Kali Meditation

-Personal Sadhana Practices to the

Divine Mother
Aum Krim Kalikaye Namaha
(Reverence to Kali)
 Kali Meditation
-Personal Sadhana Practices to the
 Divine Mother
By
Yamajit

©2011, 2013
No part of this document may
be reproduced in any form
without prior permission from
the author c/o Chamunda
Mandir Publications, 1433
Williams St. Ste. 301, Denver,
Colorado 80218 U.S.A
chamundamandir@hotmail.com
For Jamie
 Introduction
In Tantric philosophy, there are infinite
facets to God/Goddess, especially that
divine presence within all objects, and
all persons.
The purpose behind all spiritual
practices, including meditation, is to
foster the awareness of that divine spark
within, in order to function in a co-
creative role with that universal force.
When one is in a state of Divine self-
actualization, choices result from full
awareness which benefit the whole,
rather than simply the individual.
Through our perceptions reliant on the
five senses, it is easy to become blinded
by a limited focus on the material, and
personal ego (maya) while shutting out
other factors that we fail to perceive.
Our failure to recognize something
doesn’t mean that such a concept does
not exist. An event may happen on the
other side of the Earth whose
consequences come to affect one’s life,
even though the individual was
oblivious to its occurrence. It is a
psychological fact that unconscious
processing influences conscious
behavior, and the resolution of such
issues comes from expanding one’s
awareness. Spiritual practice (sadhana)
is therefore the art of making the
unconscious conscious!

Tantra means instrument or to shape. It

is simply a series of techniques or tools
designed to expand awareness from a
dualistic ego-centered level of
consciousness, to a more holistic
orientation. There are numerous
methods, some which are better for a
certain individual than others, based
upon personal characteristics. What all
sadhana practices have in common, is
that they function like a key allowing
access to one’s inner self and the divine
spark. One needs only to practice the
sadhana on a regular basis (preferably
daily). In time, the practitioner will
begin to notice changes on a number of
levels; he/she might begin to handle
situations differently than before, new
flashes of insight may occur, new
attitudes might develop, new priorities
set, and one might even notice that the
right book (or other media) might
manifest in a time when that information
is needed, or the right teacher for a
specific time of life!
This small book contains four basic
practices; puja (active meditation in the
form of external worship), visualization
of a form of the Divine within one’s self
(in this case Ma Kali), mantra
meditation (japa), and silent meditation.
All four of these are part of a fifth
greater practice –bhakti (devotion) -
devotion to a higher power that exists
both within and without.
The devotional practice outlined in this
work is offered to my Ishta Devita
(personal form of deity) Ma Kali –the
mother of creation and destruction, or
birth, life, death, and rebirth. She is the
embodiment of those forces that bring us
into this world, and call us home at the
end of life.
Though these practices are dedicated to
this one, or infinitely many faces of
divinity, they can also be adapted to
other forms of God/Goddess. As you
read this book, and practice this
sadhana, remember that the objective is
to foster awareness of that divine
presence within one’s self so that it can
manifest externally through our thoughts,
our words, and our actions. These
practices may be the start of a life-long
spiritual practice, or they may act as a
stepping stone toward other forms of
devotion and self awareness. Either
way, the goal is the same!
May the Divine Mother bless you on this
journey, by giving you her nurturing,
protection, and wisdom.

Jai Mata Di!

(Victory to the Mother)

Kali the Mother

Her story from Chapter 8 of the Devi
Mahatmaya.

This is the story of a war

between the Divine Mother, manifesting
in several forms, and an army of
demons. In reality this is a battle that
constantly takes place with our hearts
and minds. The demon army is
commanded by two generals; Shumbha
(Egoism) and Nishumba (Self Doubt).
Serving under them is a demon
commander Rakhtabija (Seeds of
Blood), who from every drop of blood
he sheds, another demon of equal
strength grows. Think about how our
egoisms and doubts affect us day to day
and how one inner demon we are
wrestling with easily multiplies into
others –especially when we forget the
presence of the Divine in our lives!

