Aghori Blogs

The Origins of Kali
The 10 Mahavidyas ("Great Wisdoms" or "Great Knowledges") are the 10 main aspects of the
Divine Mother of the niverse! the "reatri# of all things$ They are as important to %ind& Tantra
as are the 10 'ephiroth of the (ewish Ka))alah! and are considered the secret of all the Tantras$
They incl&de the goddesses Kali! Tara! 'hodashi (Trip&ra '&ndari)! *h&vaneshwari! *hairavi!
"hinnamasta! Dh&mavati! *agala M&+hi! Matangi and Kamala$ ,very serio&s Tantri+a sho&ld
+now of and wor+ with at least one or more of these goddesses and receive their +nowledge$
-ltho&gh only initiated Tantri+as (those who have received Mantra Di+sha) can do most of the
Tantri+ mantra sadhanas for the Mahavidyas! anyone can do the .&/a (worship)! Gayatri mantras
and -arti of these great goddesses$ 0irst and foremost among these goddesses is Mother Kali (the
")lac+ one" or the "remover of Dar+ness")! who is also +nown as Maha Kali (The "Great Kali")
and who is the spo&se of Maha+al! 'hiva1s dar+ and destr&ctive form$ Maha Kali1s sadhana is
cond&cted to show devotion to her! to remove the fear of death! to awa+en and raise the
K&ndalini energy! to get over any fears and pho)ias one carries! to give yo& co&rage and victory
agaist all odds! to give yo& s&rvival strength! to defeat and destroy one1s enemies! as well as to
attain 2a+ 'iddhi (the power of speech 3 the power to )less or c&rse thro&gh speech)$
The following story )ased on the 4Devi Mahatmya4 is one that is often told to children in india
a)o&t the origins of the Goddess Kali and her *attle against the demon 5a+ta)i/a$
It happened once, that the world was threatened by the Asuras (demons). The demons rallied together
to overthrow the gods and gain control of the earth. The leader of this uprising was Raktabia, the
demon!general. Through the practice of austerities, Raktabia was granted a boon. This boon, granted
by "rahma, allowed Raktabia#s power to increase by a thousand every time a drop of his blood was
spilled. The demon soldiers, led by Raktabia, came forth and the gods trembled with outrage. The
demons ravaged the earth and its inhabitants. $ho would rid the world of this monster% In desperation
the gods turned to their shakti (female energy) counterparts. The great and beautiful goddess &urga
stepped forward. 'he had protected them before and was obliged to do it again.
Armed with the weapons of the gods, &urga rode into battle on a tiger, her champion mount. 'he
switched goddess forms many time during battle, slaying demon soldiers as (uickly as they advanced
until all that remained was the demon!general. The battle between Raktabia and the &evi ensued.
&urga charged again and again) Raktabia#s blood spilled everywhere. *rom each drop of blood a
thousand more demons like him sprang up. *ull armies arose from the puddles of Raktabia#s blood.
&emons advanced on the goddess by the thousands. They rode on elephants and horse drawn
chariots. They laughed and shouted at the goddess# dilemma.
+pon seeing this, &urga became enraged. 'he knitted her brows in absolute fury. *rom this
concentration came ,ali, her most destructive aspect, the &ark -oddess $ho Is the Remover of all
Ignorance and &arkness. The whole universe shook with the thundering roar of this powerful and
terrible goddess. Those demons who stood nearest to the mighty &evi were consumed within the
roaring rage of energy. ,ali emerged, naked e.cept for a covering of tiger skin. /er skin was of the
deepest black, and hung loosely on /er bones. This mad skeleton of a hag was armed with a skull
topped staff, a noose, and the sword of 0engeance. 'he appeared most frightening with her blood red
eyes, sunken deep into her skull, wild with raw power an.ious to be unleashed and a third eye flaming
brilliantly from her forehead. /er entangled black hair blew wildly about /er shoulders.
'he turned her furious ga1e upon the demon armies, half fell lifeless from the deadly grip of /er stare.
'he let out a loud and petrifying shriek and more fell dead to the ground at ,ali#s feet. $ith wild
cackling, she advanced on /er enemies. 'he reached out with her claw!like hands and shoveled some
of the remaining demons into her gaping mouth. The rest turned away in fear of this ferocious &evi.
The skies were filled with the sound of /er shrieking laughter. "ut ,ali didn#t stop at that. 'he
stretched out /er bright red tongue and swallowed all of the elephants and their riders as they tried to
run. The horse drawn chariots disappeared with another mouthful into the abyss of &ark -oddess.
$ith his armies fully destroyed, again the great &evi faced off with Raktabia. ,ali pierced the demon
in the side and (uickly caught the flowing blood with her tongue and drank it greedily. The life energy
of Rakatibia flowed out with his dripping blood like wine from a bottle. This time he was not given the
chance to raise more demons from his blood. /e was helpless in the face of this terrifying hag. ,ali
lifted him high in the air so she could more easily drain the blood from his body. *inally, drunken with
the blood of victory, ,ali, threw away the demon!general#s corpse. The world was saved. . . . .almost.
It was time for ,ali to begin her victory dance among the demon corpses. "y now 'he was drunk from
Raktabia#s blood and the effect it had on /er caused her to dance wildly. As 'he danced 'he threw /er
head back and again filled the skies with her shrill cackling. /er terrible laughter drew the attention of
the gods who then came to see the outcome of the battle. They watched as she weaved in and out
between the bodies of the demons. As she went she snatched up tokens of victory. *rom the demon
hands she created a belt and from their heads she fashioned a garland which she wore around her
neck. /er dancing grew more and more fren1ied as she slipped into a trance. /er feet pounded out
destruction with each step upon the earth.
'oon the demon corpses were reduced to mush, yet ,ali continued dancing. It seemed as though
nothing would stop /er, and again the world was on the verge of collapse. 'omething had to be done,
and soon. The gods begged 'hiva to intervene and calm ,ali before it was too late. 'hiva did not yet
believe that the world would be destroyed. As 2ord of the &ance, /e himself was enoying the fine
display of dancing. /e laughed and waved the other gods away. 32et ,ali enoy herself, 3he said, 3/er
ob was well done.3 That was right before he was unseated by the thunderous pounding of ,ali#s
dance. $hen he attempted to right himself, another foot step from the &evi sent him flying in the air.
/e then understood the full force of what was taking place. /e hurried down to the other gods. They
again beseeched him to do something.
'hiva called out to ,ali, but 'he could not hear him, such was the fever that raced through /er. 'he
continued pounding what was left of demon flesh into oblivion. 'he rattled her staff and shook her
great head. /er hair whipped wildly about causing great winds to carry off a few of the gods that were
near by. 'he turned about, and lifted her arms to the sky, laughing cra1ily all the while. 4othing could
stop this display of raw energy. 'hiva called out again, but again /is words went unheard. *inally in an
act of complete desperation, 'hiva threw /imself down beneath /er feet. ,ali continued her fren1ied
dancing, pounding the life out of her husband. It was a few moments more before 'he reali1ed that it
was indeed /er husband, 'hiva, who lay flattened at /er feet. 'hocked at this sight, ,ali stuck out her
tongue in astonishment, and put an end to her wild rampage. /ence the common image of ,ali shows
her in her m5l6e mood, standing with one foot on 'hiva#s chest, with her enormous tongue stuck out.
The reali1ation that she almost killed her husband brought /er out of /er trance, and 'he was once
more the calm &evi. The world was saved from total destruction. 'hiva#s (uick and selfless thinking
had balanced the &evi#s dance of destruction. $ith the world now safe, the gods returned to their
regular routines.
Kali 6antra

Tantrik Dakshine Kali Mantra: Kring Kring Kring Hring Hring Hung Hung Dakshine Kalike
Kring Kring Kring Hring Hring Hung Hung Swaha
Kali Gayatri: Om Kalikayai vidmahe shmashana-vasinyai dhi-mahi tanno ghore prachodayat
Maha Kali 6antra
'habar 7antra for 7aha ,ali8
9m niranan nirakar avgat purush tat saar, tat saar madhye yot, yot madhye paramayot, paramayot
madhye utpann bhai, mata shambhu shivani kali, 9 kali, kali mahakali, krishan varni, shav vahini,
rudra ki poshni, haath khappar khadang dhari, gale mundmaal, hans mukhi. :ivha wala dant kali.
7adya maans kari, shamshan ki rani. 7aans khave rakt!pi!pive. "hasmanti maai, ahan par paai tahan
lagaai. 'at ki naati dharam ki beti, indra ki 'ali, kaal ki kali, og ki ogin, nagon ki nagin, mann mane
to sang ramai nahi to shamshan phire akeli. ;har veer asht bhairi, ghor kali, aghor kali, aar baar
amar kali, bhakh oon nirbhay kali balaa bhakh, dusht ko bhakh, kaal bhakh papi pakhandi ka bhakh,
ati sati ko rakh, 9m kali tum bala na vraddha, dev na danav, nar ya nari, devii tum to ho prabrahma
kali. ,reem ,reem ,reem hoom hoom hreem hreem dakshine hoom hoom hreem hreem kreem kreem
kreem swaha.
'imple 7antra for ,ali8 Om Kring Kalikayai Namaha
Other Mantras for Kali: Om Kring Kaalyai Namaha
7m %ring 'hring Kring .arameswari Kali+e 'vaha
7aha ,ali 7ahavidya 'adhana8 http8<<www.siddhashram.org<s=>>?==@@a.shtml
.osted )y -ghor .ir at 890: .M
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<a)els9 aghora! +ali! Mahavidya! tantra
Sunday, July 10, 2011
Aarti to Ma Kali
-n -arti is a devotional song of praise s&ng to a deity along with the circ&lating of an aarti plate
(or flame lamp) aro&nd a m&rti or image of a deity$ =t is sym)olic of giving light! love! and
gratit&de to the deity and receiving light and )lessings in ret&rn (at the end of the aarti the
devotee c&ps her hands aro&nd the flame and p&ts the hands to the forehead! th&s sym)oli>ing
that the )lessings have now )een received)$
The aarti plate often contains flowers! a ghee lamp! incense! &ncoo+ed rice or other offerings$ =t
is also considered a p&/a (worship ceremony)$ 7ne of my favorite aarti songs is to the Goddess
Kali! one of the Das Mahavidyas (10 aspects of the Great Goddess of Wisdom)$ =t can )e
performed at s&nrise and?or s&nset )y anyone safely as a rit&al of devotion to Kali$
%ere are the transliterated words of the Kali -arti$ 'ome phrases are repeated twice9
1$ -m)e T& %ai (agadam)e Kali (ai D&rga Khappar Wali
((ai D&rga Khappar Wali)
Tere %i G&n Gayen *harti!7 Maiya %&m 'a) tare Teri -arti
(tare Teri -arti! MahaKali teri -arti)
@5epeat .hrase 1 twiceA
B$ Tere *ha+t (ano .ar Mata *heer .adi %ai *hari
(*heer .adi %ai *hari)
Danav Dal .ar Toot .ado Maa Kar+e 'inh 'avari
(Kar+e 'inh 'avari)
@5epeat .hrase B twiceA
C$ 'o& 'o& 'inho 'e %ai *alshali %ai Das *h&/aon Wali
(%ai Das *h&/aon Wali)
D&+hion Ke D&+hde Diwarti!7 Maiya %&m 'a) tare Teri -arti
@5epeat .hrase C twiceA
E$ Maan *Fte Ka %ai =s (&g Main *ada %i Dirmal Data
(*ada %i Dirmal Data)
.oot Kapoot '&ne %ain .ar Da Mata '&ni K&mata
(Mata '&ni K&mata)
@5epeat .hrase E twiceA
:$ '&) .e Kar&na Darsane Wali -mrit *arsane Wali
(-mrit *arsane Wali)
D&+hion Ke D&+hde Diwarti!7 Maiya %&m 'a) tare Teri -arti
@5epeat .hrase : twiceA
G$ Dah Mangte Dhan -&r Da&lat Da "handi Da 'ona
(Da "handi Da 'ona)
%&m To Mange Tere Man Main ,+ "hhota 'a Kona
(,+ "hhota 'a Kona)
@5epeat .hrase G twiceA
H$ '&) Ki *igdi *anane Wali <aa/ *achane Wali
(<aa/ *achane Wali )
'athiyon Ke 'at Ko 'anvarti!7 Maiya %&m 'a) tare Teri -arti
@5epeat .hrase H twiceA
I$ -m)e T& %ai (agadam)e Kali (ai D&rga Khappar Wali
((ai D&rga Khappar Wali)
Tere %i G&n Gayen *harti!7 Maiya %&m 'a) tare Teri -arti
@5epeat .hrase I twiceA
(MahaKali Khappar wali)
An !"erien#e $ith Tri"ura Sundari %Shodashi&

<alita Trip&ra '&ndari ('hodashi) is the goddess )ehind the 'ri 2idya Tradition! one of the most
powerf&l! comple# and complete systems of Tantra$ = was initiated into 'ri 2idya in =ndia when =
was 1H years old and have )een an avid fan and promoter of this system$ The initiation (dee+sha)
itself was a long proced&re c&lminating with the G&r& placing his foot over my head and
transfering his sha+ti (power?awa+ening energy) and lineage )lessings to me as he repeated the
Khadgamala 'totram$ = was instr&cted into its deepest mysteries and was informed that 'ri 2idya
ena)les one to attain li)eration from s&ffering in one lifetime$ =t is said that one who receives 'ri
2idya initiation is either an incarnation of 'an+ara himself or is in his last lifetime )efore
attaining f&ll enlightenment$ The practice of 'ri 2idya involves the e#ternal and internal worship
of the Divine Mother of the niverse and deities in her cosmology thro&gh her secret mantra and
special yantra called the "'ri "ha+ra" or "'ri 6antra" &ntil one attains &nion with and gives )irth
to her energies within one1s conscio&sness$
'ri 6antra
.ractice of 'ri 2idya )&ilds one1s light )ody! activates and harmoni>es one1s cha+ras! and
merges one with the '&preme "reatri#! there)y transforming one into a li)erated celestial )eing$
Within the 'ri 2idya system of practice there are many p&/as (worship rit&als) that can ta+e ho&rs
to complete$ =t is said that <alita Trip&ras&ndari loves rit&al! and she doesn1t lac+ them in her
system$ These p&/as involve the worship of many deities and celestial )eings and meditation on
each of the enclos&res (avaranas) or levels of the 'ri 6antra itself! li+e peeling thro&gh different
layers of an onion$ While there are many )enefits in cond&cting these comple# p&/as! the sages
of the 'ri 2idya system came &p with one condensced practice that ta+es less than half an ho&r to
complete! )&t which goes thro&gh all the levels of the 'ri 6antra cosmology and gives the f&ll
)enefit of 'ri 2idya practice$ =t is called the "'ri Devi Khadgamala 'totram" and involves the
recitation of the names of each of the devis of the 'ri "ha+ra while concentrating on each avarana
(enclos&re)$
Transliteration:
O' Ai' (ri' Sri' Ai' Kli' Souh
O' )a'ah Tri"ura Sundari, (ridayade*i, Sirode*i, Sikhade*i, Ka*a#a De*i,
)etra De*i, Astra De*i, Ka'es*ari, +haga'alini, )ityaklinne, +herunde,
,ahni*asini, Maha*a-res*ari, Si*aduti, T*arite, Kulasundari, )itya, )ila"atake,
,i-aye, Sar*a'angale, J*ala'alini, .itre, Mahanitye, /ara'es*ara,
/ara'es*ari, Mitresa'ayi, Sasthisa'ayi, 0ddisa'ayi, .aryanatha'ayi,
1o"a'udra'ayi, Agastya'ayi, Kalata"ana'ayi, Dhar'a#arya'ayi,
Muktakesis*ara'ayi, Di"akalanatha'ayi, ,isnude*a'ayi, /ra2hakara
de*a'ayi, Te-ode*a'ayi, Mano-ade*a'ayi, Kalyanade*a'ayi, ,asude*a'ayi,
3atnade*a'ayi, Sri 3a'ananda'ayi
Ani'a Siddhe, 1aghi'a Siddhe, Gari'a Siddhe, Mahi'a Siddhe, 4sit*a Siddhe,
,asit*a Siddhe, /raka'ya Siddhe, +hukti Siddhe, 4##ha Siddhe, /ra"ti Siddhe,
Sar*aka'a Siddhe, +rah'i, Mahes*ari, Kou'ari, ,aisna*i, ,arahi, Mahendri,
.a'unde, Mahalaks'i, Sar*a Sa'kso2hini, Sar*a ,idra*ini, Sar*a karsini,
Sar*a ,asa'kari, Sar*on'adini, Sar*a Mahankuse, Sar*a Khe#ari, Sar*a +i-e,
