<li>To assist in providing legal aid to the needy and the poor.</li>\r\n	<li>To establish sister organizations, in the United States and elsewhere, in order to promote the vision of the Mission worldwide.</li>\r\n	<li>To develop fundraising schemes for the future growth and maintenance of the Mission and its associations.</li>\r\n</ul>\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Origin Story: Part I\" active=\"\"]<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamPuriWeb.jpg\"><img class=\"alignleft size-full wp-image-99541 imgborder\" alt=\"Shyam Sundar Dash at Maabatakali Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamPuriWeb.jpg\" /></a>It\'s summer in India, the time when the air is thick, sweat plentiful, and the monsoon\'s rains swell the skies and the streets. I have come here, to this land of spice, spirit and the sacred, to further my work in ecofeminism by looking at women\'s spiritual connections to social justice and activism on behalf of the environment. I am not here long, however, before Maa, the Divine Mother, shows me that there\'s more to my quest than I originally thought.<br><br>\r\n\r\nSpeaking to a guide at my hotel, I tell him, \"I need to find a temple to the Goddess.\"<br><br>\r\n\r\n\"Which one,\" he asks. \"Which goddess?\"<br><br>\r\n\r\n\"Well, Kali,\" I state hesitatingly, unsure of how my request will be received.  The man looks me up and down, trying to determine where I fit in the spectrum of visitors with which he has to deal and from which he makes his livelihood.<br><br>\r\n\r\n\"Wouldn\'t you rather visit Lord Jaganath?,\" he wonders. Lord of the Universe, Jaganath, is honored at this time in Puri (the eastern <i>dham</i>, one of the sacred compass points in India) in a huge festival to which hundreds of thousands flock each year. Together with his brother and sister, this is the only time the Lord leaves the mandir (temple). He\'s on a family outing to his summer home across the town and everyone comes out to get a glimpse of the royal family.<br><br>\r\n\r\nI\'m restless though, and on a mission. It is Kali I need to see and no one else. That She is responsible for my getting through a political uprising in Digha at the southern end of West Bengal unscathed has been made perfectly clear to me. I have come here to give thanks and find peace by the ocean waters. Sensing my urgency, the gentleman kindly calls to an auto-rickshaw driver with a shrug, not wanting to engage me further about goddesses. The driver arrives.<br><br>\r\n\r\n\"Kali mandir,\" I say to him as he pulls up alongside us. At this point, I have no idea how many homes Maa has here in Puri. After receiving no further instructions, the driver takes off towards the center of town. I later find out (after several unsuccessful attempts to again visit the place to which I am now heading) that there are at least four Kali temples. Reaching our destination, I buy a hibiscus mala, a garland of her sacred flower, and add that to my puja (worship) basket. Into it too go coconut, juicy betel nut and other sweets to delight Her. My offering is noteworthy at this temple for its size; but I need to thank the Goddess for getting me out of Digha alive by bringing something special.<br><br>\r\n\r\nThe pujari at Maa Batakali Mandir is a Brahmin priest with two sons. In his devotion and gratitude for the goddess having given him these sons, Shyam has built this temple. A small roadside mandir, passersby usually drop rupees on the temple steps on their daily rounds. It is nothing too fancy, but Maa here is absolutely resplendent.<br><br>\r\n\r\nIn his time, Shyam has doubled as a government worker, making regular trips back and forth from his office to tend to Maa and her devotees. Now retired, he tends to the temple and its congregation of worshipers every day for morning prayers and evening <i>aarati</i> (a beautiful celebration with lights and offerings). As Shyam sees me approach for the first time, he stares. He asks me directly why I am there, and although he is not angry, his disposition and directness can easily be mistaken for exactly that at first. Truly, he\'s just curious, but I am startled by his question.<br><br>\r\n\r\n\"Are you ISKON?\" he demands.<br><br>\r\n\r\nSuspense broken, I let out a nervous laugh. The International Society of Krishna Consciousness (a.k.a. Hare Krishnas) has never drawn me, however. Puri is full of Western devotees. Lord Jaganath, I learn, is, like Krishna whom those in ISKON worship, one of the ten incarnations of Lord Vishnu, the God of Preservation and one of the main Hindu deities.<br><br>\r\n\r\n\"No,\" I reply, \"I came to thank the Goddess.