Written by: Devi Spring, Dec. 11, 2006

Supplies:

• Kali murti
• Mala
• 1 paper dolly for each participant
• 1 writing instrument for each participant
• Cauldron or other vessel that can handle a small fire – if you have a Yule yajna as part of this ritual, so much the better
• Abhishek of milk, honey, rosewater, coconut milk, mango (or other) juice (or holy water fit for human consumption)
• 1 vessel to pour, and 1 vessel to catch the abhishek and distribute it
• Bhajan for Kali, either pre-taped with lyrics printed or one that all know and can simply sing

(Activities that directly preceed this include all opening events, the invocation and the Kali puja.)

FACILITATOR:       

Yule begins the season when Kali Ma dances, and the winter destroys everything that dares remain in its path. Trees and animals have withdrawn into themselves, and Kali rips away what is no longer needed or relevant so that all may be renewed when the Wheel turns anew.

            Winter is the season of hibernation and introspection – shut inside away from the killing cold we look back over all the work we have wrought over the past year, taking stock of our achievements and looking forward to improving upon those areas in which we may have fallen short.

            Even as the past dies around us in the freeze, the sun now grows slightly stronger each day – lending us hope and strength to endure the season of destruction and dissolution that Kali brings.

            Tonight, I will ask you to stand before the Mother and give over to her wintery sword some aspects of yourself that no longer serve your spiritual evolution, things that are holding you back in some way from achieving your goals, outdating coping mechanisms that may have at one time protected you from pain but now only partition you away from your dreams.

            Think carefully about your choices, for once offered up to Kali Ma she will act vast and devastatingly to fulfill your request. Make sure you are truly ready and fully prepared for the eradication of these elements, and for the transformation that will surely ensue.

Remember, though, that our beloved Kali, ever dark and terrible, instructs us to be without fear by compassionately displaying the Abhaya mudra -  this mudra symbolizes protection, peace, and the dispelling of fear. Always hold firmly in mind that Mother Kali will nourish and nurture your newly refined Self, and all destruction of which She is the harbinger comes from a source of pure love and divine grace.

Let us take up our malas and softly chant the bija mantra of transformation – KRIM – while we meditate on what outdated aspects of yourself you are willing to sacrifice to Kali tonight.

ALL:  OM KRIM, OM KRIM, OM KRIM …(108 times)

(If the fire has not already been lit, the FACILITATOR can take this time to quietly light the sacrificial fire in the cauldron or other heat-safe vessel.)

FACILITATOR:

            I hand to you now a paper dolly that represents the part of you that you wish Kali to destroy, giving rise to a primordial chaos out of which your new self can be forged and born anew – stonger, and tempered by Her fire.

            When you are ready write what you have been moved to sacrifice onto the dolly, then gather your final thoughts and bring it to the altar and cast it upon Her Fire of Transformation.

(As the participants approach the altar and make their sacrifice a bhajan should be played or sung slowly.  As each member finishes their sacrifice, the Facilitator prompts:)

            Jai Maa!

Each Member reponds: Jai Maa!

(Once members are finished, the volume and pace of the bhajan should be increased giving the atmosphere a lift and sense of joy and release.)

FACILITATOR:

(Taking container of abhishek in hand and placing lingam in forefront of altar if necessary. Pouring the abhishek, the following is recited:)

OM

ALL:  OM

FACILITATOR:

And the Goddess said:

            “I am the intrinsic nature of Consciousness. I am the form of bliss and blisslessness. I am the great elements of existence as they unite in forms and in their ununited individual aspects as well. I am this entire perceivable universe. From me both Nature and Consciousness have taken birth, this world of true existence and untrue appearance. I give birth to the Supreme Father of this All – my creative energy is in the waters of the inner ocean. I am the unborn and again I take birth. I am above and below and even beyond. For such a one who knows this – the wealth of the Goddess increases.”¹

(Taking up the vessel which caught the abhishek as it flowed off of the lingam, and begin passing it to those gathered with a joyful demeanor [Sanskrit recitation optional]:)

Yaistu bhaktya smrta nunam

Tesam vrddhih prajayate

Ye tvam smaranti deveshi raksase tanna samshayah

When She is remembered with devotion, all opposition ends and immediately prosperity begins. For those who remember Her, the Supreme Goddess protects them without a doubt! ²

Jai Maa! Blessed Be!

ALL: Jai Maa! Blessed Be!

(Continue on with whatever closing elements you wish.)

A Note of explanation:

This ritual contains 2 puja sections. The first happens prior to this scripts body, once Kali is invoked and then worshipped. This ritual work then follows. Due to the sacrificial nature of the ritual, I realized that many will feel somewhat emotionally raw after giving of themselves – which is never easy to do. The aftermath of and adjustment to such transformations is also often trying to various degrees. I felt it necessary to add this short additional lingam puja after the work.

 The abhishek contains milk, which is representative of the Goddess nourishing the devotee from Her breasts. It also contains rosewater, which is classically symbolic of the Goddess is Wicca, and also used in Hindu worship and cooking. The coconut milk represents the blood of the sacrifice, as in many places a coconut is sliced open on the sacrificial altar to symbolize one’s head, a true sacrifice of the ego. As abhishek is traditionally made from 5 ingredients (and this one must be of all edible elements – hence the somewhat obvious exclusion of Ganges water), so the final ingredient is open to personal interpretation. To remain as traditional as possible, one could MAKE holy water and add it to the mixture, or could simply use a juice that is tasty as a form of fruit offering. The facilitator should feel free to explain the ingredients to the particpants, and perhaps could even make an additional section of the puja from explaining each ingredient as it is added to the abhishek vessel.

The scriptural passage read was constructed from various verses in the Chandi Path (translated by Swami Satyananda Saraswati) and describes Her as ALL THINGS – form and formlessness. The lingam is a wonderful symbol of such. The lingam also makes a stunning visual when preparing some liquid prasad, as is the case here.

Basically the whole second puja section was included to hearten and enliven the participants after they have just given heavily of themselves.

Resources:

1)      Chandi Path, Swami Satyananda Saraswati, Devi Mandir Press. pgs 94-96

2)      Chandi Path, Swami Satyananda Saraswati, Devi Mandir Press. pgs 58-59