Sar*a 5one, Sar*a Trikhande, Trilokya 'ohana #akra s$a'ini, /rakata yogini,
Ka'akarsini, +uddhyakarsini, Aha'karakarsini, Sa2dhakarsini, S"arsakarsini,
3u"akarsini, 3asakarsini, Gandhakarsini, .ittakarsini, Dharyakarsini,
S'rityikarsini, )a'akarsini, +i-akarsini, At'akarsini, A'rtakarsini,
Sarirakarsini, Sar*asa "ari"uraka #akra s*a'ini Gu"ta yogini
Ananga Kusu'e, Ananga Mekhale, Ananga Madane, Ananga Madananture,
Ananga 3edhe, Ananga ,egini, Ananga Kusu'e, Ananga Malini, Sar*a
sanksoghana sadhaka #akra s$a'ini Gu"ta tara yogini
Sar*a Sa'kso2hini, Sar*a ,idra*ini, Sar*a Karsini, Sar*a (ladini, Sar*a
Sa''ohini, Sar*a Sta'2ini, Sar*a Jru'2hini, Sar*a ,asa'kari, Sar*a 3an-ani,
Sar*on'adini, Sar*arthasadhini, Sar*a Sa'"atti"urani, Sar*a Mantra Mayi,
Sar*a D*and*a Ksaya'kari, Sar*a Sou2hagya Dayaka .akra S$a'ini
Sa'"radaya yogini
Sar*a Siddhi"rade, Sar*a Sa'"at"rade, Sar*a /riya'kari, Sar*a
Mangalakarini, Sar*a Ka'a"rade, Sar*a Duhkha ,i'o#ani, Sar*a Mrityu
/rasa'ani, Sar*a ,igna )i*arani, Sar*anga Sundari, Sar*a Sou2hagya Dayini
Sar*artha Sadhaka .akra S$a'ini Kulottirna yogini
Sar*a Jne, Sar*a Sakte, Sar*ais*arya "radayini, Sar*a Jnana'ayi, Sar*a
,yadhi*inasini, Sar*adharas*aru"e, Sar*a /a"a (are, Sar*a Ananda Mayi,
Sar*a 3aksa S*aru"ini, Sar*e"sita /hala /rade, Sar*a 3aksakara .akra
S*a'ini, )igar2ha yogini
,asini, Ka'es*ari, Modini, ,i'ale, Arune, Jayini, Sar*es*ari, Kaulini,
Sar*arogahara .akra S$a'ini 3ahasya yogini +anini, .ha"ini, /asini,
Ankusini, Maha Ka'es*ari, Maha ,a-res*ari, Maha +haga'alini, Sar*a
Siddhi"rada .akra S$a'ini Ati 3ahasya yogini, Sri Sri Maha +hattarike
Sar*ananda Maya .akra S$a'ini /ara"ara 3ahasya 5ogini
Tri"ure, Tri"uresi, Tri"ura Siddhe, Tri"ura'2e, Maha Tri"urasundari, Maha
Mahes*ari, Maha Maha 3a-ni, Maha Maha Sakte, Maha Maha Gu"te, Maha
Maha Jna"te, Maha Mahannande, Maha Maha Skandhe, Maha Mahasaye,
Maha Maha Sri .akra )agara Sa'ra-ni,
)a'aste, )a'aste, )a'aste, )a'aha6
=n my years of practice in different spirit&al and magical systems of the world =
have )een priviledged to learn many =nvocations of great power s&ch as the
*erhatiyyah! (al/al&ttiyah! and h&ndreds of %i>)s! ->eemah! Wird and -dh+ar of the
5&haniya Tradition! the =nvocation of the %eadless 7ne from the Gree+ Magical
.apyri! the Drawing Down of the Moon 5it&al from the Wiccan Tradition! the
,nochian "alls! the 'ong of the 'erpent! the 7rphic and %omeric %ymns! the <itanies
of 'aints and -ngels from the "atholic Tradition! the .rayer of Mary who dissolves
"hains from "optic Magic! the =nvocation of the (ade ,mperor and other powerf&l
=nvocations from Taoism! many mantras! stotrams and +avach prayers from Tantra! a
n&m)er of powerf&l mam)os (songs?chants) from .alo Monte! etc$! )&t = have fo&nd
nothing in comparison to the powers that can )e fo&nd in this Khadgamala stotram$ =f
= had to give &p all of my other spirit&al practices = wo&ld do so and /&st practice this
one =nvocatory %ymn$ *y it = have accomplished many things that some wo&ld call
mirac&lo&s$ There are infinite powers hidden in this =nvocation$ .erhaps it is the
grace of my teachers who have ena)led me to &nfold some of its gifts! )&t = have
derived great )enefit from it$ *y its power = have charged spells! am&lets! charms! and
talismans$ *y its Mercy = have seen many healed of inc&ra)le diseases$ *y its
Wisdom = have had access to the li)raries of infinite +nowledge of the &niverse$ *y its
)lessings = have )een privy to the secrets of celestial and terrestrial )eings$ *y its
potency = have e#perienced intimate association with the "7ne"$ 'iddhis! 5iddhis! and
Diddhis have )een its gifts$ =t is to me the eJ&ivalent of the .hilosopher1s 'tone$
The most ama>ing thing = have fo&nd from its practice is its a)ility to )ring one1s
wishes into manifestation J&ic+ly$ Who needs rit&al magic or the ceremonial
evocation of spirits when one can thin+ of a wish! hold to it firmly while chanting this
stotram! and have it manifested afew min&tes or ho&rs laterK -h! )&t the secrets to this
=nvocation = will pro)a)ly carry with me to the grave$ = have! however! given yo&
eno&gh cl&es to investigate f&rther$
My most memora)le e#perience with it was when = traveled with a female friend to
the <1-&)erge d& <ac "asino in <o&isiana$ 'he loved gam)ling and as+ed me for a
)lessing to help her win$ = made her a gam)ling mo/o )ag which = charged with the
Khadgamala stotram and with prayers to Trip&ra '&ndari$ That wee+end she ended &p
winning L1G!000 on the machines$ Dot only that! )&t as soon as we arrived at the
"asino the managers p&t &s in a .residential 2=. room as a co&rtesy$ =t seemed that
lady l&c+ was on o&r side$ There was a door pri>e at the casino that = ended &p
winning as well! which was a f&n3filled carri)ean cr&ise trip for two$ = attri)&te all o&r
good fort&ne to this stotram which = silently chanted d&ring that wee+end at different
times d&ring the day$
.osted )y -ghor .ir at 119:B -M
<in+s to this post
<a)els9 aghori! +hadgamala stotram! Trip&ra '&ndari
Monday, July 27, 2011
An !"erien#e $ith Tara Maha*idya

The goddess Tara has a special place in my heart$ 'he is one of my patron deities and has always
)een there for me when = needed her$ 'he is "Ma" (Mother) to me$ 'he has many aspects )&t the
one = have )een closest to is gra Tara (the "wrathf&l" Tara)$ = have also had a good relationship
with one of her *&ddhist aspects +nown as "Green Tara"$ =nfact the *&ddhist main mantra of
Green Tara ("7m Tare T&ttare T&re 'waha") can also )e fo&nd in the %ind& te#t
Tantrarajatantra$ Thro&gho&t the years = have had many e#periences with Tara! and = have )een
)lessed with her presence in my life$ 'he has helped me overcome many o)stacles and healed
me on many levels$ 'he is tr&ly "Tarini" the savior$
7ne of the e#periences that has always remained in my heart is an event that too+ place I years
ago$ -t that time = had traveled to a %ind& ashram in "restone! "olorado to cele)rate Davratri!
which is a 8 day festival honoring the Divine Mother$ Most of my spare time (other than
engaging in ashram activities and hi+ing) were spent chanting Tara1s mantra "7m Tare T&ttare
T&re 'waha"$ = e#perienced m&ch emotional healing from it$ Things that were )&ried in my
s&)conscio&s were )ro&ght to the s&rface and cleared$ There were many tears shed$ D&ring my
stay in "restone and on the last morning = completed 1B:!000 repetitions of her mantra$ -s = got
o&t of my +&ti (h&t) = was greeted )y a )ea&tif&l rain)ow glowing )rightly in the s+y$ = too+ it as
a good omen that my sadhana (spirit&al practice) was s&ccessf&l$ = was feeling really happy and
the world seemed li+e a )ea&tif&l place$
That morning we had to drive )ac+ to Denver! "7 to catch o&r flight )ac+ to %o&ston$ = was with
a gro&p of : friends! and we got in an '2 and started driving )ac+ thro&gh the 'angre de "risto
mo&ntains$ 7n o&r way )ac+ the car started stalling and soon stopped$ 7&r driver chec+ed &nder
the hood and said that something was wrong with the car )attery$ %e co&ldn1t start the car! and
there were no other cars aro&nd &s$ = told him to let me ta+e a loo+ at it$ ,veryone else had lost
hope$ We wo&ld either need a /&mp start or a new )attery altogether and the ashram was 1 ho&r
away$ = reached o&t and to&ched the )attery with )oth hands! tho&ght of Ma Tara and prayed
silently9 "Ma please thin+ of me$ 7m Tare T&ttare T&re 'waha"$ = then chanted her mantra afew
times and )lew my )reath on the )attery$ = had a strong feeling that all wo&ld )e 7K! and = as+ed
the driver to attempt to start the car again$ -s he t&rned the +ey! the car roared to life as if
nothing was wrong$ We all got in with a "(ai Ma Tara" (%ail to Mother Tara)! and drove to the
airport$
-s we arrived at the airport we reali>ed that we were C0 min&tes late for o&r flight$ ,veryone in
o&r gro&p was fearf&l a)o&t the sit&ation not +nowing whether we wo&ld )e a)le to get another
flight$ = was the only one who was calm$ = +new that Tara was protecting &s$ We went to the
co&nter and inJ&ired a)o&t o&r flight$ The airport cler+ told &s that o&r flight was delayed for C0
min&tes and had /&st p&lled in the terminal at the other end of the airport$ We were very e#cited!
)&t also dreaded having to carry o&r )ags in s&ch a r&sh to the other side of the airport$ -s we
started wal+ing J&ic+ly with o&r l&ggage = silently chanted "7m Tare T&ttare T&re 'waha"$ The
ne#t thing that happened was really welcomed )y all of &s$ 7ne of the airport passenger carts
drove )y &s and a g&y yelled "Does yo&r gro&p need a rideK" We said "6eah! Than+s;" and
hopped in the cart! and he drove &s right to the terminal we were s&pposed to )e departing from$
We got into o&r plane on time and had a wonderf&l trip )ac+$ .raise )e to Tara;
-nother great e#perience = had with Tara was when she saved me from the psychic attac+ of a
vicio&s psychic vampire (or "vampyre")$ = had )een invited to the 7T7 lodge in -&stin to see a
Gnostic Mass )eing enacted$ 7ne of the people at the mass happened to )e a visiting mem)er of
another <eft3hand path magical 7rder$ 'he acted very interested in me and monopoli>ed m&ch of
my time there$ 'he was nice eno&gh )&t not really my type$ What = did notice was that when =
had finished tal+ing to her = felt physically e#ha&sted$ = didn1t p&t too m&ch attention to it! and
drove )ac+ to %o&ston$ The psychic attac+s started soon after$ = wo&ld wa+e &p in the middle of
the night aro&nd C -M with strong erotic dreams of this woman$ The dreams felt very vivid and
there was almost a tactile sensation to it$ =n the dreams = was having se#&al relations with the
woman who wo&ld ride me li+e a )east in heat$ = was e#ha&sted after the se# and felt drained
energetically$ = also wo&ld feel wea+er and sic+ thro&gho&t the ne#t day$ -fter C or E days of this
happening = +new something was wrong$ = had a tr&sted friend do a divination for me which
pointed o&t what was happening$ This woman was astrally visiting me and stim&lating fantasies
in order to drain me of psychic energy$ = didn1t +now if = sho&ld feel flattered or angry$ = decided
to strengthen my psychic shielding and the wards aro&nd my home$ = also did a .&/a for gra
Tara and e#plained to her what was happening and as+ed her to p&t a stop to this woman1s
noct&rnal activities$ Tara showed me what to do$ = wrote the woman1s name 8 times on a piece of
parchment paper$ = then wrote Tara1s seed3sylla)le "'T5=M" on top of her name with Dragon1s
*lood =n+$
"'T5=M"
= placed the name paper in a small iron ca&ldron and p&t mashed garlic on top of it$ Then = too+ a
pair of scissors and recited the mantra for gra Tara "7M %5=M 'T5=M %M .%-T;" 10I
times and )lew on them$ = opened the scissor hands and prayed to M- T-5- to c&t any and all
vampyric cords )etween the woman and me$ = then placed the scissors half3open on top of the
small iron ca&ldron! and placed the entire pac+age &nder my )ed$ = went to sleep while chanting
gra Tara1s mantra and vis&ali>ing her sitting on top of my head$ -t a)o&t C -M in the morning =
felt someone trying to access my energy field and saw the face of the woman = had met at the
Gnostic Mass$ =t loo+ed li+e she had tendrils coming from two of her cha+ras trying to hoo+ on
to me$ = chanted gra Tara1s mantra mentally! and = felt Ma Tara come )etween me and the
yo&ng woman$ Ma Tara was holding a large pair of scissors that loo+ed li+e shears! and she
p&shed the woman aside! and started chopping away all her tendrils$ Then = heard her say! "<ets
see how yo& feel when someone does this to yo&"! and to&ched her with one hand and drained
her of most of her lifeforce$ Tara then to&ched me with her other hand and filled me with vital
energy$ The woman loo+ed wea+! li+e a )aloon that had )een deflated$ Then Tara yelled
"*egone;" and the woman was p&shed )y a strange force and = was no longer aware of her
presence$ = saw Tara Devi smiling and she vanished also$ When = wo+e &p = felt refreshed and
f&ll of energy$
= don1t +now what happened to the woman and = made no inJ&iries a)o&t it )&t = never had any
more psychic attac+s from her$ -ll Than+s to Ma Tara! the great protector and g&ide;
.osted )y -ghor .ir at 89:0 .M
<in+s to this post
<a)els9 aghori! e#perience! Tara
Saturday, July 28, 2011
An e!"erien#e $ith Kali Maha*idya
The Mahavidya Kali is a very powerful and loving mother. She represents
destruction and transformation and is the remover of the darkness of ignorance. Being
the feminine counterpart to Lord Shiva in his destructive and fierce aspects, She is
ferocious when she needs to be, and aggressively removes the obstacles, attachments
and fears that we have. She will smack you on the back of your head like a good
!talian mother" if she feels that it will help you to #wake up#.
Many years back when ! was serving in the $.S. %avy, ! e&perienced Kali's
energies first(hand. )t that time ! had a supervisor on my ship who was
e&tremely abusive of his power. *e would berrate others under him and treat
them like shit. +hen he was assigned to me, he decided to shower me with his
unkind and unwholesome behavior daily. %othing ! did was good enough. ! was
insulted by him daily and none of the other supervisors above him seemed to care
or were willing to address my greviances. ! dreaded even going to work, but that
was not an option being in the military. )t that time ! was also engaged in
intensive Kali Sadhana spiritual practice". ! was daily doing pu,a worship ceremony"
to a consecrated murti image-statue" of Kali, followed by ./0 repetitions of her Shabar
mantra. Shabar Mantras are different than regular mantras in that they are more like
spells with bi,a mantras in them, and were taught by 1orakhnath and Matsyendranath,
who are elders of the %ath and )ghori Tantrik Traditions. They are in a country(side
dialect, but are e&tremely potent and produce results in a short time.
)nyhow, ! remember getting back from work from a particularly e&hausting day in
which ! had been berated all day long by my then supervisor whom ! will call by
the initials #%2+#. %ow #%2+# was an )frican )merican who had a chip on his
shoulder. ! say this without any racism in my heart... ! have many good
)frican )merican friends and have a great deal of respect for )frican )merican
culture and )frican Traditional 3eligion. But %2+ was a man who received a
position of power in the military and used this position to take out his
frustrations on others who were subordinate to him. )nd ! happened to be his
victim at the time. ! remember going home, and sitting by my altar very upset,
and attempting to do my sadhana to Kali. Trying to choke back the tears !
finally called out to Kali and said to her #!f you my Mother will not protect
me, then who will4 Ma, ! appeal to thy 2ustice.# !mmediately ! felt Kali's
presence more real then life itself. She was angry and her eyes glowed red. !
distinctly heard her say #*ow dare he abuse my child4 *e will learn a bitter
lesson...# ! had cold shivers running down through my back, and ! knew without
a shadow of a doubt that Kali Ma would take care of this situation.