Mural at Chamunda Devi Temple, Himchael

Pradesh, India. Photo by author.
 The Killing of Rakthabija.

…the demon commander

Shumbha, who was well-known for
becoming extremely angry, gave orders
for the entire army of demons to fight
against the Divine Mother in her many
forms. Demon soldiers assembled in the
millions.

As Shumba’s demon army

approached, the Divine Mother in the
form of Durga, she plucked her bow
string and the resulting “twang” filled
the air. The lion which she rode let out
a fearsome roar, and the goddess
increased the sound by ringing a bell.
 This sound of the lion, twang of
the bow, and the sound of the bell,
filled all directions, and was joined by
the cries of Ma Kali.

Hearing that sound, the fearful

army of demons surrounded the
goddess Durga, her lion and Goddess
Kali.

At this time, as the demons

assembled, seven other aspects of the
Divine Mother manifested to join in the
fight. There was Brahmi the creative
principle, Maheshwari the wife of
Shiva (The destroyer), Kaumari the
young warrior, Vaishnavi the sustainer,
Varahi the sow mother, Indrani of the
sky, and Narashimi the lioness. These
aspects are known as Shaktis, which
literally means “energy.” Together with
Ma Kali and Ma Durga, these aspects
of the Divine Mother are known as the
Matrikas (Little Mothers). Each of
these shaktis had the same weapons as
their male counterparts, the same
ornaments and same mount, and all of
them prepared for battle against the
Demon army.

The Shaktis were also joined by Lord

Shiva, who represents destructive
principle of the universe, and is the
guru of the gods. Ma Durga then asked
Shiva to act as her emissary.
 “Please tell the arrogant and
egotistical Shumbha and Nishumbha,
as well as the other demons that have
assembled there for war, that if they
want to remain alive, they should go to
Patala (Underworld) and allow the
gods to once again to rule over the
universe and receive the devotion of
humankind.”

Because the Divine Mother sent

Lord Shiva himself as emissary, she
was henceforth known as Shivaduti.
(She who sent Shiva as her messenger).
The demon commanders upon hearing
the words of the Divine Mother, as told
by Lord Shiva, became angry and
marched in the direction where the
Goddesses were assembled. Then those
enemies of the Divine sent a shower of
arrows, spears and swords towards the
goddesses.

Ma Durga cut off all the arrows,

spears and swords sent by the demons
with her many weapons and retaliated
with arrows from her own bow.
Similarly, Goddess Kali killed many
demons with her swift sword. Brahmani
sprinkled water from her sacred water
pot over the demons which caused them
to lose their strength. Maheswari with
her trident, Vaishnavi with her discus,
and Kaumari with her spear killed
countless demons with great anger.
Varahi killed many with her tusks and
Narashimi with her claws. Many more
were crushed beneath the feet of
Indrani’s war elephant. Those demons
that fell hearing the great roar of
Shivaduti were eaten by her
immediately. The soldiers of the demon
army began to panic, and they ran from
the battle.

The great Asura (Demon) called

Rakhtabija (He who uses his blood as
seed), seeing that his army was fleeing,
became very angry and went to war
with the goddesses.

When a drop of his blood fell on

the ground, from that drop rose another
Asura exactly like him. As he fought
with the goddesses, he was struck with
their many weapons. For each drop of
blood that fell from his wounds,
another demon just like him appeared
and joined in the battle. Soon the
universe was filled with blood-seed
demons.

Upon seeing the proliferation of

blood demons, Ma Durga said to
Goddess Kali, “O Chamunda (The
Slayer of Passion and Anger), open
your mouth wide and roll out your
tongue. Catch the drops of blood as you
eat the blood demons! Do this and
Rakthabija will soon die from the loss
of blood.” So as Kali ate the blood
demons, and caught the drops of falling
blood with her lolling tongue, Ma
Durga and the other Matrikas struck
Rakhtabija with their weapons. Before
long, the once mighty Rakthabija died
from blood-loss as his body shriveled
away to nothing.

Seeing their adversary dead, the

Mother Goddesses, drunk on the blood
of the demons, danced and celebrated
their victory.