\"  After a few more words, Shyam accepts my offering basket, performing puja on my behalf. He asks my name in order to conduct the rites. When we\'re through, he asks why I\'m there. But my eyes are transfixed on Maa\'s image, and I can only point to my heart by way of explanation. \"She\'s here,\" I manage to say, and everything that has been kept inside until now in this challenging land of contrasts streams out through my eyes.<br><br>\r\n\r\nBetween June and August of 1998, I live in Puri. My friends up north forgive me for not coming back to study. My work on the spiritual motivations for grassroots environmental movements in India is put on hold. It was my pause when Shyam asked after the ritual, \"Will you come visit my house?\" that changed not only the course of my research, but also my life. Aware of India\'s potential for surprises, I held a moment of silence before responding and internally questioned his invitation and motivations.<br><br>\r\n\r\nFeeling inside, I sensed that this was an offering, and a door was opening to me that might never open again. In the pause, I could see Her face dimly, and I wondered in my rational mind about my work and Shyam\'s intentions. It took me three days to surrender to the feeling and my vision of Her beckoning. After careful thought and some time meditating with the ocean\'s wisdom, I said yes. I returned to meet my new teacher and his family.<br><br>\r\n\r\nThe more time I spend in Puri, the more I realize that Goddess is working in quite mysterious ways and that Shyam is no typical Brahmin priest.  As time passes, I learn the extent to which She is working through him, and I absorb many levels of Her teachings; some straightforward, others much more obtuse.<br><br>\r\n\r\nAfter much work, diksha, or initiation into Kali\'s mysteries is the next profound unfolding of my spiritual journey. The day comes on the August new moon, and I am thrilled when I realize it will be August 2nd, the festival of the harvest often called Lughnasad (or Lammas) in the earth-based Western calendar. It is as though Maa has answered my burning question: Can I do this? The synchronicity of timing does not escape me, and I feel She is telling me that I can have it both ways: I can be Her priestess as a Witch and a Hindu, walking as a Goddess worshiper wherever I may be in the world. To Her, I imagine, there is no distinction.<br><br>\r\n\r\nThe initiation is radical by most Hindu standards. Shyam is a Brahmin priest, and I am not only a westerner but also a woman; and women in India are not initiated by Brahmins. Following the Vedas in his public work, Shyam also practices Tantra, and this is the in-road to Maa that is clearly appropriate. Tantricks care not of my birth, only my longing. But perhaps there would be less to explain and fewer staring eyes as we sit working together at the temple were he to be more public about the various faces of his devotion. As Shyam manages to satisfy people\'s natural curiosity with his answers to their queries and suspicious looks, I pretend not to notice the robust number of visitors to the temple in the evenings after the gates have closed and we have begun our private work and evening prayers together.<a href=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM1-e1377156643651.jpg\"><img class=\"size-full wp-image-99707 imgborder alignright\" alt=\"Chandra Alexandre and Shyam Sundar Dash at Puri Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/ShyamSundarDashChandraAlexandrePuriMBCM1-e1377156643651.jpg\" width=\"228\" height=\"246\" /></a>\r\n\r\nMy practice deepens after initiation, and on Her sacred day of Kali Puja some months later in October, I sit at the feet of the goddess in the temple, a spot that locals cannot come near. It is nearing midnight and the heat of the day lifting off the earth combined with the hot lamps that light Her image for passersby makes the sweat drip down my arms, makes my sari blouse feel even tighter than it already is, and makes me wish I couldn\'t see the bugs and ants crawling on my feet and ankles. I honor Her by pouring <i>ghee</i> (clarified butter) for the <i>homa</i> (fire offering) ceremony, and I remember that I am Shyam\'s first <i>chela</i> (student), a position of honor in the lineage tradition from which he comes.<br><br>\r\n\r\nI tend to my responsibilities dutifully as the Candi Path verses resonate off the temple walls and expand into the night air. In moments of quiet, I think about the day Shyam said he\'d been waiting for me, how he said his own guru had told him that one day, he would be bringing someone other than his sons to the path. I remember how Shyam said he had found the signs in my face the very first day we had met at the temple...signs telling him that I was the student to which his guru had referred. We finish our time together and he tells me the most important thing: \"Go! Go back to your home land, America, and spread Mother Worship!