The ne&t day ! arrived at work on the ship and %2+ was nowhere to be seen. *e
didn't report in to work during muster and our 5hief said that he would call him
to find out what happened. So our 5hief picks up the office phone and calls
%2+. %2+ answers the phone and our 5hief tells us that he %2+"is drunk and not
acting normal. *e said to 5hief that he had no more reason to live and that he
was going to blow his head off with the gun he was holding, as his wife left him
that night with his child and left him a note that he will never see them again.
5hief told him to calm down, that everything will be ok, that he will come to
him and talk to him and help him sort things out. %2+ lived about ./ minutes
from where our ship was home(ported, and 5hief told us that he was going to
%2+'s home to help calm him down.
The rest of us got back to work in the office in the ship. )few minutes later
%2+ stomps in the office like a madman waving a knife. *e was clearly drunk and
e&tremely distraught. *e tore off his %avy shirt and was calling for the 5hief.
#+here is 5hief4 *e is the only one who cares. ! want to kill myself. ! hate
my life. ! wanna die6 +here is 5hief4# Some of the %57s in my office tried to
calm down %2+, but he would have none of it. *e was going to cut his wrist
infront of us, when the %57s tried to tackle him in the office. %2+ was a
pretty big black man, and very strong, and he was throwing everyone back against
the wall. 5omputers and printers were being thrown all over, and he was acting
completely bananas. *e was screaming #! ,ust want to 8!96 +hy won't you let me
8!96 By 1od, if you try to ST7: me ! will take you 7$T as well6# )s ! watched
this fiasco, ! clairvoyantly saw that the 1oddess Kali had completely possessed
%2+. ! could see her clearly dancing over his head and back, with tongue
protruded and a necklace of skulls, dancing the dance of destruction. !t scared
the hell out of me6 )nd ! wasn't going to get in her way, thats for sure. !f
that nut(,ob wants to kill himself, then by all means go ahead; ! wasn't going
to stop him6
)nyhow, someone called the 5aptain and the Master(of()rms, who came down with
the Ship's Security to our office. They tackled down %2+, wrestled the knife
from him, and tied him down to a chair. They literally strapped him to a chair
until the %avy's paramedics arrived. *e was then taken in a straight(,acket to
the %avy's Mental *ospital. )fter several weeks there, he was discharged from the
military.
! must say that ! was really shaken up after this event. ! have a very
#healthy# respect for the 1oddess Kali, and have been very careful about what !
ask of her. !t was <uite a learning e&perience, thats for sure6
Ka'ala 9 The :1otus:
The last Mahavidya we will be focusing upon is the goddess Kamala, whose name means
#lotus# and who is also known as Kamalatmika. She is the Tantrik version of the goddess
La&mi, the goddess of wealth, beauty, prosperity and delight. She brings material and
spiritual happiness to her devotees and is seen as a beautiful goddess of golden
comple&ion sitting on a lotus. 9lephants are around her showering her with divine
nectar. She is called either the spouse of =ishnu or that of Sadashiv. The lotus flower is
a symbol of purity and her worship leads to purity of mind and heart and to real
devotion.
The story of her origin is as follows>
?7ne day !ndra, the ruler of the heavens, saw 3ambha and was lost watching her
beauty. )t that time, the fierce 3ishi 8urvasa appeared and gave a garland to
!ndra. But !ndra, still mesmeri@ed by 3ambha, did not reali@e what he was doing
and gave the garland to his elephant )iravat. 8urvasa was angry with the
disrespect shown to him and immediately cursed !ndra thus, #Aou are the king of
the 1ods, but yet you are playing with women. Aou will lose Lakshmi. She will
leave your kingdom.# 1oddess Lakshmi, true to the curse, left the heavenly
regions.
)ll the 1ods were saddened, and led by !ndra went to =ishnu to get his counsel.
=ishnu suggested that she would appear if they churned the ocean of milk. Both
the 8evas and asuras got together at the ocean of milk Ksheera samudra", they
used Mount Mandara as the central a&le, =ishnu took the form of a giant tortoise
to support the churning base, and the serpent )nant %ag was used to move the
mountain. The asuras and the devas each took the opposite ends of the snake and
churned the ocean. 7ut of the churning came a lot of beautiful people and
ob,ects B $cchaishrava the divine horse", 8hanvantri the 1od of Medicine", the
Sudharshana 5hakra, the :ari,ata flower and then came Lakshmi.
+hen they saw Lakshmi, the 1ods offered her an asan with the greatest of
respect. They did an abishek to her, offered her a lotus garland and entreated
her to stay with them, to which she agreed. This form of Lakshmi is known as Kamala.C
?Source> http>--www.indiadivine.org-audarya-shakti(sadhana-DD/./(day(E(final(
three(mahavidyas.html C
Kamala Aantra
)lthough La&mi and Kamala are the same deity, Kamala is La&mi as a full and complete
deity on her own terms. !n La&mi's myths she is seen as inseparable from her husband
=ishnu and at times even subservient to him. Kamala is ,ust the opposite. She can stand
on her own without reference to her spouse, and when he is mentioned it is made clear
that she is the Supreme power in that relationship.
So what else makes Kamala different from La&mi4 Kamala is the more active form of
La&mi. +hile La&mi may passively shower one with wealth and blessings, Kamala will
actively ensure it. She will move heaven and earth to make sure her devotee gets what
they want. 1old, treasures, love, peace, beauty, health, she gives it all. La&mi may get
you a ,ob when you pray to her for one; Kamala will get you a ,ob and then make sure
you get promoted <uickly in that ,ob as well as move up the ladder. She is active grace
manifested on the material level.
So how does one get the attention of Kamala4 By having a philanthropic and prosperity
consciousness. She e&pects you to be generous with your wealth, to share what she gives
you. Since she is also beauty e&pressed in the material level, she desires you to keep the
material world beautiful, to honor and preserve the natural resources and fellow
creatures we have on earth. By taking care of others and helping the less fortunate you
align yourself with her. She is after(all, the 1reat Mother of all things. Aou please her by
selfless service, which develops more devotion in your heart. )nd what will she not give
to her children when she is happy with them4 She is the fullness of 8ivine 1race who
gives everything.
Tantrik Mantra for Kamala: AUM AING HRING SHRING KLING HASSAU
JAGATPRASUTAYEI NAMAH.
Another Mantra for Kamala: Om Shreem Hreem Shreem Kamale Kamalalayei
Praseed Praseed Shreem Hreem Shreem Om Mahalakshmiyei Namah.
Gayatri Mantra for Kamala: OM KAMALAYAI CHA I!MAHE ISHNU PATNI
CHA !HI"MAHI TANNO KAMALA PRACHO!AYAT.

Shabar Mantra for Kamala:
O' ayoni shankar o'kar roo", ka'la de*i sati "ar*ati ka sa*roo"6 (aath 'ein sone ka
kalash 'ukh se a2hay 'udra6 Sh$et *arn se*a "oo-a kare, narad indra6 De*i de*atya ne
kiya -ai onkaar6 Ka'la de*i "oo-o keshar "aan su"ari, #hak'ak #heeni "hatri til guggal
sahstr ka'lon ka kiya ha$an6 Kahe gorakh, 'antar -a"o -aa" -a"o riddhi siddhi ki
"ah#haan ganga gaur-a "ar*ati -aan6 Jiski teen lok 'ein 2haya 'aan6 Ka'la de*i ke
#haran ka'al ko aadesh6
O' haree' kalee' ka'la de*i fat s$aha6
Kamala Mahavidya Sadhana> http>--www.siddhashram.org-s.EE0..FFf.shtml
<in+s to this post
<a)els9 aghori! Kamala! Mahavidya
Tuesday, July 1;, 2011
Matangi 9 The :+ohe'ian: Goddess
The Mahavidya Matangi is said to be the incarnation of the goddess Saraswati, who is
the goddess of music, art, poetry and learning. She is the spouse of Shiva in his aspect of
#Matang#. Matangi is also Saraswati's wilder side, and is patron to outcastes who are
marginalised by polite society. She inspires the free thinkers, artists, poets, actors and
musicians who think outside the bo& and whose works may at times be looked down
upon by the establishment.
*er name Matangi means #The +ord of the 1oddess e&pressed through thought.# She is
the inspirer of all unorthodo& new thought movements in society that bring ,oy and
creativity. *er body's color is dark emerald(green and she is said to have been
incarnated at one time as the daughter of the 3ishi sage" Matang, who was from the
lowest *indu caste known as 5handal. Thus she also assumes the name #5handali#.
Because of this she took on the role of patron to outcastes and to those considered to be
#impure# by some segments of society. !nfact Matangi is said to prefer impurity in her
worship, not worrying about cleanliness as other =edic goddeses are wont to do, and is
pleased by food and drink leftovers as an offering. 8espite her humility, she is also said
to be the counselor to the Mahavidya Tripura Sundari who is also known as #3a,a
3a,eshwari# the Gueen of the $niverse", and her knowledge of the workings of mantras
are e&emplary.
There is an interesting story about her origin from the Praa#a$%si#i"$a#$ra which says
that>
?1oddess :arvati 8evi" was away visiting *er father *imalaya, when *er consort Lord
Shiva began longing for *er, and growing ,ealous in *er absence. So Shiva disguised
*imself as an ornament vendor and appeared at *imalaya s door. :arvati selected a few
shell ornaments, but when She asked the merchant his price he asked *er to pay him
with se&ual favors. 7utraged at his presumption, :arvati was about to curse the man
when *er divine intuition revealed he was actually Shiva in disguise, apparently out to
test *er fidelity. 5oncealing *er knowledge of *is true identity, She replied, #Aes, fine, !
agree. But not ,ust now.# )nd She sent Shiva on *is way.
Later, as Shiva prepared for *is evening prayers on the shores of Manas Lake, :arvati
came to teach *im a lesson. She took the form of a beautiful outcaste girl, a member of
the wild hunter(gatherer tribe known as the 5handalas. She was dressed all in red, *er
body lean, *er eyes large, *er breasts full (( and She began a seductive dance by the
lakeside, near the place where Shiva sat.
9nthralled, Shiva asked *er, #+ho are you4# She replied, #! am Matangi, daughter of the
5handalas. ! have come here to do penance.# Shiva smiled. #! am the 7ne who gives
fruits to those who do penance,# *e said, and he took *er hand and kissed *er, and then
*e made love to *er. +hile they were thus engaged, however, :arvati abruptly
transformed Shiva into an outcaste 5handala *imself (( whereupon *e immediately
reali@ed that Matangi was his wife.
:arvati told *im, #Since Aou made love to Me in the form of a 5handala girl, She will
henceforth be one of My permanent forms, to be known as $cchista 5handalini.# That is,
Matangi, the 7utcaste 1oddess, who governs all that is leftover and polluted. )nd so
Matangi took *er place as one of the Ten +isdom 1oddesses, the primary forms of
8evi-:arvati. )nd some time later, when :arvati and Shiva argued and *e threatened to
leave, Matangi ,oined the other Mahavidyas in blocking *is every e&it, thereby
demonstrating among many other things" 8evi's ultimate power over Shiva (( and *is
utter inseparability from *er.C
?Source> http>--shaktisadhana.F/megs.com-%ewhomepage-shakti-maatangi.html C
Matangi Aantra
Matangi is worshipped by Tantrikas who are seeking inspiration, knowledge, creativity,
and the love of and e&pertise in music, poetry and the arts. She also gives elo<uence to
one's speech and blesses one with charm.
Matangi Tantrik Mantra: AUM HRING KLING HUM MATANGAIYE PHAT S&AHA
Matangi Gayatri Mantra: Om Ma$a#'yai (ha )idmahe srikamesh)aryai dhi"mahi
Ta##% !e)i *ra(h%daya$.
Matangi Shabar Mantra:
On guru-ee shunya shunya 'ahashunya 'ein onkaar o'kaar 'ein shi*a' shi*a' 'ein
shakti9shakti a"tne uha- aa"o aa"na, shu2hay 'ein dhaa' ka'al 'ein *ishraa', aasan
2aithi, sihaansan 2aithi "oo-a "oo-o 'aatngi 2ala, sheesh "ar shashi a'iras "yala haath
khadag neeli kaya6 +alla "ar as*ari ugar un'at 'udradhari, ud guggul "aan su"aari,
kheere khande 'adya 'aanse ghrit kunde sar*angdhari6 +und 'atren kad*a "yala,
'aatangi 'ata tri"yante6 O' 'aatngi sundri, roo"*anti, kaa'de*i, dhan*anti, dhandati,
ann"urni anndaati, 'aatangi -aa" 'antar -a"e kaal ka tu' kaal ko khaye6 Tiski raksha
sha'2hu-ti guru gorakshnaath -ee kare6
O' hare' kalee' hoo' 'atange fat s$aha
.osted )y -ghor .ir at I91C .M
<in+s to this post
<a)els9 aghori! Mahavidya! matangi
Monday, July 1<, 2011
+AGA1A M0K(4 9 The Sei=er of Tongues
Bagala Mukhi is another Mahavidya who is very useful when it comes to works of black
magic. *er name Bagala means #the power to bridle or rope in# and Mukhi means
#face#. She is the goddess that has the power to stun or paralyse the mind, body and
tongue of anyone with a mere look. She can free@e anyone and anything and put a stop
to any situation immediately. She is also the spouse of 9ikvatra Maha(3udra, an
intimidating form of Shiva mentioned in the =edas. She is stunningly beautiful, and can
stun and hypnoti@e men and demons with her looks.
She holds a club in one hand and sei@es the tongue of a demon with the other. She will
beat your enemies into submission and free@e the tongues of those who gossip or back(
bite you. She is the final word in all arguments and will give you the upper hand in all
debates and negotiations. The myth of her origin is as follows>
?#) demon named Madan undertook austerities and won the boon of vak siddhi,
according to which anything he said came about. *e abused this siddhi by killing people.
9nraged by his mischief, the gods worshipped Bagalamukhi. She stopped the demon's
rampage by taking hold of his tongue and stilling his speech. Before she could kill him,
however, he asked to be worshipped with her, and she relented, That is why he is
depicted with her. She is almost always portrayed in this act, holding a club in one hand,
with which she is about to strike her enemy, and with the other hand pulling his tongue.
!n this myth, by stopping the demon's tongue, she e&ercises her peculiar power over
speech and her power to free@e, stun, or paraly@e.#C ? Source>
http>--bagalamukhi.blogspot.com- C
Bagala Mukhi is a fierce and protective deity who watches over and blesses her devotees
with siddhis powers". !t is said that her worship can bestow all the ma,or siddhis. But
her specialty is in magical works of causing paralysis, disharmony and making your
enemies mute and dumb. !n mysticism she is useful in putting a stop to the monkey
mind, allowing you to enter that peaceful thoughtless state of mind. Bagala Mukhi also
has the power to reverse polarities. Therefore she can turn misfortune to good fortune,
defeat to victory, love to hate, and vice(versa. !f she is pleased with you she can make
you invincible against all foes.
Bagala Mukhi Aantra
Tantrik Mantra for Bagala Mukhi: OM HLREEM +AGALAMUKHI SARA
!USHTANAM AACHAM MUKHAM PA!AM STAM+HAYA JIHAAM KILAYA
+U!!HIM INASHAYA HLREEM OM SAHA
Another Tantrik Mantra for Bagala Mukhi:
AUM HRING +AGALAMUKHI SARA !USHTANAM AACHAMUKHAM
ISTAM+HAY JIHAMKEELAY +U!!HINASHAY HRING AUM S&AHA.
Bagala Mukhi Gayatri Mantra: Om +a'alam,khiyai (ha )idmahe S$am-i#yai (ha
dhi"mahi Ta##% de)i *ra(h%daya$.
Bagala Mukhi Seed-syllables: #*L399M# or #*L!M# or #*3!%1#
Another Mantra for Bagala Mukhi: 7m *leem Bagalamukshyei *leem :hat
Bagala Mukhi Shabar Mantra:
O' so so suta sa'undar ta"u, ta"u 'ein tha"a sinhasan "eela6 Sinhasan "eele u""er kaun
2aise sinhasan "eela u""er 2agla'ukhi 2aise, 2agla'ukhi ke kaun sangi kaun saathi6
Ka#hhi 2a#hhi kaak9kutiya9s$an #hidiya, o' 2agla 2ala haath 'ugdar 'aar, shatru
hariday "ar s$ar tiski -ee*ha khi#h#he 2ala6 +agla'ukhi 'arni karni u#h#hatan dharni,
anant koti6
O' harilee' 2raha'astrayen *id'ahe st'2han2anaaye
dhee'hi tanno 2agla "ra#hodyaat6
Bagala Mukhi Sadhana: http://wwwsiddhashramorg/s!""#!!$$%shtml
.osted )y -ghor .ir at 119:I .M
<in+s to this post
<a)els9 aghori! )agalam&+hi! Mahavidya
Sunday, July 1>, 2011
Dhu'a*ati 9 The :s'oky: .rone
7f all the Mahavidyas 8humavati is the eldest and darkest one. She is the patronness of
black magic and dark witchcraft. *er name 8humavati can be translated as the #the one
who is composed of smoke#. She represents all that is inauspicious, bringing with her
misfortune, poverty, suffering, disease and darkness. Because of these <ualities she is
often correlated to the goddess #)la&mi#, the goddess of decay, poverty and misfortune.