In some accounts of this story,

Ma Kali is described with intense
blood-lust at the conclusion of this
battle, and she stalks the sight killing
demons as they flee. The gods, fearing
that her uncontrollable rage could
destroy the universe, became afraid.
Lord Shiva, Ma Kali’s consort, believed
that he could calm the raging mother. He
walked upon the battle field and lied
upon his back like a corpse before her,
allowing her to step on his lifeless body.
Upon feeling her husband below her
feet, Ma was immediately calmed.
According to some accounts, Shiva
becomes animated again, and aroused,
resulting in the two making love. In other
accounts, when Shiva falls to the ground,
he transforms into an infant. The
wrathful Kali then picked up the child
and began to nurse him. In yet another
account, sometimes criticized as being
rather patriarchal in nature, The Divine
Mother becomes embarrassed when she
realized that she has stepped upon her
husband, and makes the facial
expression where she sticks out her
tongue.
In all of these versions, the
goddess of death and destruction reveals
her equally powerful aspect as the
mother of fertility, nurturing, and
compassion.
Painting of Chamunda-Kali in the Orissan Style

From the author’s collection.

What Ma Kali
Symbolizes
PICT0717.JPG
 Kali on Shiva
From the author’s collection.

The statuette pictured above is a

traditional image of Dakshinkali (Kali
of the right-side). She wears a crown (in
some traditions, adorned with 5 skulls)
and her hair is loose and disheveled.
She is naked, except for a necklace of 50
skulls, and a skirt of human arms.
Sometimes she also wears a tiger skin.
Her skin is blue or black and in this
image she has four arms. The upper right
hand holds a sword or khadga. Her
lower left holds the severed head of a
demon. The upper right hand is held in
the mudra that commands us to Fear
Not! The lower right hand, sometimes
holding a skull bowl or kapala, signifies
the giving of boons. She stands upon
Lord Shiva (her husband) who is like a
corpse. In some images he is shown with
an erect lingam which can also be
expressed symbolically as a cobra with
raised head. She leads with her right
(dakshina) foot indicating that she is the
bringer positive outcomes. Upon her
forehead is a third eye.

The following list describes her

symbology and its significance;

Her Dark Skin –The darkness of the

Earth from which all things grow and to
which all things return. The word Kali
means Darkness or Time. The color of
 her skin can also signify the infinite
nature of time and space. Blackness
absorbs all colors, but from the void of
space arises creation.

Her Emaciated Body, and Pendulous

Breasts – In some images Kali is shown
with withered flesh. This signifies
mother who gives all, the reality of time,
and today, our exhausted Mother Earth.

Her Protruding Tongue – The Vulva

and Flame of the burning Ghat
(cremation Ground).

Teeth/Tusks –Swine, Dogs and Cats are

Scavengers of the cremation ground and
the battle field. Their tearing the flesh
 off of bone also represent letting go of
material concerns.

Disheveled Hair –The

Interconnectedness of all things.

Her 3 Eyes -Awareness of waking

existence and beyond.

Her Khadga (Sword) – Cutting Through

Illusion/the Ego.

The Severed Head -Our Ego and the

Illusion of Duality.

Her Nudity –The Universe And All

Things Are Her Garb.
 Standing/Sitting upon Lord Siva –
Mother Divine as Vital Force/The
Interdependence of Polarities.

Her Upraised Hand – Fear Not!

The Downward Hand/Kapala (Skull

Bowl) –Granting Boons.

In a Few Illustrations She is

Surrounded by a Swarm of Bees –Her
Followers/Sex/Fertility.

Ma Kali as a Tantric
Goddess:
1. She helps us in searching beyond
our comfort zones.

2. Kali with Shiva symbolize the

importance of embracing the divine
as one would a lover.