\"<br><br>\r\n\r\nUpon my return to the States, SHARANYA is born and my dedication to Kali Maa takes root with the formation of community on western shores. The wisdom of the ocean is remembered.<br><br>\r\n\r\n<em>August 2, 1998</em>\r\n\r\n<hr />\r\n\r\n<strong>Chandra Alexandre</strong> is the founding director of SHARANYA. She received <i>namakarana samskara</i> and her first <em>diksha </em>from Shyam Sundar Dash (Founder &amp; President and residing Priest of the Maa Batakali Temple in Puri) in 1998. With this, the SHARANYA kaula are part of the Bharadvaja gotra by which we honor our clan wave of spiritual ancestors.\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Origin Story: Part II\" active=\"\"]<a href=\"http://sharanya.org/wp-content/uploads/2013/08/KamakhyaMandirWeb.jpg\"><img class=\"alignleft size-full wp-image-99540 imgborder\" alt=\"Kamakhya Mandir\" src=\"http://sharanya.org/wp-content/uploads/2013/08/KamakhyaMandirWeb.jpg\" /></a>\"Babaji wants to see you.\"<br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> I’m walking barefoot down the muddy side of Nilachal Hill at Kamakhya in northeastern India after witnessing one of the most beautiful Sanskrit recitations I have ever heard. The white kurtas of the Brahmin men gathered in a circle around a sacred fire stand in marked contrast though to the throngs of red-clad women waiting in long lines to see their Mother. Both, I imagine, receive Her blessings. I am in northeastern India, in Assam, participating in an annual Tantrick pilgrimage to the seat of the goddess’ power, the place where her <i>yoni</i>, or sexual organ, resides on Earth.  It’s a powerful place, a place of contrasts where all come together, whether Vaishnava, Shaivite or Shakta, to honor Maa. It\'s a place, one might say, where all unites in Her name.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Babji, I learn, is a 400-year old Aghori. A believer in the preeminence of the divine as Shiva, pure consciousness, he is a practitioner of the non-dualistic or \"left-hand\" Tantric rites. In short, this means that he adheres to a rather literal interpretation of what other Tantrics might do symbolically in ritual and devotion on the path to enlightenment. He meditates, for example, not only on <i>yantras</i> (sacred diagrams), but on yantras in cremation grounds on top of corpses; he drinks wine and liquor; he smokes hash and takes in other natural mind-altering substances. He believes that the pathway to the divine is through the body, through this world, through all of creation. His accepts it all, the pure and impure, the wicked and sane, as sacred. He is a radical non-dualist—one who believes in the One as well as in the reality of the phenomenal world. His path is fast and furious, sweet and sublime, potentially off-putting at the same time that it attracts wonder, excitement, and awe.  He loves Maa. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> The three black-clad initiates standing outside his cave-like shelter on the hillside welcome me in. I meet Babji. He’s old but looks young, his face the only give-away that he’s been around the block a few times. His body, otherwise, is baby-like. He looks pregnant, a little round belly on a very thin frame. I sit cross-legged in front of him. To his left, the fire pit. To his right, a <i>kapala</i>, or human skull cup from which wine and other mind-altering substances are drunk, sits upturned. He calls me \"Beti,\" or daughter. Two followers of his are there; his initiates have left us alone. The woman wipes the snot dripping from Babaji\'s nose with a handkerchief and then moves to mop sweat from his forehead. No one, it appears, is immune to this sweltering summer heat. The Indian devotee next to her, perhaps her husband, has had far too much <i>bhang</i> (Cannabis) or something; his eyes have trouble steadying on me. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">My Sanskrit is better than my Hindi at this point. Fortunately, I can make out meaning from of the ritual language Babaji is using. The man helps a little, but his English is as poor as my Hindi. We quiet. Suddenly, Babaji grabs me. He pulls me to him with unsuspected strength. Face against face, I feel the bristles of his long beard against my cheek, and I feel coolness where the snot has been touching. I am startled, but now I’m held. I am held firmly, with apparent intention. The touch is not violent or inappropriate. The strength is deep and calming. I stay quiet and listen inside to my belly and instincts. Presence prevails, and I allow myself to trust the moment. Just then, Babaji begins. His mouth now pressed to my ear, he sounds an ancient mantra. My heart trembles, my eyes close, and I go inward. I surrender to these sounds, soaking in the ancient reverberations, feeling in them the voices of the lineage, the guttural utterances of vibrations across time and space. All enter my ear. All penetrate my soul.