She is ugly to behold, a veritable hag with matted and dishevelled hair, thin body,
wrinkled skin, no teeth, and a hoarse voice. Being a widow, she is the only Mahavidya
who has no spouse. 7ne legend says that she once ate the Lord Shiva who was her
husband to satisfy her e&treme hunger. +hen Shiva caused her to vomit him, he cursed
her to be an eternal and lonely widow. 8espite all these terrible stories about her she
does have devotees who believe that she is a misunderstood grandmother figure who
holds great ancestral wisdom. She is said to represent the =oid, that still space before
creation began. 7thers say that she is the goddess Kali in her old age. She rides a
chariot with a flag of a crow, a harbinger of death and shadow forces. )nother crow sits
on her chariot. She also carries with her a broom(like dust collecter. The
Shak$isam'ama"Ta#$ra puts her origin during the time that the goddess Sati commits
suicide by ,umping in a ritual fire; 8humavati's blackened face is supposed to have
arisen as Sati's body burned.
Dh&mavati 6antra
8humavati's worship is done mainly to get protection from one's enemies, to attain a
state of detachment from one's sufferings, to e&perience the =oid, or to destroy one's
enemies. The darkest forms of sorcery are associated with her. She gives the power to
kill one's enemies, to bewilder and twist their minds, and to create <uarrels and
disharmony between two people. She is associated with cremation grounds, the waning
moon cycles and the darkest phase of the moon. She is not a goddess to be casually
invoked, as her energies can be <uite heavy to bear.
Tantrik Mantra for 8humavati> 8*$%1 8*$%1 8*$M)=)T! T*)* T*)*
)nother Mantra for 8humavati> 8*$M 8*$M 8*$M)=)T! S=)*)6
8humavati 1ayatri Mantra> 7m 8hoomavatayai cha vidmahe Samhaarinyai cha dhi(
mahi Tanno dhooma prachodayat.
8humavati Shabar Mantra>
O' "atal niran-an nirakaar, aakash 'andal dhundhukaar, aakash disha se kaun aayi,
kaun rath kaun as$aar, aakash disha se dhoo'a*anti aayi, kaak dh$a-a ka rath as*aar
thare dharti thare aakash, *idh$a roo" la'2e haath, la'2hi naak kutil netra dushta
s$a2ha*, da'roo 2aa-e 2hdarkali, kalesh kalah kalratri6 Danka dankni kaal kit kita haasy
kari6 Jee* rakshante -ee* 2hakshante -aya -eeya aakash tera hoye6 Dhoo'a*anti"uri 'ein
*aas, na hoti de*i na de* tahaan na hoti "oo-a na "aati tahaan na hoti -aat na -ati ta2 aaye
shri sha'2hu-ati guru gorakshnath aa" 2hai ateet6
O' dhoo' dhoo' dhoo'a*ati fat s$aha6
8humavati Mahavidya Sadhana> http9??www$siddhashram$org?s188I11::e$shtml
.osted )y -ghor .ir at 119:G .M
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<a)els9 aghori! dh&mavati! Mahavidya
Saturday, July 1?, 2011
.hinna'asta 9 :1osing one@s head:
The Mahavidya 5hinnamasta is an intimidating image to behold. She is represented as a
goddess with a decapitated head that is feeding two attendants and her own head with
spurts of blood, while balancing herself on top of the god Kama 8eva and his wife 3ati
who are mating beneath her.
*er name 5hinnamasta means #cut(off# #chinna#" #head# #masta#". The head that she
has cut(off symboli@es the sacrifice of the ego(mind that one must voluntarily relin<uish
to attain a higher state of consciousness. The three spurts of blood symboli@e the three
streams of energy flowing within our spinal column, the !da, :ingala, and Sushumna.
*er own head feeds on the nectar flowing from the middle stream, the Sushumna
energies, which represents the perfect balance of solar and lunar energies. She is on top
of the copulating Kama 8eva god of se& and desire" and his wife 3ati to represent the
control over se&ual energies and sensual en,oyment that an adept must achieve to allow
the Kundalini energy to flow upwards through the spine.
There are several colorful stories about how and why 5hinnamasta gives up her head.
7ne of these is the following>
?7nce :arvati went with *er friends 8akini and =arnini to take a bath in the Mandakini
3iver. :arvati was feeling very happy and a lot of love was welling up inside *er. *er
comple&ion darkened and the feeling of love completely took over. *er friends on the
other hand were hungry and asked :arvati to give them some food. :arvati re<uested
them to wait and said that She would feed them after a while, and began walking.
)fter a short while, *er friends once again appealed to *er, telling *er that She was the
Mother of the $niverse and they *er children, and asked to be fed <uickly. :arvati
replied that they should wait until they got home. *er friends could not wait any longer
and demanded that their hunger be satisfied immediately. The compassionate :arvati
laughed and with her finger nail cut *er own head. !mmediately the blood spurted in
three directions. *er two friends drank the blood from two of the directions and the
1oddess herself drank the blood from the third direction. Since she cut *er own head,
she is known as 5hinnamasta. C
?Source> Kinsley, 8avid. Hi#d, G%ddesses. $niversity of 5alifornia :ress .EE0" .HIC
"hinnamasta 6antra
5hinnamasta is also known in Tibetan Buddhism as #5hinnamunda# or #=a,rayogini#,
who is the patron of =a,rayanna Sorcery. She is known to give her devotees great siddhis
magical powers" including the powers to sub,ugate enemies and prospective lovers.
)ccording to some Tantras she rules over the Manipura solar ple&us" and ),na brow"
chakras and gives the adept the powers of +ill and =ision. She is known as =a,ra
=airochaniya, the lighting(force power behind the Lord who wields the =a,ra, the
weapon of the 1od !ndra. She is called #!ndrani# in some te&ts, the spouse of the =edic
god !ndra. !n other te&ts she is depicted as wife of Shiva in his aspect as #Kabandh# the
destroyer of worlds. She is seen as encouraging spiritual practitioners to move beyond
body consciousness by removing the ego from its pedestal. She will also give the diligent
practitioner control over the se&ual energy and se&ual desires.
-nother 6antra for "hinnamasta
Tantrik Mantra for 5hinnamasta> SHRING HRING KLING AING
AJRAAIROCHNIYE HUNG HUNG PHAT SAHA
Sri 5hinnamasta 1ayatri Mantra> Om air%(ha#ayai (ha )idmahe Chi##amas$ayai
dhi"mahi $a##% !e)i *ra(h%daya$.
5hinnamasta Mantra from Ma#$ra Mah%dhadhi> A,m shreem hreem hreem
a.ra)air%(a#iye hreem hreem *ha$ s/aha
Seed Syllable for 5hinnamasta> HUM
Shabar Mantra for 5hinnamasta>
Sat ka dhar' sat ki kaya, 2rah'a agni 'ein yog -a'aya6 Kaya ta"aye -ogi%shi* gorkha&
2aita, naa2h ka'al "ar #hhin'asta, #hander soor 'ein u"-i sushu'ni de*i, trikuti 'ahal
'ein "hire 2ala sundri, tan ka 'unda haath 'ein linha, dahine haath 'ein kha""ar
dharya6 /ee "ee "ee$e rakht, 2arse trikut 'astak "ar agni "ra-ali,, sh$et $arni 'ukt
kesha kai#hi dhaari6 De*i u'a ki shakti #hhaya, "arlayi khaye srishti saari6 .handi, #handi
"hire 2rah'andi 2hak 2hak 2ala 2hak dusht ko 'usht -ati, sati ko rakh, yogi ghar -ogan
2aiti, Shri sha'2hu-ati gorakhnaath -ee ne 2haki6 .hhin'asta -a"o -aa", "aa" kantante
aa"o aa" -o -ogi kare su'iran "aa" "unay se nyara rahe6 Kaal naa khaaye6
Shree' kali hree' ain' $-ar $airo #hneeye hoo' hoo' "hat s$aha6
.osted )y -ghor .ir at G9BB .M
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<a)els9 aghori! chinnamasta! Mahavidya
Ariday, July 17, 2011
Tri"ura +haira*i 9 :The Terror of the Three /lanes of !isten#e:
The ne&t Mahavidya in our series is known as #Tripura Bhairavi# or simply #Bhairavi#.
+hen she gets pissed off she becomes the fearsome #Kalratri# a very destructive form of
the goddess Kali. The word #Bhairavi# means #terrifying# or #fearsome# and #Tripura#
means the #three planes of e&istence.#
She is the spouse of Kal(Bhairava, a dark and fearsome aspect of Shiva. The Bhairavi
Stotra *ymn of Bhairavi" says the following about her> #Aou are the origin of the world
and yet you yourself have no origin, though there are hundred hymns honoring you.
9ven Brahma, =ishnu and Mahesvara do not know you, who is the Mother of all
Sastras.# She is said to live in cremation grounds, cemeteries and *imalayan forests
and is the caretaker of these places. She also is said to reside in the Muladhara 3oot
5hakra" of every human being, and to be the Kriya Shakti energy of action" that propels
the Kundalini to rise up <uickly so you can achieve a state of $nion with 8ivinity. She is
the remover of any obstacles to your <uick spiritual growth, whether the obstacle be your
own sloth or delusion or something else. She will forcibly take away or remove those
things that keep us from growing spiritually. *er reputation is so great that Tantrik
female adepts, especially of se&ual yogas, are often called #bhairavis#. But a true
Bhairavi is no submissive lady. She is fearsome and wrathful even in her love(making.
)n image of a dominatri& comes to mind as a perfect anology. Tripura Bhairavi is 8ivine
wrath, but a controlled wrath that is channeled properly as fuel for sadhana spiritual
practice".
*hairavi as Kalratri
She is the energy of Tapas austerity" itself, giving us the fuel necessary to maintain
fasting, celibacy, or any spiritual practice that takes great willpower. She will help you
persevere against all obstacles that are blocking you. She also will stimulate in a
spiritual aspirant the desire to leave all things behind all one's attachments" and seek a
place of solitude to practice austerities.
Trip&ra *hairavi 6antra
Tantrik Mantra for Tripura Bhaira&i: HASAIN HASKARING HASAIN
Tripura Bhaira&i Gayatri: Om Tri*,rayai (ha )idmahe +haira)iyai dhi"mahi
Ta##% !e)i *ra(h%daya$.
Tripura Bhaira&i Shabar Mantra:
O' sati +haira*i +hairo kaal ya' -aane ya' 2hoo"al teen netar tara trikuti, gale 'ein
'ala 'undan ki6 A2hay 'udra "eeye rudhir nash$anti6 Kala kha""ar haath khan-ar,
kala"eer dhar' dhoo" khe$ante $aasna gai sat$e "atal, sate$ "atal 'adhye "ara'tat*
'ein -ot, -ot 'ein "ara' -ot, /ara' -ot 'ein 2hai ut"ann kaal 2hair*i, tri"ur 2haira*i,
sa'"at "rada 2haira*i, kaulesh 2hair*i, siddha 2hair*i, *indh*ansini 2haira*i, #haitany
2haira*i, ka'esh$ari 2haira*i, shatkuta 2haira*i, nitya 2haira*i6 J"a a-"a goraksh -a"nti
yahi 'antar 'atsyendranaath -ee ko Sada Shi* ne kahayi6 3iddh "hooro shiddh "hooro sat
shri sha'2hu-ati guru gorakshnaath -ee annat koti siddha le utregi kaal ke "aar, 2haira*i
2haira*i khadi -in sheesh "ar, door haate kaal -an-aal 2haira*i 'antar 2aikunt $aasa6
A'ar lok 'ein hua ni$asa6
O' hastro hasklro hastro6
.osted )y -ghor .ir at G9:B .M
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<a)els9 aghora! Mahavidya! trip&ra )hairavi
Thursday, July 1B, 2011
+hu*anesh$ari 9 Mother arth and the "ri'al Goddess of the .os'os
The ne#t Mahavidya we are going to disc&ss is the goddess *h&vaneshwari ("M&een of all
worlds")! who is also +nown as 5a/ra/eshwari$ 'he is Mother ,arth herself )&t is also at the same
time the primal goddess (-di3'ha+ti) of "reation! 'pace and the "osmos! the energy )ehind all
things in the phenomenal &niverse$ %er h&s)and1s name is Tryam)a+! "The Three3,yed 7ne"! a
title of 'hiva$
- colorf&l story shows her &nchallenged divinity$ 7ne time a great arg&ment )ro+e o&t in the
heavens as to who was the '&preme deity$ *rahma! 'hiva and 2ishn&! the Trim&rti (or %ind&
trinity) were all ma+ing good arg&ments as to their s&premacy$ -s the de)ate got more heated!
the goddess *h&vaneshwari mediated and decided to show these gods their real origin$ 'he too+
the gods to her realm! where they saw themselves as her handmaidens$ *h&vaneshwari is Maya
'ha+ti %erself! the Goddess of ill&sion! and even the Trim&rti were &nder her infl&ence$ 'he had
allowed them to forget that they were merely actors in her play! playing the parts of "reator!
.reserver! and Destroyer$ 7nly she was the tr&e '&preme "osmic Goddess! and her power was
so great that she co&ld manifest herself as the earth itself! the cosmos! space and material
creation$ -fter )eing shamed )y their e#perience! *rahma! 2ishn& and 'hiva all started
worshiping her$
*h&vaneshwari 6antra
=nfact her power is so great that Tantri+s who are see+ing magical powers will often do her
sadhana$ =t is said that even the god 5am had to pray to her in order to conJ&er the demon
5avana$ 'he is the M&een of the niverse &nto whom every +nee m&st )ow$ 'he gives )oth
spirit&al li)eration and material en/oyments to her devotees$ 'he )rings good health! wealth!
fame! good memory! clairvoyance! s&ccess and power to her devotees$
+hu*anesh$ari Mantra: Hreem
+hu*anesh$ari Gayatri: Om Subhagaayei cha Vidhmahe Kaamadhaayinyei cha
Dhi-mahi Thanno Bhuvaneswari Prachodhayaat.
Bhuvaneshwari Shabar Mantra:
O' aadi -yot aanadi -yot, -yot 'adhye "ra' -yot9"ara' -yot 'adhye shi* gayatri 2hai
ut"ann, o' "ratah sa'ay ut"ann 2hai de*i +hu*nesh$ari6 +ala sundri kar dhar *ar
"ashaankush ann"urni doodh"oot 2al de 2alka riddhi siddhi 2handar 2hare, 2alkana 2al
de -ogi ko a'ar kaya6 .haudah 2hu$an ka ra-"at sa'2hala kate rog yogi ka, dusht ko
'usht, kaal kantak 'aar6 5ogi 2ankhand *aasa, sada sang rahe 2hu*nesh$ari 'ata hree'6
+hu*anesh$ari sadhana: htt":CC$$$6siddhashra'6orgCs1;;<117726sht'l
.osted )y -ghor .ir at 119:I .M
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<a)els9 aghora! )h&vaneshwari! Mahavidya
Dednesday, July 18, 2011
Tri"ura Sundari %Shodashi& 9 :S$eet Si!teen:
The Third Mahavidya on o&r list is the Goddess Trip&ra '&ndari (The "*ea&ty of Three Worlds")
who is also +nown as 'hodashi ("si#teen" or "vermillion3h&ed")! and <alita (the "playf&l and
gracef&l one")$ %er spo&se is +nown as "Kameshwara"! also a name of 'hiva$
'he is the most )ea&tif&l of the Mahavidyas if )ea&ty is meas&red )y physical and spirit&al
attractiveness$ 'he is depicted as a )ea&tif&l yo&ng lady of the tender age of si#teen! and well
developed in all aesthetic virt&es$ 'he is also one of the most important goddesses in the 'ha+ta
(Goddess3worshipping) Tradition! )eing the goddess )ehind the 'hri 2idya Tradition! one of the
most pop&lar and infl&ential Tantri+ schools$ 0&rthermore she is a goddess of enlightenment!