3. Her fearsome appearance is really

an illusion- It signifies the facing of
our fears. Go beyond her
appearance, and we discover her
true nature of the compassionate
and nurturing mother, just as when
we move beyond our illusionary
thinking, we discover the divine
within ourselves!
 A New Teacher for
the West
A Western reporter and an Indian devotee
of the Goddess come across a statue of
Kali. She has her four arms: the upper
right raised in blessing, the lower right
offering a boon (wish), the upper left
holding a machete dripping with blood
and the lower left gripping a severed
human head by the hair. Seeing this split,
the Westerner immediately asks: "So how
do you get the blessing and avoid the
machete?" The Eastern devotee replies,
"That's not it at all...The blessing is only
won when you accept both sides of her,
including pain, sorrow, decay, death, and
destruction. Run from her horrors, and
you run from her blessings. To deny death,
 to act as if your little self is the center of
things and must be protected from pain
and preserved as long as possible—this is
the real death. But embrace Kali as she is
—kiss her bloody tongue and feel all four
arms caress you at once—then you have
life, you have freedom."

-Reported by Tim Ward in Common Boundary,

March/April, 1997, p. 34
PICT0518.JPG

Chamunda –Kali’s Oldest Form

th
c. 10 Century C.E. Orissa State Museum.
 Photo by Author

A Simple
Meditation for Mother
Kali
This is a simple act of devotion is based
on the ancient practice of japa yoga. It’s
easy to practice, an excellent place for
beginners to start, and very powerful.
Sit in a quiet, comfortable place –
somewhere you’re not likely to be
disturbed for at least 20-25 minutes. If it
feels appropriate, darken the room,
maybe burn favorite incense, and/or light
a candle…
…Begin by sitting quietly for 1-2
minutes, breathing deeply with your eyes
closed, and take this time to clear your
mind. Let the thoughts and concerns of
the day slip away for the time being.
…Next, as you breathe, eyes still closed,
repeat the mantra on Ma’s holy name
silently to yourself… Kali Ma…Kali
Ma…Kali Ma…Kali Ma…
…Let the mantra flow through you with
your breath however it feels comfortable
at that moment. The key to this
meditation is simply to honor whatever
manifests in your realms of experience.
Don’t try to analyze and/or judge
anything –just let it flow. If thoughts
occur, let them… If the mantra changes
as you become more relaxed, that’s
OK…if images appear in your mind
and/or auditory impressions, just allow
them to happen…memories etc…just
honor them…
…Practice this meditation until you are
comfortable doing it for fifteen minutes,
twice a day… If interrupted, give
yourself a minute or two of deep
breathing with a clear mind before
resuming the mantra… The meditation
should also end by clearing your mind,
by stopping the mantra and 1-2 minutes
of deep breathing before opening your
eyes. Take a minute to come back to the
realm of everyday waking consciousness
and get up slowly before resuming your
daily routine. Take a moment to thank
Ma for what she has shared with you…
… As you practice this meditation on a
regular basis, become aware of how
your life, thought, and outlooks may
change. You may find yourself handling
certain situations a little bit differently,
or you may begin to see the issues in
your life from a slightly different
perspective. Like the impressions that
manifest during the act of meditation,
honor these changes, and accept them as
a gift from Ma. The purpose of this and
other rites to the divine mother is to
open yourself to her powers, and to
allow the influence to flow through your
being. In this act, you are allowing
yourself to increasingly become her
instrument upon this Earth!
When doing spiritual work, the first
objective is to heal yourself, but once
this becomes accomplished, that healing
should begin to be focused outward
toward the community around you. In the
end, you become the Mother’s vehicle
for change in this world –a beacon for
others. You begin to do this work, not for
personal gain or recognition, but
because you know it’s in your being to
do so! –You can’t help yourself from
doing it! –It’s your passion! (For me, it
was discovering my abilities as a
teacher, for example). In the end, you
discover your particular niche as Ma’s
instrument –her vehicle for change in
this world! It might be as simple as
guiding your family and raising your
children in the most positive fashion, to
taking a major leadership role. The goal
of this work is therefore learning what
one’s gifts are and finding the
appropriate mission through which to
manifest them!
-Jai Ma!
(Victory to the Mother!)
PICT0764.JPG
 An unusual representation of Ma Kali.
English c. 1930.
From the author’s collection.