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> Moments pass and I eventually sit back upright in silence. One moment, then two. From deep inside, the sobbing begins. There’s no rational thought, no rhyme or reason, just the moment and my feeling of tremendous love and connection to all that is…I recognize a touch of <i>sat chit ananada</i>: being, consciousness, bliss. My forehead now on Babji\'s knee, he pats my head and strokes my hair. I sit back upright. Silence. One moment, then two. Babaji reaches to his left where a rusty knife about four inches long sits waiting. I follow his motion with my eyes. Instantly, I am terrified. I have visions of blood. Stop! One moment, then two. Stop! This time, it’s an admonition to remember. Allow yourself to be taken, it says. You’ve been here before; you know what\'s happening. It\'s safe. Breathe. </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\">Babaji lowers my head with his hand and takes a fist-full of hair from my crown. He pulls hard enough to undo strands from my braid. Close to the scalp he cuts with the knife. Old and well-used, it doesn’t cut very well.  He pulls harder to get through the thickness of my mane and it hurts for an instant. I deepen my surrender. He cuts. He finishes, and I sit back up. Dazed, with my awareness in another place, I still must know.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"What,\" I ask, “are you going to do with it?\"  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"A sacrifice,” he says, \"will be offered in the fire tonight.\" He holds up my hair.  </span><br><br>\r\n\r\n<span style=\"font-family: arial, helvetica, sans-serif;\"> \"It’s an equal exchange,\" he says. \"The price you pay for being welcomed into the family.”</span><br><br>\r\n\r\n<em>June 26, 2003</em>\r\n\r\n[/toggle]\r\n\r\n[toggle type=\"gray\" title=\"Founder\'s Biography\" active=\"\"]<img class=\"alignleft size-full wp-image-99540 imgborder\" alt=\"Chandra Alexandre\" src=\"http://sharanya.org/wp-content/uploads/2013/09/DSC_0731-e1378968031852.jpg\" /> Chandra Alexandre is a Tantric Bhairavi, an initiator in the tradition of Kali, serving SHARANYA as clergy. She is a householder and a regular pilgrim to the birthplace of Tantra in northeastern India, where she studies and practices with her teachers. Chandra was first initiated into the mysteries of the dark goddess in 1998 in Puri, Orissa on the dakshinacara path, and then, five years later, she accepted the non-dualistic path of vamacara Tantra at Kamakhya outside of Guwahati in Assam. Her maternal grandmother was her first guide into the ways of spirit in the world.<br><br>\r\n\r\nOn her initial return from India, Chandra founded SHARANYA to serve those committed to embodied and engaged spirituality for social justice and transformation. This was the birth of Sha’can, an authentic lineage tradition of Shakta Tantra contextualized and made relevant for people and lands distant from the source. Chandra and community complement San Francisco Bay Area worship, events and services with an online mystery school, Kali Vidya, to serve an international community of spiritual seekers and lovers of Maa.<br><br>\r\n\r\nChandra is known for her passionate engagement of theory and practice. She holds a PhD in Asian & Comparative Studies from the California Institute of Integral Studies, a Doctor of Ministry degree from Wisdom University (formerly the University of Creation Spirituality), and an MBA in sustainable management from Presidio Graduate School. In addition to SHARANYA, she engages her commitment through several community-based nonprofit organizations committed to educational equity, poverty alleviation and the empowerment of women and girls.<br><br>\r\n\r\nOriginally from New York, Chandra has, since 1995, called San Francisco home. She is a devoted wife and mother and also conjurer of <i>The Aghori Bakery: Everyday Spiritual Conversations</i> (forthcoming).[/toggle]\r\n\r\n[testimonials category=\"origins\" time=\"10\" effect=\"fade\" ]\r\n\r\n&nbsp;','Origins','','inherit','open','open','','99123-revision-v1','','','2013-10-03 20:30:40','2013-10-04 03:30:40','',99123,'Birthed in India over 15 years ago, SHARANYA exists to empower seeds of change on individual, collective, and planetary levels towards healing, respect, responsibility, and the fullest awareness of an interconnected, interrelated cosmic reality. Our origi',0,'revision','',0),(100506,2,'2013-10-03 20:40:17','2013-10-04 03:40:17','Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on through initiatory blessing, Sha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for ours is an engaged spirituality activating a rooted category of challenge to the dominant culture in which we live. As <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, we are committed to expanding Tantric mother worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 20:40:17','2013-10-04 03:40:17','',99129,'Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on t',0,'revision','',0),(100507,2,'2013-10-03 20:43:16','2013-10-04 03:43:16','Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on through initiatory blessing, Sha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for ours is an engaged spirituality activating a rooted category of challenge to the dominant culture in which we live. As <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, we are committed to expanding Tantric mother worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/SF-Oct-08-123-e1377932688317.