)ea&ty! attraction! wealth and prosperity! and )estows these gifts to her devotees$ 'he is called
the mother of *rahma! 2ishn& and 'hiva! and )rings transcendental awareness to those who
contemplate her$ Those who worship her radiate a silent and mesmeri>ing inner )ea&ty even in
their old age$
There are two main stories told of her origins$ =n one of these stories it is said that 'hiva once
teased the goddess Kali and called her "dar+ie" which got Kali &pset and made her go into
spirit&al retreat$ 'he decided that she wo&ld recreate herself as the most )ea&tif&l and )rightest
of the goddesses$ 'he did e#actly that thro&gh her spirit&al practices$ When the sage Darada
fo&nd 'hiva alone he inJ&ired as to Kali1s wherea)o&ts and was told that she had a)andoned her
h&s)and and gone away$ Darada +nowing that 'hiva was powerless witho&t his spo&se went to
loo+ for her and fo&nd her in the mo&ntains$ To convince her to ret&rn he told Kali that 'hiva
was loo+ing for another wife! and that she had )etter ret&rn soon$ Kali ret&rned J&ic+ly and saw
'hiva contemplating his own heart$ -s she ga>ed in his heart she saw a )ea&tif&l and light3
comple#ioned goddess$ Dot reali>ing that it was herself she got /ealo&s and mad at 'hiva once
again$ 'hiva la&ghed and told her to loo+ with more discernment! wherein she reali>ed that she
was loo+ing on her own )ea&tif&l reflection$ "6es! my love!" said 'hiva! "6o& are the most
)ea&tif&l woman in all three worlds! with the )ea&ty of a si#teen year old$ -nd yo& will always
remain my )eloved$" 0rom then on she ass&med the names "Trip&ra '&ndari" and "'hodashi"$
Trip&ra '&ndari
The other story a)o&t her origins ta+es place when 'hiva decides to go into deep meditation for a
long time$ %is wife .arvati tried to get his attention )&t nothing wor+ed$ 0inally she called for
the help of the god Kama Deva (the god of l&st and se#) to wor+ his spells on 'hiva to aro&se
him$ When 'hiva )ecame aro&sed he got very angry and shot a ray of light from his Third ,ye
that red&ced Kama Deva into a heap of d&st$ The gods then too+ pity on Kama Deva and tric+ed
'hiva into giving them a mantra of res&rrection$ This they transmitted to one of 'hiva1s devotees
who tried to res&rrect Kama Deva$ D&e to the fact that he had )een decimated )y 'hiva1s wrath!
the )eing who was res&rrected t&rned o&t to )e a demon named *handas&ra$ *handas&ra went on
a rampage ca&sing pro)lems for the gods and enslaving h&manity with his powers$ 'o the sage
Darada advised the gods to do a great 6a/na (0ire ceremony) to defeat this evil demon$ -s the
gods cond&cted s&ch a ceremony! the goddess Trip&ra '&ndari manifested from the flames of the
6a/na and &ndertoo+ the wishes of the gods! fo&ght and defeated the demon$
'hri 6antra
Tantrik Shodashi Mantra: HRI! K" "# ## $" HRI! H" S" K" H" $" HRI! S" K" $"
HRI!
Tri"ura Sundari Gayatri: Om Tripurasundari vidmahe, kameshvari dhi-mahi, tanno
klinne pracodayat.
Shabar Mantra for Tripura Sundari:
O' niran-an nirakar a*dhoo 'ool d$ar 'ai 2andh lagai, "a$an "alte gagan sa'aai, -yoti
'adhye -yot le sthir ho 2hai o' 'adhya: ut"ann 2hai ugra tri"ura sundari shakti aa*o
shi* ghar 2aitho, 'ann un'ann, 2udh siddh #hitt 'ai 2haya naad6 Teeno ek tri"ur sundari
2haya "rakash6 haath #haa" shar dhar ek haath ankush6 Trinetra a2hay 'udra yog 2hog ki
'okshadayini6 ida, /ingla Sush'na de*i nagan -ogan tri"ur sundari6 0gra 2ala, rudra
2ala, teeno 2rah'a"uri 'ai 2haya u-iyala6 5ogi ke ghar -ogan 2ala, +rah'a, ,ishnu, Shi*
ki 'ata6
Shree' hree' klee' ai' sau' hree' shree' k' aeel hree' hans kahal hree' sakal
hree' so: ai' klee' hree' shree'6

.osted )y -ghor .ir at I9BB .M
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<a)els9 aghora! Mahavidya! 'hodashi! Trip&ra '&ndari
Tuesday, July 12, 2011
Tara the :Star:
The goddess Tara is the second most important Mahavidya in %ind& Tantri+ sadhana$ %er name
sim&ltaneo&sly means "'tar" and "'he who ferries one across the ocean of samsara"$ %er
h&s)and1s name is -+sho)hya! another name of 'hiva$ 'he is accepted )y )oth %ind& and
*&ddhist Traditions as a savior$ While %ind&s accept her as one the most important
manifestations of the primordial Divine Mother! Ti)etan *&ddhists see her as a *oddhisattva or a
female *&ddha$ There is m&ch evidence to show that Tara was originally a *&ddhist fig&re
)efore )eing accepted into the %ind& Tradition$ 'cholars are still de)ating this$ 7f all the
Mahavidyas Tara is pro)a)ly the easiest to approach$ 'he is the only Mahavidya who does not
need initiation (di+sha) or e#tensive rit&al to wor+ with$ Dow don1t get me wrongN there is a
di+sha for her and there are plenty of rit&als to )e fo&nd for her$ *&t its all not reJ&ired for her
assistance and )lessing$ Tantri+ writings state that the 'iddhi
(attainment?power?reali>ation?perfection) of Tara can )e gained merely )y remem)ering her with
devotion$ -nyone can wor+ with her$ -nyone can &se her mantras$ 'he is for all$ 'he is the
greatest of healers and gives n&mero&s )lessings and protection to her devotees$ 'ome of the
mantras &sed for her in )oth %ind& and *&ddhist Tantras are the same$ -ltho&gh Kali and Tara
are very similar in appearance! one of the main differences is that Tara carries a pair of scissors
while Kali does not$ The %ind& Tara and Kali are )oth descri)ed as )loodthirsty! &nli+e the more
gentle depiction of the *&ddhist Tara$
The *&ddhist Tara is alittle more developed in character and myth than the %ind& Tara$ 6o& can
read the story of her *&ddhist origins on the following site9
http9??www$th&)tenchodron$org?5etreat?aryaOtara$html $
There are several colors (aspects) of Tara descri)ed in *&ddhist Tantras with the most pop&lar
)eing Green Tara and White Tara$ The %ind& Tara is either descri)ed simply as "Tara" or
"'mashan Tara"! and "Dila 'araswati"! ",+a/ati" or "gra Tara"$ 'ometimes she is given titles
and names of Kali as well$ There is a *&ddhist lit&rgy that is very pop&lar in several *&ddhist
2a/rayanna schools wherein B1 Taras are descri)ed along with their respective praise3mantras$
6o& can read this lit&rgy and hear her praises chanted on the following site9 http9??B1taras$net?
Tara 6antra
Do disc&ssion of the %ind& Tara wo&ld )e complete witho&t mentioning one of her most ardent
and lovely devotees! *ama+hepa! the mad3saint of Tarapith$ =n Tarapith (in the West *engal!
=ndia) can )e fo&nd Tara1s most important Temple shrine$ Most of her devotees floc+ over there
to receive her darshan and to cond&ct intensive sadhana (spirit&al practices) in the samshan
(cremation gro&nds) near)y$ *ama+hepa1s grave (or samadhi shrine) can )e fo&nd there also$
@*ama+hepa was )orn in 1ICH3one year after 'ri 5ama+rishna3near Tarapith in the village of
-lta$ -ltho&gh his parents were poor *rahmins! *ama+hepaPs father! 'arvananda "hatter/ee! was
well +nown and respected for his piety and so was *ama+hepaPs mother! 5a/+&mari$ %is name
was act&ally *ama! )&t since he showed a)sol&tely no interest in worldly matters even from early
yo&th on! people called him mad and added %khepa& (mad) to his name$ Khepa is a term &sed
mostly )y Tantrics and *a&ls and is not an ordinary madness$ 7ne who is called +hepa is
generally considered a great so&l$
-s a yo&ng )oy! *ama+hepa had a pec&liar ha)it$ -t the dead of night! he li+ed to steal into his
neigh)orsP ho&ses! ta+e their images of Gods and Goddesses and carry them to a river)an+ some
distance away$ There he worshipped the images all night long$ When! in the morning! the
villagers co&ldnPt find their family deities! they wo&ld ma+e a )ig scene$ *ama+hepa was
discovered as the c&lprit )&t! no matter how severely his parents scolded him! they co&ld not
prevent him from ta+ing the images$
*ama+hepaPs ed&cation never went )eyond the simple village school he attended$ There was not
eno&gh money in the family to send the )oy away for higher ed&cation and st&dy of the
script&res$ %is father died when *ama+hepa was very yo&ng! and! therefore! his mother and
widowed elder sister were the first ones who gave him any +ind of spirit&al instr&ctions$ They
told the )oy ancient %ind& stories from the Ramayana and 'aha(harata! and it was d&e to their
efforts that *ama+hepa developed a spirit&al sentiment early in life$ %e en/oyed singing
devotional songs which he )ecame rather good at it! to the delight of his mother and elder sister$
0inancial tro&)les worsened! and *ama+hepaPs mother had to send him and his )rother to live at
an &nclePs ho&se$ The &ncle made and effort to ma+e the )oys active parts of his family and
dispatched them to loo+ after his cows$ *&t when he fo&nd *ama+hepa &nfit to ta+e care even
this simple tas+! he sent him )ac+ home to his mother$
*ama+hepa proved incompetent to perform any +ind of wor+$ -ll he wanted to do was worship
Mother Tara$ When he saw a red hi)isc&s flower! he tho&ght of Ma Tara$ When he &ttered QMa
Tara!R he )ecame &nconscio&s of his s&rro&ndings$ ,ven his mother was convinced her son was
mad and! in order to +eep him o&t of harmPs way! she p&t him &nder ho&se arrest$ *&t at an
opport&ne moment! *ama+hepa )ro+e o&t! swam across the river Dwara+a and wal+ed all the
way to holy Tarapith$
%e had heard a)o&t Kailaspati *a)a! the well3+nown Tantric who was )elieved to )e a reali>ed
so&l$ *ama+hepa went straight to his cottage$ 5ecogni>ing *ama+hepaPs potential for spirit&al
reali>ation! the *a)a accepted him as his disciple$ *ama+hepa )egan to practice serio&s Tantric
sadhana &nder the g&idance of Kailaspati *a)a$
Meanwhile! *ama+hepaPs mother was worried a)o&t her son and! after a long search! fo&nd him
in Kailaspati *a)aPs cottage$ When she reali>ed that she co&ldnPt pers&ade him to come with her!
she as+ed one of her family mem)ers who was a prominent man in town to help him$ This &ncle!
)y the name of D&rga "haran 'ar+ar! was an agent of the Mahara/a of Datore and! &sing his
infl&ence in Tarapith! he proc&red *ama+hepa a /o) of collection flowers for the service at the
Tarapith Temple$
*&t *ama+hepa was not meant for wor+! and co&ldnPt perform this tas+$ =nstead of pic+ing
flowers! he sat a)sor)ed in tho&ghts of the Divine Mother$ 0orgetf&l of his physical comforts! he
was &naware if it was day or night! hot or cold! rain or s&nshine$ 'mo+ing hemp! he lived in the
Tarapith cremation gro&nd s&rro&nded )y sna+es! dogs! cats! and /ac+als$
-ltho&gh *ama+hepa seemed to have ca&sed nothing )&t tro&)le to his mother! and he had not
contacted her for a long time! he had great love and reverence for her$ When news reached
Tarapith that she had died and that her )ody co&ld not )e )ro&ght to the Tarapith cremation
gro&nd d&e to e#cessive flooding! *ama+hepa swam across the flood3swollen river$ With his
motherPs dead )ody in his arms! he ret&rned to Tarapith and as+ed his )rother 5amcharan to
perform the f&neral rites$ %ow co&ld this poor family afford to pay for the f&neralK *y divine
providence! as it were! money and good came to feed all the g&ests$ .eople in Tarapith still tell
the story a)o&t the dar+ clo&ds that appeared in the s+y as the )ody of *ama+hepaPs mother was
)&rnt$ Tho&gh a s&dden heavy downpo&r flooded all of Tarpith! not a single drop fell on the
f&neral gathering$
*ama+hepa was in the ha)it of moving aro&nd completely na+ed$ 7ne day someone as+ed him!
QWhy are yo& na+edKR *ama+hepa replied! QMy 0ather ('hiva) is na+edN my Mother (Tara) is
also na+ed$ 'o! = am practicing that$ Moreover! = donPt live in society$ = live in the cremation
gro&nd with my Mother$ 'o = have no shame or fear;R
nder the g&idance of his g&r& Kaliaspati *a)a and the Tantric master Mo+shananda!
*ama+hepa completed all the ma/or Tantric rites and sadhana in accordance with the shastras
(script&res)$ =t is interesting that *ama+hepa! li+e 'ri 5ama+rishna! practiced Tantra while
remaining a)sol&tely celi)ate$ (&st as 'ri 5ama+rishna! *ama+hepa also loo+ed &pon women as
mother$ 7ne day a )ea&tif&l! yo&ng woman tried to tempt *ama+hepa )y offering herself to him
as his (hairavi (here meaning9 Qpartner in se#&al practicesR)$ Do matter how m&ch she tried! she
co&ld find no Qmale signR in him$ '&ddenly! *ama+hepa cried o&t QMa TaraR and )it the womanPs
)reast$ *lood oo>ed from her )reast and she fell down &nconscio&s$
When *ama+hepaPs spirit&al g&ides saw that their disciple had attained perfection! Kailaspati
*a)a and Mo+shananda installed him as the spirit&al leader of Tarapith and left$ 6et nothing! not
even this high honor! co&ld )ind *ama+hepa$ %e neglected to follow temple reg&lations and did
not o)ey social r&les$ 'ometimes he sat with stray dogs! sharing his food with them! and
sometimes he answered calls of nat&re within the holy temple terrain$ %e was not concerned! and
the tho&ght of p&rity or imp&rity did not enter his mind$ %e had practiced same3sightedness for so
long$
7ne day the temple priests ca&ght *ama+hepa eating the temple food )efore it was offered to Ma
Tara$ They were so angry with him that they stopped s&pplying him with food$ 0o&r days after
this incident! the 'aharani (J&een) of Datore had a strange dream$ Ma Tara appeared to her and
said9 Q= am thin+ing of leaving this place$ = as+ed my favorite son *ama+hepa to eat! the priests
have )eaten him and ta+en away his food$ =f my son does not eat first! how can =! his motherKR
When she wo+e &p! the Maharani ordered that! henceforth! *ama+hepa sho&ld )e fed )efore Ma
Tara$ -fter that! no)ody dared to o)str&ct *ama+hepa$
The mad saint of Tarapith )ecame famo&s for his yogic powers and even people from far away
came to see him$ 'ome so&ght nothing )&t his )lessings while others as+ed to )e healed or helped
in distress$
*ama+hepa healed many sic+ people with his psychic powers$ 7nce a dying man came to
Tarapith and as+ed *ama+hepa for prasad (consecrated food)$ *ama+hepa too+ pity on him and
fed him with his own hand$ 'oon after! the man mirac&lo&sly recovered and wal+ed home$ There
was a leper in Tarapith )y the name of Danda %andi! who )elonged to the &nto&cha)le caste$
Danda often )ro&ght *ama+hepa food and! altho&gh he was a *rahmin of the highest caste!