A Simple Kali Puja

In the Tantric world-view, puja is a form
of active meditation in which the
presence of the divine is acknowledged
both within and without. In fact in this
rite, Ma Kali’s presence is honored first
within one’s self, then externally. The
purpose of this rite is to awaken our
awareness of the divine within ourselves
in order to function in a co-creative role
with this power in our everyday
existence, thus manifesting divine
harmony on the earthly plane. By
performing this puja and meditation, we
 ask Ma to make us her instrument on this
Earth so that our thoughts, words, and
deeds reflect Her will. Our goal is
therefore the ability to make choices
based on expanded awareness that result
in actions aimed toward a higher
purpose.
Materials Needed:
1. A water bowl or pot with a small
spoon for sprinkling.
2. Perfume oils; sandal wood for men
and musk for women, though other
favorite scents may be used.
3. Incense.
4. A candle or oil lamp.
5. Food or drink offerings of one’s
choice. Fruits should be washed
 before hand, nothing should be
tasted until after the puja.
6. A bell for opening and closing the
rite. Ringing the bell at the
beginning clears the ritual space.
Ringing it at the conclusion
releases one’s intentions out to the
universe.
7. Flowers
8. Some kind of altar surface. This
can be a small table or something
as simple as a cloth spread out on
the floor .
9. A meditation seat, chair or cushion
depending on one’s physical needs.
10. An image of Ma Kali; a statuette,
picture, etc.
11. Mala – Meditation rosary of 108
beads. Red glass or bone would be
most appropriate, as would a mala
of rudraksha seeds obtainable from
an import store.
WP_001598.jpg

A basic altar containing a bell, rudraksha seed mala, incense

holder, yantra, candle, water pot with spoon, and perfume
bottles (musk and sandlewood) in the center –Kali on Shiva.
Photo by author.

The Elements of Puja, Their

Symbolism, and Their
Sanskrit Names:
Achman: (Water ) Cleansing,
purification, the substance in which life
began. The water pot also represents
Mother Earth, thus it can also function s
a Kali image when no other is available.

Vibhutti (Sacred Ash) Transformation.

(Produced from burned incense)
Gandhanam: (Sandlewood
paste/oil/powder) Desires, both positive
and negative. Associated with the earth
element, perfumes also represent the
physical body.
Dhupam: (Incense) Pos. –Prana, Breath,
the Intellect. Neg.- Thoughts that cloud
Consciousness.
Deepam: (Flame) the light within = the
soul and consciousness (Atman). The
element of fire also represents our
actions.
Naivedyam: (Food) Associated with the
water element, it thus represents our
emotional selves.

Pushpam: (Flowers) The good in

us/what blossoms in our lives. The
spirit/ether element.
Yantra: A flat triangular object to serve
as a surface to leave offerings. This can
be something made of wood, metal,
stone, cloth, or some other non-synthetic
material. A traditional pattern for a
goddess (Shakti or Devi) yantra is a
downward pointing triangle with a small
dot in the center (Called the Bindu). The
downward triangle represents both the
Yoni of Creation and the tongue of Ma
Kali. With a bindu in the center, this
symbol represents creation vibrating
outwards from a central source. Again
this symbol can be made from a number
of materials, even a stone that is
naturally triangular in shape. The yantra
can also be etched, carved, drawn, or
painted. One could paint this symbol
(Red would be a very traditional color)
on some type of paper and place it in a
small frame. One could also emboss the
yantra onto a piece of thin copper, brass,
or silver sheet with something as simple
as a ballpoint pen. When
making/obtaining the yantra, follow your
heart and be creative!