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/IMG_2076-e1377932258801.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 20:43:16','2013-10-04 03:43:16','',99129,'Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on t',0,'revision','',0),(100508,2,'2013-10-03 20:48:39','2013-10-04 03:48:39','Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on through initiatory blessing, Sha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for ours is an engaged spirituality activating a rooted category of challenge to the dominant culture in which we live. As <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, we are committed to expanding Tantric mother worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/IMG_2076-e1377932258801.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 20:48:39','2013-10-04 03:48:39','',99129,'Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on t',0,'revision','',0),(100509,2,'2013-10-03 20:52:10','2013-10-04 03:52:10','Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on through initiatory blessing, Sha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for ours is an engaged spirituality activating a rooted category of challenge to the dominant culture in which we live. As <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, we are committed to expanding Tantric mother worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/09/KaliMaaMurtiFramed.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 20:52:10','2013-10-04 03:52:10','',99129,'Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on t',0,'revision','',0),(100510,2,'2013-10-03 20:58:38','2013-10-04 03:58:38','Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on through initiatory blessing, Sha\'can is at once groundbreaking and what has always happened with Goddess worshipers in and beyond India; for ours is an engaged spirituality activating a rooted category of challenge to the dominant culture in which we live. As <i>bhaktas</i> (devotees) who treasure the temple of this world through this incarnation, we are committed to expanding Tantric mother worship in ways that sanctify earth-based, embodied spirituality and (r)evolutionize potentials for social justice and peace on our planet.<br><br>\r\n\r\nIn our tradition, we teach tools for the affirmation of <em>shakti</em> (the female principle) in self and world. We celebrate the commonalities of thought and practice that bring the marginal to center, helping the voiceless and dominated find spaces for blossoming, healing and bliss. Our roots are deep in ancient consciousness and practices of worship that have lived for millennia in the hearts of humanity.<br><br>\r\n\r\nThe work of our devotion is to honor the Divine as She—the One who facilitates the spiritual journey by taking us to the heart of our yearning, beyond our fears, beyond our ego, beyond our attachments, and into liberation.<br><br>\r\n\r\n[toggle type=\"gray\" title=\"Sha\'can\" active=\"\"]\r\n<a href=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\"><img class=\"alignright\" title=\"Sha\'can Kali Maa &amp; Tara Kali Web\" alt=\"\" src=\"http://religionnerd.com/wp-content/uploads/2011/04/Shacan-Kali-Maa-Tara-Kali-Web1.jpg\" width=\"181\" height=\"266\" /></a>\r\n\r\nToday, a robust and dynamic complexity of religious thought and engagement is being achieved through new traditions in which symbols, deities, and rituals (some only recently constructed) inform by connecting to passions, devotion and a desire for engaged spirituality not contained by country of origin—practitioner’s or deity’s. Add to this a confluence of feminism, goddess-focused spiritualities, and access to various forms of Hinduism, as well as a growing Indian-American population with Hindu diasporic roots and bi-cultural sensibilities, and we find a Western Śākta Hindu perspective and related forms of worship and practice emerging that assert both authenticity and independence from the Hindu source. One such emergence is the countercultural religious tradition known as Sha’can, what I fondly call a (R)evolutionary Shakta Tantra.