*ama+hepa accepted DandaPs food$ =n ret&rn for the favor! he gave Danda some m&d one day and
as+ed him to r&) it on his so&rs$ Danda did as told and the terri)le leprosy left his )ody$
- man form *alagram )y the name of Dimai s&ffered terri)ly form hernia pro)lems$ %e had so
m&ch pain that he was &na)le to maintain his family$ Thin+ing he was of no &se to any)ody! not
even to himself! he resoled the commit s&icide$ 5ope in handN he came to Tarapith one dar+ night
with the intention to hang himself$ '&ddenly! he heard a terri)le voice$ =t was *ama+hepa calling
&pon Ma Tara$ Dimai was too scared to commit s&icide and! not +nowing what to do with
himself! he remained in Tarapith near *ama+hepa$ 7ne day Dimai enraged *ama+hepa )eca&se
he lit his pipe on *ama+hepaPs holy dhuni fire$ The angry saint +ic+ed the hernia patient in the
lower part of his a)domen and Dimai fell down &nconscio&s$ *&t to his great s&rprise! when
Dimai got &p some time later! he was completely c&red of the hernia afflictions$
-nother story a)o&t *ama+hepa tells of a dying t&)erc&losis patient who was )ro&ght to the saint
on a stretcher for final )lessings$ =nstead of )lessing the man! *ama+hepa ca&ght him )y the
nec+$ 0&rio&sly cho+ing and sha+ing the man! *ama+hepa sho&ted! QDow! will yo& commit any
more sinKR 'trangely eno&gh! after *ama+hepaPs ro&gh treatment! the man got off the stretcher!
as+ed for some food and drin+ and then wal+ed home! healthier and wiser$
*&t not all people who approached *ama+hepa were so l&c+y$ When a co&ple of sno))ish yo&ng
men made f&n of *ama+hepa )eca&se he shared his food with stray dogs! *ama+hepa s&ddenly
to&ched them$ To their horror! they saw in a vision that *ama+hepa and the dogs had t&rned into
Gods while they had t&rned into hideo&s )ats$
%aving heard a)o&t *ama+hepaPs healing powers! a priest )y the name of Dagen .anda )ro&ght a
dying man to Tarapith$ The sic+ man was very rich! and Dagen .anda tho&ght that he wo&ld )e
richly rewarded if he co&ld get *ama+hepa to c&re him$ *&t contrary to Dagen .andaPs
e#pectation! *ama+hepa did nothing of the sort$ %e /&st &ttered the word QphatR and the man died
immediately$ 0&rio&s! Dagen .anda acc&sed *ama+hepa of +illing the man$ Q= am not
responsi)le!R said *ama+hepa! Qfor it was the Mother who spo+e thro&gh me$R
*ama+hepa was not learned )&t the Mother revealed everything to him! as he &sed to say$ The
saint of Tarapith lived a long life and thro&gh his holy presence sanctified the place and the
people who came in contact with him$ %e entered mahasamadhi (final li)eration) in 1811$A
@'o&rce9 Kali) the *lack !oddess o+ Dakshineswar! Dicolas3%ays! 6or+ *each! 188C! pp$ BHE3
BI1$ A
0gra Tara Mantra: Om Hrim Strim Hum ,hat-
0gra Tara Gayatri: Om Ugrataare vidmahe shmashaanavaasini dhi-mahi tannastaare
prachodayaat
Other "o"ular Mantra: Om Tare Tuttare Ture Swaha
Tara Shabar Mantra:
O' aadi yog anadi 'aya -ahan "ar 2rah'and ut"ann 2haya6 +rah'and sa'aya akash
'andal tara trikuta totla 'ata teeno 2asai 2raha' ka"ali, -ahan "ar 2rah'a, *ishnu,
'ahesh ut"atti, sura- 'ukh ta"e #handra 'ukh a'iras "i*e, agni 'ukh -ale, aad kun$ari
haath khadag, gal 'und'al 'urda 'aar u"ar khadi de*i tara6 )eeli kaya, "eeli -ata, kali
dant -i*ya da2aya6 Ghor tara, aghor tara, doodh "oot ka 2handar 2hara6 /an#h 'ukh kare
ha ha kara, dankini, shakini, 2hoot "alita sau sau kos door 2hagaya6 .handi tara "hire
2rah'andi, tu' to ho teen lok ki -anni6
O' hree' shree' "hat, O' ai' hree' shree' hoo' "hat6
Tara Mahavidya Sadhana: http://www.siddhashram.org/s19981155d.shtml
Dorking $ith the Ser"ent Goddess Manasa De*i
7ne of my favorite Demi3Goddesses from =ndia is Manasa Devi$ 'he is a
tri)al goddess that has a small c&lt in =ndia! especially in the *engal
area$ 'he is not a mainstream deity! )&t has a)o&t a million devotees$
'he is tr&ly )ea&tif&l;
<i+e 'antissima M&erte in Me#ico she is pop&lar among the lower masses
of society who see+ her )oons to cope with life1s challenges$ =t is
said that one who worships her will never lac+ prosperity! and that she
is easily pleased$ -cccording to my G&r& *hoothnath! who advised me to
wor+ with her! she craves the worship of h&mans! and so gives )oons
easily$ 'he is a Daga M&een$ The Dagas are serpentine demi3gods that
are propitiated in =ndia (and other co&ntries s&ch as Ti)et) to +eep
calamaties away and to )ring prosperity and healing$ Manasa Devi is
worshipped for all these things and more$ There are many stories a)o&t
her origins$ 7ne story says that she is the illegitimate da&ghter of
the <ord 'hiva$ =n this story! 2as&+i1s (one of the Daga Kings) mother
sc&lpted a stat&e of a )ea&tif&l girl$ <ord 'hiva was se#&ally aro&sed
)y this image! and after he pleas&red himself )efore it! his semen
)ro&ght it to life$ 2as&+i too+ Manasa into the Daga world! where she
was accepted as his sister$ <ater Manasa was ta+en )y 'hiva into his
home! and 'hiva1s wife got /ealo&s! thin+ing that she was 'hiva1s
conc&)ine$ 'hiva1s wife "handi (or in some acco&nts .arvati) )&rned one
of Manasa1s eyes o&t of /ealo&sy and +ic+ed her o&t of the home of 'hiva
and the comm&nity of the gods$ Manasa spent m&ch time thereafter
engaged in spirit&al practices to increase her spirit&al powers! and
descended to earth to get h&man devotees$ *eca&se of her illegitimacy!
Manasa did not get the same worship and acceptance d&e to other gods and
she has always wanted to )e treated eJ&ally$ 'o she appreciates any
little worship that is given to her! and rewards the devotee lavishly$
Manasa also has a dar+ side to her$ =f she wants someone to worship
her and he ref&ses! she will destroy their lives and ta+e everything
they love away from them$ This was the fate of "hand 'adagar! a devotee
of the <ord 'hiva who ref&sed to give her any worship$ Manasa c&rsed
him where he lost all his wealth! his sons! his health! everything that
was of val&e to him! J&ite similar to (o) in the *i)le$ -fter the
desperate pleas of his wife and da&ghter3in3law "hand finally agreed to
worship Manasa Devi! and offered a flower to her image while loo+ing the
other way$ The small gest&re of worship pleased Manasa so m&ch that she
restored his wealth! children ()y res&rrecting them)! and everything
else! and rewarding him with m&ch more than he previo&sly had$ This
story shows that Manasa can )e easily pleased$ -ltho&gh this story is
told often in *engal! Manasa t&rns o&t to act&ally )e a goddess who is
m&ch older than most thin+ she is$
The Devi *hagavatam! an old script&re! gives a different origin to
Manasa Devi and says that she is the mind3da&ghter of the 'age Kasyapa$
=n it she is mentioned as a glorio&s goddess to whom animal sacrifices
were once performed to$ 'he is called )y twelve names in that script&re
which are her epiteths9
KSr&priya! (arat+Sr&! (agadga&rT! ManasS! 'iddha 6oginT!
2aisnavT! DSga *haginT! '1aivi! DageshvarT!
(arat+Sr&priyS! Usti+amStS! 2isahari! and MahS
(Vanay&tS
Two mantras are also given for her9
O' (rE' SrE' ManasF De*yai S*FhF
O' (rE' SrE' KlE' Ai' ManasF De*yai S*FhF6
The Devi *hagavatam says that one who repeats her mantra 10!000 times
will have no fear of sna+es! and sna+es will )e tamed )y him$ Manasa is
very pop&lar with sna+e tamers as well as with healers of sna+e )ites$
=f one recites it :00!000 times he will get s&ccess! name and fame in
life$
The 'ama 2eda descri)es Manasa Devi in a hymn9
"= meditate on the DevT ManasS! Whose colo&r is fair li+e that
of the white champa+a flower! whose )ody is dec+ed all over with /ewel
ornaments! whose clothing is p&rified )y fire! whose sacred thread is
the DSgas (serpent)! who is f&ll of wisdom! who is the foremost of
great (Vanins! who is the .residing deity of the 'iddhas! Who %erself
is a 'iddha and who )estows 'iddhis to all$"
Worship of her is also mentioned in the following way9
"7 M&ni; Th&s meditating on %er! one sho&ld present %er! flowers!
scents! ornaments! offerings of food and vario&s other articles!
prono&ncing the principal 'eed Mantra$"
=n the *engal area Manasa Devi is worshipped in the form of a cact&s (a thin
cact&s that stands &pright) or thro&gh the image of a sna+e$
My g&r& told me that her worship! cact&s image and offerings sho&ld always )e +ept o&tside! as
to do it inside the ho&se will attract sna+es in the ho&se$ %er mantra! however! can )e recited
inside the home with no )ad effects$ 6o& can also +eep her pict&re in the home on yo&r altar
witho&t any pro)lems$
=n =ndia yo& will see o&tside many ho&ses a cact&s$ Devotees ta+e that as an image of Manasa!
consecrate it to her! invite her in it and ma+e offerings daily or once a wee+ to it$ 7fferings
consist of items from the five elements s&ch as red or yellow flowers (ether)! candles (fire)!
incense (air)! fr&its! (earth)! and water! given while chanting her mantra and meditating on her$
7ne sho&ld also recite one of her mantras 10I or more times a day and tal+ to her image from
time to time$ =t may ta+e afew months to )&ild a relationship with her! )&t once its done! Manasa
can )e very helpf&l$ 'he can give one +nowledge! empower one1s magical spells! )estow
prosperity and other favors$ -nd as = said )efore she is easily pleased! which is why my G&r&
recommended her to me$ When yo& ma+e contact with her yo& will have dreams of sna+es and
she will appear to yo& in a vision or in a dream in the form of a sna+e or half3sna+e half3woman
who will answer yo&r J&estions$ =1ve )een wor+ing with her for afew years now! and since she is
relatively &n+nown! = wanted to share a)o&t her worship to everyone$
.osted )y -ghor .ir at H9E0 .M
<in+s to this post
<a)els9 aghora! goddess! manasa devi
Sunday, July 8, 2011
Dorking $ith Ku2era 9 The God of Dealth
,very 'orceror needs to )&ild relationships with spirits that enrich their lives and those of their
clients$ Today = wo&ld li+e to introd&ce yo& to one of these types of spirits$ K&)era is the %ind&
God of Wealth! and is +nown as the treas&re3+eeper of the gods$ K&)era is also the <ord of
6a+shas! a class of nat&re spirits and demi3gods that r&le over great treas&res hidden within the
earth$ =n western magical terms he wo&ld )e something similar to a King of the Gnomes$
<egend says that K&)era once r&led over the ancient Kingdom of <an+a and later was defeated in
)attle )y 5avana and went into e#ile in the %imalayan region along with his 6a+sha army and
retin&e$ -s a 6a+sha he can )e easily pleased or angered! so care m&st )e ta+en when wor+ing
with him$ =f he is pleased with yo& then he will g&arantee that yo& live a comforta)le and happy
material e#istence filled with prosperity! wealth and l&#&ry$ -nd if yo& displease himK Well! yo&
/&st don1t want to go there$ 'o treat him with respect and do his rit&als correctly and yo& sho&ld
)e fine$ -lways remem)er that he is a King and treat him as yo& wo&ld treat other royalty$
K&)era is mainly worshipped for material )enefits$ %e is even +nown in other religio&s
traditions s&ch as Ti)etan *&ddhism where he is called (am)hala$ %ere is one proced&re for
wor+ing with King K&)era and pleasing him9
7n T&esdays! Th&rsdays or 0ridays at s&nrise 3 Ta+e a clean wooden plate and draw a K&)era
+olam (or magic sJ&are drawing) on it with rice flo&r$ This is the K&)era +olam9
This is how the Kolam wo&ld loo+ after )eing drawn with rice flo&r9
Ta+e 8 coins and p&t each coin on the n&m)er with the coin val&e facing the n&m)er$ .&t
vermilion (sindoor) over each coin$
.&t a red (or pin+ if worshipping K&)era together with the goddess <a+shmi) colored flower on
each coin and B flowers on the center sJ&are$
<ight a tea3light candle or ghee lamp ne#t to the +&)era +olam and a stic+ of incense$
"hant the following mantra 11 times9
"7m ya+shyaya +&)eraya vaishravanaaya dhanadhanyadi pathayeh
Dhana3dhanya samr&thime dehi tapaya swaha"
Translation9 "7 great +ing of the 6a+shas! the commander of all wealth and fort&ne! we pray to
yo& to grant &s material wealth and prosperity$ *y this prayer! 7 lord +indly hasten the move of
granting )oons to yo&r devotee$"
Then "hant the following mantra of <ord K&)era 10I times9
"7m 'hreem 7m %reem 'hreem %reem Kleem 'hreem Kleem
2itteswaraay Damaha$"
"hec+ o&t the prono&nciation of the mantra here9
-s+ K&)era to +indly accept yo&r offering as well as tell him respectf&lly what yo&r material
needs are$ Than+ him for his contin&ed help$
,nd with the words "7m 'hanti! 'hanti! 'hanti" (Translation9 7m .eace! .eace! .eace)
<eave the altar set&p for an ho&r or so! then collect the flowers and rice powder and sprin+le them
o&tside at the fo&r corners of yo&r ho&se and )y yo&r front door to )ring prosperity to yo&r
home$ This rit&al can )e done daily or on T&esdays! Th&rsdays or 0ridays$
Kaala +haira* 9 :The Aier#e Dark 1ord of Ti'e:
Kaala *hairav (or Kal *hairav) who is also +nown as Maha+al is a wrathf&l manifestation of the
<ord 'hiva that is worshiped )y -ghoris! Kapali+as and other Tantri+as$ %e is a <ord of Time!
and a fierce protector and g&ardian of the Dharma$ %e represents p&re conscio&sness itself$
5ecogni>ed! worshiped and propitiated )y )oth %ind&s and *&ddhists he helps &s conJ&er o&r
attachments and )rings freedom and li)eration$ %e is dar+ s+inned and travels with a )lac+ dog$
Tantri+as often please him )y ma+ing offerings of meat! wine! pepper lamps and c&rd rice$ %e is
called Kshetrapala (G&ardian of the Temple) and is said to have GE forms which e#hi)it I main
aspects9
-sidanga *hairava9 The Dar+3)odied one who )estows "reativity$
G&r& *hairava9 The Divine Teacher$
"handa *hairava9 The 0ierce <ord who gives strength to defeat rivals$
Kroda *hairava9 The -ngry <ord of .ower who ta+es action$
nmatta *hairava9 The 0rantic <ord who helps yo& overcome the ego$
Kapala *hairava9 The <ord of the s+&ll who ends wrong action$
*hishana *hairava9 The terrific one! destroyer of evil spirits and negativity$
'amhara *hairava9 The one who annihilates the seeds and effects of +arma$
@"The origin of *hairava can )e traced to the conversation )etween <ord *rahma and <ord
2ishn& reco&nted in "'hiv Maha3.&ran" where <ord 2ishn& as+s <ord *rahma who is the
s&preme creator of the niverse$ -rrogantly! *rahma tells 2ishn& to worship him )eca&se he
(*rahma) is the s&preme creator$ This angered 'hiva who in reality is the creator of all$ 'hiva
then incarnated in the form of *hairava to p&nish *rahma$ *hairava )eheaded one of *rahma1s
five heads and since then *rahma has only fo&r heads$ When depicted as Kala *hairava!
*hairava is shown carrying the decapitated head of *rahma$ "&tting off *rahma1s fifth head
made him g&ilty of the crime of +illing a *rahmin! and as a res&lt! he was forced to carry aro&nd
the head for years and roam as *hi+shatana! a mendicant! &ntil he had )een a)solved of the sin$"A
@'o&rce9 http9??en$wi+ipedia$org?wi+i?*hairavaA
+haira*a Ashtaka'
Translated )y .$ 5$ 5amachander
Kshethra .ala *hairava
@G&ardian of ,arth *hairavaA
5a+tha /walaa (ada dharam! sasi dharan! 5a+thanga the/o mayam!
Da++a 'hoola +apala pasa gadha dharam *hairavam!
Dirvanam Gathavahanam Trinayanamcha -nanda +olahalam!
2ande )hootha pisacha natha vad&+am Kshethrasya palam 'h&)ham$ 1
= sal&te the leader of ghosts and Gho&ls! <ord *hairava!
Who wears the red flame as his matted hair!
Who wears the moon! who shines in red colo&r!
Who holds a dr&m! spear! s+&ll! rope and mace in his hands!
Who is n&de! who rides on a dog! who has three eyes!
Who is always happy and e#&)erant and is the g&ard of the temple$
-sithanga *hairava
@Dar+ *odied *hairavaA
Trinethram! varadam shantham! m&nda mala )hooshitham!
'wetha varnam! +r&pa m&rthim! *hairavam K&ndalo//walam!
Gada +apala samy&+tham! +&marsya digam)aram!
*anam pathrancha san+ham cha -+sha maalaam +&ndalam!
Daga 6agnopaveetham cha dharinam s&vi)hooshitham!
*rahmani sha+thi sahitham! hamsaroodam s&roopinam!
'-rva)heeshta dharam nithyam asithangam *ha/amyaham$ B
= pray the dar+ *hairava who f&lfills all desires!
Who is forever! who has three eyes! who )lesses and is peacef&l!
Who wears a s+&ll garland! who is white! who is the <ord of mercy!
Who shines in his ear glo)es! who holds mace and the s+&ll!