As you can see, many of the puja

offerings represent aspects of ourselves.
Therefore in puja we offer ourselves to
the divine –our physical selves, our
mental selves, our spiritual selves,
emotional selves, our actions, potentials,
and accomplishments. At the same time
we ask the divine to transform our
illusions into clear consciousness, our
ignorance to knowledge, our egoism to
compassion, our negative desires to
positive ones so that we can manifest
ourselves to our full potential. In other
words we perform external worship to
recognize the divinity that exists within.
This simple puja can be performed by
anyone, and no special training or
experience is necessary. The major
components are given and recited in
English. This puja employs the use of
several simple Bij (seed) mantras which
exist as vibratory frequencies associated
with specific divine beings or concepts.
The toning of these mantras is designed
awaken these divine forces within one’s
self.
The Mantras:
AUM (Om) –A is toned in the back of
the mouth and is associated with
creation (Goddess Sariswati). U is
formed by the tongue in the center and is
connected with the powers that maintain
(Goddess Lakshmi). M –Forms with the
closing of the lips and should vibrate
Ajna Chakra (the seat of consciousness)
between the eyebrows. This final letter
is the power of termination/destruction
which begins the cycle anew (Goddess
Parvati).
Jai –Victory to. This mantra
acknowledges the power of a particular
deity.
Namah – Reverence to…
Hring – The Power of Creation
(Sariswati)
Shring – The Power of Maintenance
(Lakshmi)
Kring – The Power of Destruction
(Parvati/Kali)
In reality, Ma Kali embodies all of these
three forces in her imagery –She
personifies the cycles of nature and
evolution.
Puja Steps:
1. Sankalpa (intention) –A short self-
reflection meditation to establish an
intention for the meditation
(Learning, Healing, Goal Setting,
 Resolution of a Personal issue, etc.)
2. Cleansing/Sanctification
3. Invocations: These will include
acknowledgements to the Elephant-
headed god Ganesha –the remover of
obstacles. Traditionally he is called
upon at the start of any endeavor. Our
teachers (Guru). Lord Shiva –the
male principle, and Ma herself.
4. Calling upon the presence of Ma
Kali within ourselves (Self
Worship).
5. Meditation upon Ma Kali’s form
(Dhyanam).
6. Reciting her names and attributes
(Namavali)
7. Reciting Mantras –this generates
 energy that can be focused toward
our intention.
8. Pancha Puja (5 elemental offerings to
Ma).
9. Closing and benediction.

Timing:
This rite can be performed at any time
when one is in need. However two days
are traditionally significant –Tuesdays
(The day of Mars) and Saturdays (The
day of Saturn). These are two planetary
energies especially associated with
Kali. In the middle of the night is also
considered an auspicious time as well as
the nights of the new and full moons. The
puja might also be done for a prescribed
number of days while one is working on
a specific issue in their lives. 40 days is
a traditional sadhana duration. One
could also utilize the fortnight of the
waxing moon for constructive purposes
(ex. An art project or manifesting a goal)
and the waning moon period for
purposes of banishing (ex. Breaking a
bad habit).
Adaptations and
Modifications:
The sadhanas outlined in this book can
be adapted and changed to suit one’s
individual needs –they are not intended
to be sacred writ. As you become
comfortable with these practices please
feel free to add or omit elements to suit
your needs. You may want to utilize
different invocations, mantras, prayers
or offerings, if they help bring you closer
to Ma. Be creative and follow the
counsel of your heart and Ma’s
inspiration. The only important thing is
your intention. In the Bhagavad Gita,
Lord Krishna stated that he would accept
as simple an offering as a leaf , if it
were given in true reverence.
These meditations can also be adapted
for use by a couple or small group,
possibly with elements contributed or
performed by individual participants.
The Process:
When practicing the sadhanas in this
book, allow yourself to become
increasingly aware of their effects over
time. These meditations are designed to
work like a key unlocking potentials
within your being. As time
progresses, honor those times when you
find your outlooks changing, when you
handle situations different than you have
before, when flashes of insight come,
and when opportunities suddenly
manifest! Thinks of these as signposts
indicating that you are moving in a
positive direction in your personal
process and the journey of self-
discovery.