<br><br>\r\n\r\nRecognizing deep roots in India, Sha’can arose with a finger on the pulse of something larger—the critical work being done around the world to reclaim the power of womanhood and a Feminine/Female Divine. Whether in Kolkata or California, academic or activist circles, the past twenty years have seen subordinated communities and individuals finding ways to take back marginalized ideological and literal spaces, often using powerful and sometimes fierce goddesses as allies, inspirations, and provocateurs. Philosophies such as ecofeminism, through alignment of goddess spirituality with Earth justice<strong> </strong>and the fight for women’s equality, have helped further the cause. So too has the work of Indian and Hindu feminists (for example, Rita Gross, Vandana Shiva, and Rani Jethmalani) who have utilized the goddess, often particularized as Kali, and the principles of Śākta Tantra, the goddess-honoring path of embodied Hindu spirituality, to fight patriarchal religious and cultural norms, dictates, and oppressions. Finally, the field of women’s spirituality and the rubrics of Pagan thought and practice have offered an embrace toward dynamic discourse and life-affirming ceremony that many have described as a distinct home coming for a fully integrated sense of self and purpose within the realm of living spirituality.<br><br>\r\n\r\nThe Sha’can tradition arose in 1998 from this admixture, with an emphasis on connection between the truths offered by Śākta Tantra and the realities of today’s world—realities that are recognized as both freeing and limiting. Seeking “the bridging of East and West through (r)evolutionary, embodied spirituality, <i>sadhana</i> (spiritual practice), wisdom teachings, and worship of the Goddess in Her myriad forms,” especially as Kali Maa, “our beloved Dark Mother…a change agent for our times…helping to transform, empower, and heal individuals, communities, and the planet,” Sha’can originally evolved within the crucible of the San Francisco-based SHARANYA community in a hotbed of cross-cultural and diverse spiritual influences. It has, since its formation, expanded to include a Southern California presence and larger global community through online courses and the work of practitioners and initiates, notably in the US, Canada, Europe and Australia.<br><br>\r\n\r\nThe tradition, I believe, is potentially an exciting case study for the development of Hinduism in America with ramifications for the new religious movement. Sitting poised in a synchretism of faith honoring Shaktism and contemporary Paganism, Sha’can, much like American Buddhism, is co-created from ancient roots in a new land. Additionally, while Sha’can in my mind is not part of the Indo-Pagan movement (because it is an innovation of Shakta Hindu philosophy and the(a)ology rather than a tradition that offers space for Hindu deities and ritual within established or newly established Pagan pathways), others within the tradition do consider it a manifestation of the rise in popularity and awareness of Hindu deities increasingly incorporated into different varieties of Paganism. Either way, the tradition stands ready to welcome those seeking an expression for their devotion to and yearning for Goddess in and through the forms, symbols, tools and practices that She offers via-a-vis Hindu Śākta Tantra and its contemporary expressions. Sha’can seeks to make the experience of worship and devotion relevant to these times at the same time that it drives for an honoring of those teachers and practitioners, past, present and future, who have grown and continue to grow Shakta Tantra in India and beyond.<br><br>\r\n\r\nIt may be helpful if I explain that as the tradition’s initial conjurer, I affirm a Śākta lineage with initiation in India (into both dualistic and non-dualistic forms of Tantra) at the same time that I recognize my situatedness as a woman born and raised in the developed West. My cultural and initial spiritual influences therefore have been largely Abrahamic or Abrahamic-infused. This, when combined with a radical feminist stance and ecofeminist spirituality, have created in me a recognition of the importance of the Witch and various manifestations of antinomian spirituality that honor Earth as well as the female and feminine (on both micro-and macro-cosmic scales) toward overcoming patriarchal religions and religious influences. Thus, I priestess our <em>puja </em>(worship) ceremonies by chanting mantras in Sanskrit, casting a circle in a Pagan-recognizable way, and invoking directions saying, “Hail and welcome! CA HUM PHAT, SVAHA!” at the end to concretize the energy. In this light, Sha’can rituals have been described by Pagans as immediately accessible despite some of the language barriers (we do our best to explain unfamiliar meanings and ask for a deepening into personal experience), and by Indian Hindus as, “feeling like I was in my home village temple.” We are humbled on both accounts and excited by what this portends.