Who is yo&ng and n&de! who holds arrow! vessel! conch! )ead chain and ear glo)es!
Who wears sna+e as sacred thread! who is well ornamented!
Who is with Goddess *rahmani! rides on a swan and is good to loo+ at$
Krodha *hairava
@-ngry *hairavaA
Trinethram! varadam! santham! +&marancha digam)aram!
Gadam shan+am cha "ha+rancha pada pathrancha dharinam!
<a+shmyacha sahitham vame gar&dasana s&sthitham!
Deela varnam maha devam 2ande 'ri Kroda *hairavam$ C
= sal&te the angry *hairava! who is )l&e and a great God!
Who has three eyes! )lesses! peacef&l! yo&ng and n&de!
Who is armed with mace! conch! wheel! rope and a vessel!
Who is near Goddess <a+shmi riding on Gar&da the eagle$
nmatha *hairava
@0rantic *hairavaA
%ema 2arnam! maha devam! hastha vahana s&sthitham!
Gadgam! +apalam! m&salam! dathantham! +edagam thadha!
2arahi sha+thi sahitham 2ande nmatha *hairavam$ E
= sal&te that 0rantic *hairava who is power called 2arahi!
Who is of golden colo&r! great God and rides on a swan!
-nd who holds sword! s+&ll! .estle and also the shield$
G&r& *hairava
@Teacher *hairavaA
Dangam +risna mr&gam pathram )i)ranam cha+r& pana+am!
Maheswaryay&dham devam vr&sharoodam smitha vahanam!
'h&dha sphati+am san+aram! namami 5&r& *hairavam$ :
= sal&te the *hairava with the deer! who is li+e p&re crystal and a destroyer!
Who holds a hatchet! deer! drin+ing go)let and a sword in his hands!
Who has the armed Maheswari )y his side and who is smiling and rides on a )&ll$
Kapala *hairava
@'+&ll *hairavaA
.asam! 2a/ram! thadha Gadgam pana pathranch dharinam!
=ndrani sha+thi sahitham Ga/a vahana s&sthitham!
Kapala *hairavam 2ande padma ragha pra)ham 'h&)ham$ G
= sal&te the *hairava of the s+&ll! who has a shining )ody!
Who holds rope! 2a/ray&dha! 'word and Drin+ing Go)let!
Who has with him =ndrani 'ha+thi! is )eing well praised and rides on an elephant$
"handa *hairava
@0ierce *hairavaA
Dhan&r )anancha )hi)ranam! Gadgam .athram Thadaiva cha!
Ko&mari sha+thi sahitham! 'hi+ihi vahana sthitham!
Gowri varnay&dham Devam 2ande 'ri "handa *hairavam$ H
= sal&te the "handa *hairava who is p&re white in colo&r!
Who holds rope! 2a/ray&dha! 'word and Drin+ing Go)let!
Who has with him Ka&mari 'ha+thi and rides on a peacoc+$
*heeshana *hairava
@Terriffic *hairavaA
Gadgam soolam Kapalancha darinam m&salam thadha!
"ham&nda sha+thi sahitham pretha vahana s&sthitham!
5a+tha varnam maha devam 2a)de *heeshana *hairavam$ I
= sal&te the Terriffic *hairava who is a great God of )lood red colo&r!
Who holds sword! trident! s+&ll and pestle in his hand!
Who has with him "ham&nda 'ha+thi and rides on a corpse$
'amhara *hairavam
@-nnihilator *hairavaA
Dasa )hah&m trinethram cha sarpa yagnopaveethinm!
Damishtra +arala vadanam ashtaiswarya pradhaya+am!
Digam)aram +&marancha simha vahana samsthitham!
'oolam damar&gam shan+am! gadam cha+rancha darinam!
Gadgam pathram cha Gadwangam pasa mang&sa meva cha!
gra roopam madonmathamam )ada vaalai!
"handi+a sha+thi sahitham dyayeth samhara *hairavam$ 8
= meditate on *hairava the destroyer! who is with "handi+a 'ha+thi!
Who has ten hands! three eyes and sna+e as sacred thread!
Who has protr&ding teeth! fearf&l loo+ and grants eight type of wealth!
Who is n&de! a yo&th and rides on a lion!
Who holds trident! dr&m! conch! mace and wheel in his hands!
Who holds sword! vessel! Gadwangam! rope and goad$
-nd who has fearf&l loo+s! wears s+&ll garland and greatly e#&)erant$
Kurukulla, the :n#hantress:
- diety e#ists in %ind& and *&ddhist Tantra who is often invo+ed in wor+s of s&)/&gation!
enchantment and magnetising people to yo&$ %er name is K&r&+&lla (prono&nced "Koo3roo3+oo3
lay" according to (ason Miller)$ =n *&ddhism she is an aspect of Tara who is often called the
"5ed Tara" and is considered the heart of Tara herself$ =n %ind& Tantra she is said to contain the
energies and presence of the Mahavidyas Tara! Trip&ra '&ndari (in her maiden form as "*ala
Trip&ra '&ndari") and Matangi$ 'he is the com)ined energy of these three goddesses$ Many
Tantri+s also )elieve that she is an aspect of the Mahavidya "hinnamasta$ The 4<alita
'ahasranama 'totram4 mentions her name as one of the many names of the goddess <alita
Trip&ras&ndari and in the 'ri 2idya Tradition she is associated with the energies of the 0&ll
Moon$ The Tantraraja Tantra gives a theory of 1: <alita Dityas which are energy rays of the
goddess <alita connected with the l&nar phases and Tara K&r&+&lla is said to )e the mother of
these energies$ =n the Shaktisamgana Tantra she is the fo&rth Ditya and a mantra is given for her$
.Kuru means "harsh so&nd!" and kulla means "family$" %er name derives from her place of
residence! K&r&+&lla Mo&ntain$ 'he was originally an =ndian tri)al deity! and was also
assimilated into the %ind& religion as well$ 'he is a vol&pt&o&s si#teen year old girl who is often
depicted as having red s+in and two pairs of arms$ 'he carries a )ow and arrow similar to "&pid1s
and wears a nec+lace made from the fifty severed heads of the fifty negative emotions she
vanJ&ished$ -nd she is always dancing$"
@ M&oted from9 http9??)ewitchingnames$)logspot$com?B011?0B?+&r&+&lla$html A
'he appears to &s as a se#y yo&ng maiden and speciali>es in the science of 2ashi+aran
(enchantment) or the art of "red" magic! red sym)oli>ing passion$ 'he can aid yo& to )ewitch
any man and woman and ma+e them attracted to yo&! even s&)servient at yo&r feet$ ,ven the
pop&lar %oodoo her)al oil form&las for drawing a lover s&ch as "0ollow Me *oy" or ",ssence of
*end37ver" can1t )eat what she can do for yo&$ 'he can change hearts in an instant! t&rning
enemies into friends and compelling those who never paid attention to yo& to start noticing yo&$
'he can ma+e yo& shine$ D&e to this a)ility she is very pop&lar with Tantri+as who are see+ing a
partic&lar lover or with those who are /&st loo+ing to get laid$ =t is perfectly 7K in Tantra to want
to get laid$ We ma+e no /&dgements on it$ We enco&rage people to find their )liss! even if the
)liss is associated with some se#&al e#perimentation$ =gnore all the pr&des and their se#3denying
religions; =n Tantra everything in moderation is recommended! )&t sometimes even e#treme
sens&al e#periences are enco&raged$ *ring o&t the whips and chains if thats what yo& need to p&t
the groove in yo&r mo/o; The gods will only smile and )less yo& as they ta+e a moment to ga>e
at yo& while in their own con/&gal )liss$
Maith&na 3 Gods in "on/&gal *liss
K&r&+&lla is also pop&lar with those who are see+ing a /o) as she can ma+e yo& stand o&t d&ring
an interview process and create conditions wherein yo& are li+ely to get hired or promoted$
@ "The goddess is &s&ally shown in her &s&al fo&r3armed form! dancing in ardhaparyan+asana and
adorned with crown of s+&lls! nec+lace of severed h&man heads! and the )one ornaments$ %er
&pper left hand )ears her standard attri)&tes of the drawn )ow and arrow! with the )ow in her left!
or wisdom hand$ The right hand co&nterpart of method is shown p&lling )ac+ the )owstring$ %er
one right hand holds a s&mmoning arrow or hoo+ and flower noose or string in her left hand$
=conographically the )ow and arrow are +ey sym)olic implements referencing the goddess1s
s&)/&gating J&alities$ When shown preparing to shoot! they are &nderstood to )e com)ining
wisdom and method to aim the power of that &nion straight into the enemy1s heart$ The arrow
serves to transfi# false views! while the )ow shows mastery over the three realms$ When )ow and
arrow are adorned with or created from flowers! as fo&nd in K&r&+&lla1s standard iconography! it
all&des to the destr&ction of Kamadeva! the %ind& god of passion! who after shooting arrows at
the meditating fig&re of 'hiva was )&rnt to ashes )y his wrath3filled ga>e$" A
@ M&oted from9 http9??l+cieB$)logspot$com? A
K&r&+&lla 6antra from 'ri 2idya Tradition
= first learned of K&r&+&lla years ago in =ndia from a Ti)etan *&ddhist Tantri+a of the 'a+ya
lineage who had made an altar to her in her home$ 'he told me a)o&t K&r&+&lla and e#plained
that she had wor+ed with her for over C0 years and had )een )lessed and protected )y her thro&gh
these years$ 'he was in her late si#ties )&t was very charming and = wo&ld even dare to go so far
as to say she was alittle "se#y"$ 'he had something a)o&t her that was captivating and a yo&thf&l
appearance and demeanor despite her elderly years$ = en/oyed her company immensely and we
wo&ld have wonderf&l conversations over tea$ 'ometimes = wo&ld even forget = was spea+ing to
an old lady and it felt li+e = was spending time with a high school sweetheart$ Dothing &ntoward
happened )etween &s! )&t she had tr&ly captivated me with her presence$
6ears later = read some references to K&r&+&lla in some %ind& Tantras wherein = learned that
she was also a %ind& goddess$ -t the time = was not as interested in the arts of enchantment!
feeling to myself that women were pro)a)ly more s&ited to e#ploring those arts$ <ater on =
learned that there were /&st as many men as women who practiced these arts and they were in
high demand )y those who were see+ers in Tantra$ There were several Tantri+ sadhana te#ts
specifically dedicated to her! and some *&ddhist masters speciali>ed in her practices and
empowerments$ - co&ple of years )ac+ or so = read a wonderf&l article )y 2a/ranatha ((ohn
Myrdhin 5eynolds) which e#plained a)o&t the Tantri+ magical traditions s&rro&nding K&r&+&lla
and = was captivated )y it$ 6o& can find the article on this site9
http9??va/ranatha$com?teaching?K&r&+&lla$htm
= also learned from (ason Miller1s )oo+ 4The 'orceror1s 'ecrets4 of a simple method to wor+
with her and = started doing so at the time$ = have fo&nd K&r&+&lla to )e a very &sef&l goddess in
many respects$ 'he has helped me to perform all types of wor+ings involving enchantment and
s&)/&gation$ = have learned that not only can she create passion she can also help yo& s&)/&gate it
so yo& can control yo&r emotions and l&sts$ 'he is not only a goddess of passion )&t can also
g&ide yo& to enlightenment and li)eration$ -few months )ac+ = received her empowerment from
a *&ddhist <ama to wor+ with her as well as g&idance from my G&r& a)o&t her practice in %ind&
Tantra$ 5ecently a rit&al te#t called the 4-rya Tara K&r&+&lla Kalpa4 was translated )y the
IE!000 pro/ect which is wor+ing on translating many Tantri+ te#ts$ = have )een awaiting this
translation for some time as this rit&al man&al gives many of the magical practices of K&r&+&lla$
6o& can find it on this site9 http9??read$IE000$co?W5eading5oom?TBB0IE30I1300G?0
,n/oy;
K&r&+&lla *i/a (seed sylla)le) %rih in Devanagiri
script
Kurukulla Mantras:
.st Buddhist Mantra> 7M K$3$K$LL)A *3! S=)*)
Jnd Buddhist Mantra> 7M K$3$K$LL)A *$M *3!* S=)*)
.st *indu Mantra> 7M K$3$K$LL)A S=)*)
Jnd *indu Mantra> K$3$K$LL)A)* 7M K$3$K$LL)A *3!* S=)*)
3rd Hindu Mantra (for Kurukulla as Kali Nitya) : Krim Om Kurukulle Krim Hrim Mama
Sarva-Jana-Vasamanya Krim Kurukulle Hrim Svaha
An !"erien#e $ith Ka'ala Maha*idya
The Mahavidya Kamala! who is the em)odiment of light! )ea&ty and tr&th! is the Divine
Mother who delights in giving her children wealth! )ea&ty! prosperity and happiness$ 'he is the
Tantri+ version of the goddess <a+shmi and is Divine grace in an active form as manifested in the
material realm$ *eing in her presence is to e#perience Divine *ea&ty! as she e#presses it clearly
thro&gh her manifest )eing$ 'he evo+es feelings of love! p&rity! )ea&ty and devotion in one1s
heart! and wor+ing with her over time awa+ens these attri)&tes in yo&$ When = see her in
meditation or vision tears of gratit&de are often shed as = e#perience her thro&gh feelings of love!
)liss and rapt&re$ 'he once told me that she will only come to yo&r home if yo& are open to
p&rity and )ea&ty! within and in yo&r environment$ 'he also stays away from a dirty home! so if
yo& want to invite her to yo&r place then ma+e s&re yo& clean &p first$ 7f co&rse to an -ghori
who sees everything as )ea&tif&l and p&re this doesn1t present m&ch of an o)stacle$ *&t if yo&
haven1t tasted that state of conscio&sness then yo& wo&ld do well in concentrating on practices of
p&rity and light to draw Kamala1s attention$ That means ta+ing )aths or a)l&tions )efore calling
to her! wearing clean clothes! and +eeping a clean home and altar with fresh offerings for her$
The invocation of light within yo&r energy field will also draw her near$
-n =ndian G&r&! Krishnananda/i! teaches a wonderf&l meditation techniJ&e involving light
that = often practice along with Kamala1s mantra$ =t has helped me open &p to her presence even
more$ This is the techniJ&e as given in his site http9??www$lightagemasters$com?meditation$html9
@This is not a religio&s practice$ This is p&rely 'pirit&al$ -nyone can practise this$
'it erect facing Dorth$
<oo+ straight and close yo&r eyes$ 5ela#$
=magine yo& are filled with <ight$
DonPt try to see the <ight$ 6o& cannot see it$ *&t e#perience the <ight$ 6o& can do it$
.ractise this for a minim&m of H min&tes to one ho&r$
-fter the practice! lie down for a few min&tes and rela#$ A
= &s&ally add to this techniJ&e )y chanting Kamala1s mantra along with the meditation e#ercise9
"Om Shreem Hreem Shreem Kamale Kamalalayei
Praseed Praseed Shreem Hreem Shreem Om
Mahalakshmiyei Namah"
Kamala devi loves things that evo+e a sense of )ea&ty and sweetness$ = often offer to her roses!
crystals! sweets! sil+ cloths! and nice scented oils$ 'he has in t&rn )lessed me with more than =
ever anticipated$
-few years )ac+ = acJ&ired her metal yantra from =ndia and = have made a ha)it of invo+ing
her presence into it and ma+ing offerings to it every 0riday$ Wor+ing with 6antras is an effective
way of att&ning to and invo+ing?evo+ing the presence of different deities and spirits and their
energies$ - 6antra (literal translation X "machine") is a geometrical diagram or talisman that is
&sed as an aid to meditation or tantri+ worship! somewhat similar to an icon$ 0or those of yo&
who are interested! there are several online s&ppliers who provide some good J&ality yantras$
(&st ma+e s&re yo& research the companies first$ There are several different p&/as (worship
rit&als) for 6antras from simple ones to more comple# versions$ The following video gives a
simple ceremony to worship and ma+e offerings to a deity thro&gh a yantra which can )e &sed for
the Kamala yantra along with a mantra of Kamala9

,ver since = started worshipping Kamala1s yantra every 0riday = have fo&nd that my income
has increased e#ponentially$ Money comes to me from &ne#pected so&rces! and my career has
)een getting )etter with reg&lar promotions and pay raises$ My home has also ta+en on a sense of
sanctity and = have en/oyed m&ch peace and happiness in my domestic life$ = also on occasion
see the goddess Kamala in meditation and dreams as a celestial goddess of light$ 'he is very
lovely to )ehold and her presence is delightf&l$ 'he has also )een of m&ch assistance to me when
wor+ing on )ehalf of clients who are see+ing employment! )&siness advancement! or monetary
prosperity in their lives$
When = did the Mahavidya sadhana for Kamala
(http9??www$siddhashram$org?s188I11::f$shtml) = felt my heart cha+ra open &p completely$ Do
dr&g! not even MDM- (ecstacy)! co&ld compare to this e#perience$ = fell in love with the Divine!
the world and all h&manity$ 0or three days = wal+ed in a state of samadhi$ = h&gged people! trees
and +issed the gro&nd = wal+ed on$ ,verything felt alive for me$ ,verything felt )right$ My )ody
tingled with pleas&re$ The following poem! 'amadhi! (+rom /0hispers +rom #ternity/) )y
.aramahansa 6ogananda )est capt&res my e#perience9
Samadhi
2anished the veils of light and shade!