Kali Puja For

 Beginners
Cleansing and Sankalpa
(intention): Preparation of the
self for worship and union.
Select a time for the puja and meditation
–a time when you know that there will
be no distractions and disruptions.
If you have a regular yoga practice,
performing your sequence is an excellent
preparation for this meditation. If
possible, before hand, shower or bathe
and brush your teeth. Put on clean
clothing that is loose and comfortable.
Finally, prepare your meditation area
and altar. Place your altar items so that
you can easily reach them. If you are
using a Kali image, place this in the
center of the altar with the yantra at her
feet. If using no image, lay the yantra in
the center with the apex of the triangle
pointing down.
Throughout the preparation time, focus
on the intention for your working.
Sanctification
Sit in a comfortable position where your
back can be straight and your breath
uninhibited. Close your eyes and begin
long, slow deep breathing. Take this time
to disconnect yourself from the concerns
of past and future. Ground and center
yourself as you continue to focus on your
intention.
Finally, bring your hands to heart center,
palms together and open your practice
by chanting Aum with a full exhalation.
Ring the bell to clear the atmosphere.
Continue slowly singing Aum out loud.
Take the water pot spoon in your left
hand and sprinkle a small amount of
water in the palm of your right hand.
Clean your hands by rubbing them
together, then using your right hand,
anoint your forehead (Ajna Chakra) and
heart center (Anahata Chakra). Then take
the spoon with your right hand, fill it
with water. Sprinkle water from the
spoon across the altar in a clock-wise
circle.
 Invocations
Using your right hand, pick up one or
more flower petals using your thumb,
ring, and middle fingers and touch them
to your heart center. If you have no
flowers, rice grains may be substituted.
Invoke Lord Ganesha, the remover of
obstacles with the following mantra:
Jai Ganesha
Lay the flower petals/rice grains at the
top left corner of the yantra.
Invoke your teachers (gurus) by
repeating this process and the mantra:
Jai Guru
Make your offering to the top right
corner of the yantra.
Then, invoke Lord Shiva with the same
process saying:
Aum Namah Shivaya
Give this offering to the bottom point of
the yantra, as Shiva lies beneath the foot
of Ma Kali.
Finally, invite the presence of Ma Kali
by holding the offering to your heart and
saying three times;
Aum Kring Kalakaye Namaha
Make an offering of flower petals or rice
grains to the center of the yantra for each
of the three repetitions of the mantra.
Self Worship
For each step, sing/chant the following
mantra;
 Aum Kali

1. Anoint one’s self with oil on the

point between the eyebrows
(Ajna Chakra). Use Sandalwood
for men, and musk for women.

2. Light Incense and perform self

worship, knowing there is no
difference between one’s self and
the Divine Mother. Your heartbeat
is one with hers!
Circle clockwise the:
-Head
-Heart
-Navel
-Sexual Region
-Four Directions, beginning with
the East
Visualization
Close your eyes and breathe deeply
as you envision yourself as
primordial darkness, without form.
Then as the form of the Cosmic
Mother, the womb from which all
things are created. You and She are
that shining darkness from which all
colors are absorbed and emerge.
Then visualize yourself as Ma Kali;
naked, youthful, sensuous, tongue
extended, four- armed, garlanded
with heads, playful, and filled with
divine bliss. Identify yourself with
 her!
Dhyanam (Meditation)
Slowly open your eyes and recite the
following meditational verses;
I meditate on the form of the eternal
Kali, Dark as a Thunder cloud and
naked. Shiva lies corpse-like beneath
your feet, powerful and frightening in
appearance, you are awesome to
behold. You wear earrings of severed
heads, a skirt of severed arms, and a
garland of skulls around your neck.
You hold a sword in your upper left
hand, a severed head in your lower
left. Your upper right hand holds the
mudra of courage, while your lower
right offers boons. Your hair is long,
disheveled, and flowing in all
directions. Your mouth is open, your
teeth are sharp, and your tongue
protruding. You embody the powers of
birth, life, death and rebirth.
Jai Ma! Jai Ma! Jai Ma!
Mantra
Repeat the following mantra (Japa Yoga)
for a prescribed number of times;
Aum, Hring, Shring, Kring
The mantra can be repeated 7x, 9x, 12x,
27x, 36x, 54x, or 108x using a mala.
When repeating the mantra close your
eyes and repeat the mantra out loud, at a
whisper, or silently. With the repetitions,
feel an energy build and become
stronger as it surrounds you.
Then, when you finish chanting the
mantra, sit quietly, keeping your eyes
closed, and breathing deeply. Feel the
energy going to the desired purpose you
expressed as you prepared for the puja.
During this time also allow yourself to
be aware of any thoughts, feelings, or
flashes of insight. When you feel that the
energy has dissipated, slowly open your
eyes and repeat;
Jai Ma! Jai Ma! Jai Ma!
Namavali
(Recitation of Ma’s Names and
Attributes)
Recite the following in praise of the
Divine Mother;