<br><br>\r\n\r\n<strong>The Role of Goddess Kali in Sha’can</strong><br><br>\r\n\r\nOften, those who seek the Mysteries touch on the fringes of what Goddess Kali offers, yet stay away because they are afraid. Some are afraid, with due cause, of cultural appropriation. ”I am not from India or Hindu,” some might say, “and therefore, worshiping a goddess such as Kali, with roots in a living goddess tradition, is out of bounds for me.” Others might just be afraid, period.<br><br>\r\n\r\nCertainly, it should be acknowledged that how this goddess is typically represented inspires reaction. No account of Kali could possibly leave out Her image and iconography, for even in India—let alone the Goddess-fearing West—She is something to behold. Many are already familiar with Her black-skinned, skull-adorned appearance; yet there is more than meets the eye to Her manifest presence and its significance. Not only do Her symbols convey spiritual revelations, but the fact of Her existence today in the minds and hearts of devotees around the world (some of Hindu birth, others not) is inspiring of something even greater, not the least of which is moves beyond the confines of religion with a call for social justice—sometimes born of spiritual longing.<br><br>\r\n\r\nWithin Sha’can, we recognize the esoteric wisdom of opening to the presence of energy—Shakti—and consciousness—Shiva—within ourselves in order to harmonize and understand Self with regard for and in relationship to the life-force as present both in nature and the unseen world. We recognize that Goddess today is becoming a “transaction between contexts, encouraging us to discover how the two contexts [of human and divine] can illuminate each other in new and sometimes unexpected ways.” For us, Kali is that light, presenting us with a radical role model and helping those seeking expanded cosmogonies, cosmologies and consciousness to break through limiting fears so that the biases of the Western milieu, wherever it is found and particularized through agents of patriarchy (such as religious, educational, social and cultural institutions), may be overcome.<br><br>\r\n\r\nThrough the ancient traditions of Goddess worship still practiced today in Hindu South Asia and especially as made relevant for those without otherwise religious or cultural access to the Divine Female<strong> </strong>and Divine Feminine in ways that are empowering for actual women, the Sha’can tradition offers a glimpse through Kali worship and the practices of Shakta Tantra at possibilities for the Feminine and female that lie outside of limiting constructs. Certainly, patriarchy plays a role in religions everywhere, and religions of Goddess are no exception. Yet, within Hindu Shakta Tantra conjured in conjunction with ecofeminist spirituality, we are finding expanded notions of divinity and (r)evolutionary potentials for engagement in the world that promote healing and peace in response to patriarchy and its agendas.<br><br>\r\n\r\nI should note that as I type, an image of Kali greets my gaze. I focus on Her black feet sporting golden anklets, with the residue of <em>alta</em>, a red plant-based, semi-permanent dye, decorating the outline of the soles and spaces in-between the toes. Join me in this gaze for a moment. From this perspective, we are internally bowed low. We are spiritually naked before Adya Maa, the Primordial Dark Goddess, and here, we may come just a bit closer to an understanding of who She is and what She offers. I argue that here, the Witch and the Tantrick meet to create, enliven and empower us all!<br><br>\r\n\r\n<hr />\r\n\r\nChandra Alexandre<br>\r\nAs originally published in <i><a href=\"http://religionnerd.com/2011/04/17/a-walk-on-the-wild-side-introduction-to-a-goddess-honoring-tradition-where-the-witch-and-the-tantrick-meet/\">Religion Nerd</a></i>\r\n[/toggle]\r\n\r\n&nbsp;\r\n\r\n[testimonials category=\"the-tradition\" time=\"10\" effect=\"fade\" ]\r\n\r\n[one_third] [teaser url=\"http://sharanya.org/the-path\" title=\"The Path\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC00002-e1380858470187.jpg\" ]Learn more...[/teaser]  [/one_third]  \r\n [one_third last=last] [teaser url=\"http://sharanya.org/resources/\" title=\"Resources\" src=\"http://sharanya.org/wp-content/uploads/2013/08/DSC_0102-e1380859091826.jpg\" ]Explore...[/teaser] [/one_third] ','The Tradition','','inherit','open','open','','99129-revision-v1','','','2013-10-03 20:58:38','2013-10-04 03:58:38','',99129,'Sha\'can is a <i>marga</i> (way or path) of Goddess-worshiping Hinduism—an authentic lineage tradition of Śākta Tantra. It is born from and honoring of the old, relevant to the circumstances of today, and grounded in the potentials of tomorrow. Passed on t',0,'revision','',0),