Jai Kali Ma,

Kang Kalika,
Kalakarshini,
Karali,
Kalyani,
Kalavati,
Kamini
Kaliratri,
Kantukini
(Meaning: Victory to Mother Kali, Kalika, Destroyer
of time, Terrific one, Bestower of peace and
happiness, Possessor of the arts, Sensuality, Night of
Darkness, Joyous one)
 Pancha Puja
(Offerings of 5 Elements)

Chant the following mantra aloud while

making the offerings;

Aum Kali

1. Pick up the candle lamp with your

right hand and circle the altar with it
3 times in a clockwise direction.

2. Circle the incense in the same

manner.

3. With your right hand, sprinkle water

in a clockwise direction to cool the
atmosphere.
4. Offer food/drink offerings to the
yantra using your right hand.

5. Place some perfume oil on your right

middle finger and anoint the center of
the yantra and the forehead of any
Kali image you are using.

6. Offer flowers/rice grains with your

right hand

7. Bow to Ma Kali saying;

Jai Ma!

Closing Prayer
 (Spoken out Loud)

Mahan Kali,
Accept these my gifts,
But Know that they are but a token of
the true gift,
Which is myself.
Let your thoughts be my thoughts,
Let your words be my words,
And let your actions be mine.
Guide me on the path ahead,
Teach me your wisdom,
Open my eyes,
Clear the obstacles,
And help me to see that which is true.
Make me your instrument upon this
Earth O Devi,
Make me your vehicle for change,
 Maha Kali –Make me one with thee.

Jai Mata Di, Jai Mata Di, Jai Mata

Di.

(Bow)

Closing
Sound the bell
Close the puja by saying;

Aum tat sat Aum.

(So let it be)
PHOT0001.JPG

Himalayan Kali.
From the author’s collection.
 Sources and
Recommended
Reading
1. Tantra Magazine, Kali Issue.
Issue #9, 1994.

2. Beauty, Power, & Grace –The

Many Faces of the Goddess. By
Krishna Dharma.
Mandala Publishing, 2004.

3. Kali –Slayer of Illusion. By Sarah

 Caldwell.
Mandala Publishing, 2003.

4. Hindu Goddesses. By David R.

Kinsley.
University of California Press, 1986.

5. Tantric Yoga and the Wisdom

Goddesses. By Dr. David Frawley.
Lotus Press, 2003.

6. Mantra Yoga and Primal Sound. By

Dr. David Frawley.
Lotus Press, 2010.

7. Twenty-Four Aspects of Mother

Kali. By Babaji Bob Kindler.
 SRV Associations of Oregon, San
Francisco, New England, and
Hawaii, 1999.

8. Chandi Path. Swami Satyananda

Saraswati (trans.).
Devi Mandir Publications, 2001.
Bharavi II - Copy (2).jpg
 Kali in the form of Ma Bhairavi.
Indian National Museum, Delhi.
Photo by author.

About the Author

Yamajit (John C. Mayer MA) is a
professional educator living in Denver.
He holds degrees in Biology and
Archetypal Psychology, and has
presented classes in different aspects of
spirituality and public rituals for over
twenty five years. He was called to the
devotion of the Divine Mother in the
form of Ma Kali in 2001, and has
traveled throughout India and Nepal
visiting many of her holy places, both as
a pilgrim and volunteer teacher.
Yamajit founded Chamunda Mandir, a
small temple in Denver, Colorado
dedicated to Ma Kali in 2009, and holds
regular pujas, meditations, healings, and
classes
Readers with questions and those
interested in participating in temple
events are welcome to contact the author
at chamundamandir@hotmail.com.

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