<ifted every vapor of sorrow!
'ailed away all dawns of fleeting /oy!
Gone the dim sensory mirage$
<ove! hate! health! disease! life! death!
.erished these false shadows on the screen of d&ality$
Waves of la&ghter! scyllas of sarcasm! melancholic whirlpools!
Melting in the vast sea of )liss$
The storm of maya stilled
*y magic wand of int&ition deep$
The &niverse! forgotten dream! s&)conscio&sly l&r+s!
5eady to invade my newly wa+ened memory divine$
= live witho&t the cosmic shadow!
*&t it is not! )ereft of meN
-s the sea e#ists witho&t the waves!
*&t they )reathe not witho&t the sea$
Dreams! wa+ings! states of deep turiya sleep!
.resent! past! f&t&re! no more for me!
*&t ever3present! all3flowing =! =! everywhere$
.lanets! stars! stard&st! earth!
2olcanic )&rsts of doomsday cataclysms!
"reation1s molding f&rnace!
Glaciers of silent #3rays! )&rning electron floods!
Tho&ghts of all men! past! present! to come!
,very )lade of grass! myself! man+ind!
,ach particle of &niversal d&st!
-nger! greed! good! )ad! salvation! l&st!
= swallowed! transm&ted all
=nto a vast ocean of )lood of my own one *eing;
'moldering /oy! oft3p&ffed )y meditation
*linding my tearf&l eyes!
*&rst into immortal flames of )liss!
"ons&med my tears! my frame! my all$
Tho& art =! = am Tho&!
Knowing! Knower! Known! as 7ne;
TranJ&illed! &n)ro+en thrill! eternally living! ever new peace;
,n/oya)le )eyond imagination of e#pectancy! samadhi )liss;
Dot a mental chloroform
7r &nconscio&s state witho&t wilf&l ret&rn!
Samadhi )&t e#tends my conscio&s realm
*eyond the limits of the mortal frame
To farthest )o&ndary of eternity
Where =! the "osmic 'ea!
Watch the little ego floating in me$
The sparrow! each grain of sand! fall not witho&t my sight$
-ll space li+e an ice)erg floats within my mental sea$
"olossal "ontainer! =! of all things made$
*y deeper! longer! thirsty! g&r&3given meditation
"omes this celestial samadhi
Mo)ile m&rm&rs of atoms are heard!
The dar+ earth! mo&ntains! vales! lo; molten liJ&id;
0lowing seas change into vapors of ne)&lae;
"um )lows &pon the vapors! opening wondro&sly their veils!
7ceans stand revealed! shining electrons!
Till! at last so&nd of the cosmic dr&m!
2anish the grosser lights into eternal rays
7f all3pervading )liss$
0rom /oy = came! for /oy = live! in sacred /oy = melt$
7cean of mind! = drin+ all creation1s waves$
0o&r veils of solid! liJ&id! vapor! light!
<ift aright$
Myself! in everything! enters the Great Myself$
Gone forever! fitf&l! flic+ering shadows of mortal memory$
'potless is my mental s+y! )elow! ahead! and high a)ove$
,ternity and =! one &nited ray$
- tiny )&))le of la&ghter! =
-m )ecome the 'ea of Mirth =tself$
.osted )y -ghor .ir at I91B .M
<in+s to this post
<a)els9 aghori! Kamala! Mahavidya
Ariday, Se"te'2er 2, 2011
An !"erien#e $ith Matangi Maha*idya

7atangi 7ahavidya is truly the patron of outcastes. In India she has
become a favorite deity for prostitutes, transgendered people, poets, artists,
street children and con!men. 'he possesses the power of speech and
mantras, and is called upon by tantrikas in all arts of enchantment,
magnetism, attraction, and creativity. 'he is said to be one of the se.iest
deities out there with a beautiful body, luscious lips and enchanting eyes.
'he can make a man fall in love with you, re!unite lovers, enchant a boss to
give you a promotion, or ust give you a great boost in your se.!life. 'he is
very helpful in re!stimulating romantic sparks in a marriage that has lost it.
'he can also help you create a magnetic aura to attract people to you,
whether it be for relationships or friendship. "eing a goddess who is
worshipped through polluted or left!over items, I have heard of prostitutes
offering her se.ual fluids from their love!making sessions to increase their
business. 'he is also associated with the goddess 7ohini (the 2ord 0ishnu
when he disguised himself as a goddess and had se. with 2ord 'hiva), and is
said to be androgynous and able to assume a male or female form. "ecause
of this aspect of her, the transgendered and 2-"T community in India takes
her as a patron. 'he accepts all who society has discarded. 'he is mother,
comforter and friend to all. 'he doesn#t ask too much from her children and
partakes of left!over food that has touched the lips and hands of her
devotees. In return she blesses those who make such offerings with love,
happiness and success.
The 7ahavidya 7atangi is said to be linked to green Tara. "oth have dark
green colored skin, and their devotees see them as one and the same.
9fcourse in the greater scheme of things all the 7ahavidyas are 9ne, being
different facets of the &ivine 7other. The Mantra Mahodadhi of Mahidhara
describes the goddess 7atangi as she 3whose comple.ion is dark like the
cloud, who is seated on a pedestal studded with gems, who wears red cloth,
who listens to the chirping sound of the parrot, who is stationed on a lotus,
who is inebriated after the consumption of li(uor, and who plays on the
lute.3 It goes on to say that one can please 7atangi and receive her aid by
repeating her mantra ten thousand times ending with =AAA repetitions of her
mantra during a *ire offering ceremony (/oma) in which 7adhuka flowers
are smeared with honey and offered into the fire. The mantra that is given
in that te.t is 39m /rim Aim 'rim 4amo "hagavati +cchistacandali 'ri
7atangesvari 'arvananavasamkari 'vaha3.

The Lalithopakhyana gives a prayer!verse with several names of 7atangi8
Sangeeta yogini shyama shyamala mantra nayika
mantrini sachiveshani pradhaneshi shukapriya
vina vati vainiki cha mudrini priyakapriya
nipapriya kadambeshi kadamba vanavasini
sadamada cha namani shodashaitaini kumbhaja
It is said that the one who recites this stotra often can con(uer all the three
worlds.
I once witnessed a Tantrika using a special powder to enchant a
prospective lover with the help of 7atangi 7ahavidya. 'he smeared some
black crow feathers with honey and her menstrual blood, burned them in a
fire until they reduced to ashes. Then she took the ashes and inspired them
with 7atangi#s tantrik mantra. 'he then proceeded to sprinkle the ashes in
the pathway of her lover calling upon 7atangi &evi to make the man fall in!
love with her) as soon as he had stepped on the ashes he became enchanted
by her.
7atangi Bantra

I have also used 7atangi#s Bantra etched on a sheet of copper to create
love between two people. I took the pictures and other personal effects of
the couple and place them on either side of a matangi yantra, then tied them
together in a packet while chanting 7atangi#s mantras and asking her to bind
them together in love. Then I placed the entire package in a red cloth and
buried it in the house or yard of the one sought for love. Its never failed to
bring the two people together as a couple.

.osted )y -ghor .ir at :9BE .M
<in+s to this post
<a)els9 aghora! e#perience! matangi
Dednesday, August 2B, 2011
An !"erien#e $ith +agala Mukhi Maha*idya
*agala M&+hi Mahavidya is a goddess who is so&ght )y many who wish to silence their
enemies$ Too many times innocent people are the victims of malicio&s gossip and lies
perpetrated )y their open or hidden enemies to destroy their lives$ *agala M&+hi can )e
petitioned to stop s&ch people$ =t is said that she once defeated a powerf&l demon named Madan
)y sei>ing his tong&e and then )eating him into s&)mission$ 'he has certainly )een of m&ch
assistance to me in stopping the actions of those who have tried to destroy my rep&tation or those
of my clients$ 7ne of the simplest spells she has ta&ght me for doing so is to ta+e a piece of flat
chewing g&m and name and identify it as the tong&e of yo&r enemy (or )ac+3)iter)$
-fter doing so! ta+e the tong&e (g&m) to a tree with a strong tr&n+$ -lso ta+e with yo& some
clove oil! C small iron nails! C stic+s of nagchampa incense! t&rmeric powder and red cayenne
pepper$
Go to the tree and draw with a stic+ or staff a small circle aro&nd it at the )ase of the tree
s&rro&nding the entire tree$ 6o& sho&ld )e standing o&tside the small circle$ =nside the circle (and
on the gro&nd ne#t to the tree) place the three nagchampa incense stic+s! light them as an
offering! and call &pon the Mahavidya *agala M&+hi thro&gh her mantras or stotrams and
thro&gh yo&r own invocatory prayers$ Then tell her a)o&t the person who has )een )othering yo&
and what yo& want her to do to him?her$ .&t some clove oil on the tong&e (chewing g&m) on )oth
sides! and sprin+le some cayenne pepper and t&rmeric on it$ The clove oil represents the power
to n&m) the tong&e! the cayenne pepper to )&rn the mo&th when it spea+s ill! and the t&rmeric is
to )ring *agala M&+hi1s infl&ence in (as it is one of her main her)s! and is in her color! yellow)$
Then place the tong&e (g&m) flat on the tree )ar+! offer it to *agala M&+hi! and with three
nails! one at a time! nail the tong&e on to the tree while repeating the Tantri+ Mantra for *agala
M&+hi9
"O' H$R##' *"!"$"'1KHI S"R2" D1SHT""' 2""3H"' '1KH"' ,"D"'
ST"'*H"4" 5I2H""' KI$"4" *1DDHI' 2I"SH"4" H$R##' O' S2"H".
Wal+ away from the tree witho&t loo+ing )ac+ and with f&ll confidence that *agala M&+hi
will stop yo&r enemy from spea+ing ill of yo&$ = once &sed this spell to help a client who was
facing a co&rt case with a witness who was very hostile to her! and who was +nown for ma+ing
&p stories$ D&ring the co&rt proceedings the witness got laryngitis and co&ldn1t give testimony$
The /&dge resched&led the co&rt proceedings! )&t the witness got cold feet and didn1t testify$ My
client won the co&rt case easily$ *agala M&+hi is s&pposed to )e an e#pert in ='T-M*%-D
(paralysing) magic! and she is said to )e a)le to stop the movement of any living )eing or non3
living o)/ect in nat&re$ 'he certainly fro>e &p that witness from her pro)a)le false testimony$
= came &p with another spell for *agala M&+hi that is &sef&ll for free>ing enemies tong&es
and actions from ca&sing me harm$ =t is )ased on the pop&lar free>ing spell that many witches
are familiar with$ =n my own adaptation of it = draw *agala M&+hi1s yantra on a small sJ&are
piece of paper! along with the name of the person whose actions = want to free>e aro&nd it! and a
message to *agala M&+hi a)o&t what = wish her to do$
= then roll the paper away from me and )ind it with a yellow string while chanting *agala
M&+hi1s Tantri+ mantra and tie it with a +not$ = wo&ld place it in a small plastic )ottle filled with
water and p&t it in the )ac+ of my free>er$
-s long as the pac+age remains in the free>er the enemy1s actions remains fro>en$ There is a
/o+e going aro&nd in the magical comm&nity on whether we magical practitioners &se o&r
free>ers for food after3all or /&st for for o&r magical goodies$
Whenever = have done *agala M&+hi Mahavidya1s sadhanas = have had many strange and
wondero&s e#periences$ The following lin+ gives one of her sadhanas which = have done in the
past9
http9??www$an&sthano+arehasya$com?article?Method3of3Maa3*aglam&+hi3'adhna3and3
attainment3of3siddhi$pdf
= did this sadhana (spirit&al practice) daily for E0 days in a row$ = dressed in yellow! sat on a
yellow mat and as = remem)er most of the implements and offerings = &sed in her worship were
yellow colored$ The sadhana involved chanting her many names! worshipping her yantra thro&gh
a speciali>ed p&/a! and doing her +avach invocation! strotram (hymn) and mantras$ What =
e#perienced was an intense feeling of heat in my spine and )ody$ = had alot of energy and got
little sleep at night$ My will power also increased thro&gh the days! and = fo&nd myself capa)le
of withstanding changes in the weather easily$ Deither cold nor heat affected me$ Many people
reported to me that my eyes glowed with fire; = also felt a deep peace of mind and my tho&ghts
were stilled$ = remem)er )ecoming very sensitive to the emotions and tho&ghts of others$ 7ne
time a co3wor+er got me &pset and = stared at him in anger$ '&ddenly he /&st started sha+ing for
no reason and started )a))ling li+e an idiot and managed an apology$ = thin+ it was *agala
M&+hi1s power that was wa+ing &p in me that affected him in s&ch a way! ca&sing him to act so
strangely$ = also was a)le to control some nat&ral phenomenon$
Whenever it was a clo&dy day and it loo+ed li+e it was going to rain heavily = was a)le to loo+ at
the clo&ds and as = stared into them they wo&ld clear away and the s+ies wo&ld )e clear once
more$ = noticed that when = did it while chanting *agala M&+hi1s mantra and pro/ecting light
from my eyes it wo&ld happen faster$
The sadhana of *agala M&+hi showed me who my real friends were and who were hidden
enemies$ My int&ition increased immensely and = co&ld read the hidden intentions of people$ =t
/&st made me more wary of people in general! and = preferred solit&de more than anything else$
Despite that! = also noticed that people who didn1t wish me well had )ad things happen to them or
they wo&ld leave my environment witho&t me wishing them any ill3will$ =t was as if *agala
M&+hi1s energy was shielding me from negative people and deflected them away from me$
D&ring my travels = have met many different Tantri+ practitioners$ 7ne of the ones that
impressed me alot was one who had developed the f&ll siddhi (attainment) of *agala M&+hi$ %e
had &ncanny a)ilities! one of which was a hypnotising stare$ %e co&ld convince anyone to do
anything he wished )y loo+ing into their eyes! and he wasn1t conscio&sly &sing any hypnotic
techniJ&es! nor did he admit to having st&died hypnotism$ =t was as if his ga>e was penetrating
and too+ yo& into his sphere of infl&ence$ %e also once demonstrated privately to me some of
his siddhis$ %e too+ a piece of cotton! enchanted it with *agala M&+hi1s mantra and threw it at a
passer3)y$ The person stopped in his trac+s and co&ldn1t move for afew min&tes$ = as+ed the
passer3)y if he was o+ay and he said that his legs were n&m)$ =t was ama>ing; "ertainly *agala
M&+hi1s rep&tation for paraly>ing (istam)han) was literal$
.osted )y -ghor .ir at :9E: .M
<in+s to this post
<a)els9 aghori! *agala M&+hi
Ariday, August 1;, 2011
An !"erien#e $ith Dhu'a*ati Maha*idya
8humavati Mahavidya reminds me much of the 1reek goddess *ecate in her crone
aspect. 2ust like *ecate she is a patron of witchcraft and dark magic. She also rules the
underworld. She is one of the Mahavidyas who rules over death maran" magic,
confusion uchchatan" magic, and separation vidweshan" magic, and is often called
upon for those particular tasks. She also brings depression and poverty to one's
enemies.
*er magic is powerful and she is a favorite deity of those witches and sorcerors who
perform works of black magic. ! once had a client who was being attacked by a Tantrik
witch who was working with this Mahavidya. My client was having many problems,
which included bad health, poverty, and attacks from spirits known as #churail#. The
Mahavidya 8humavati is Gueen of the churail spirits which she dispatches to destroy
someone when she is called upon to do such a task.
ch&rail
?#) churel, also written as #churail#, or rather #chudail# pronounced chew(dail"
8evanagari> " is a female ghost out of *indu folklore. She appears either as a
hideous creature with long sagging breasts and unkempt hair, or as a beautiful young
woman who can charm any man. 7ften, her feet are backward, and she has an
unnaturally long and thick black tongue. The churel is said to be the unhappy ghost of a
woman who died in childbirth or while menstruating. This connection means that she
sucks blood, a habit shared with another monster, the vampire, and because young men
are the cause of her death, the 5hurel always drinks from young men, beginning with the
one she loved in life. The churel usually lives near small rivers, springs or cemeteries.
She is either seen wearing a white or a red sari' representing a widow or a bride
respectively. )lternatively churels are said to be the spirits of black witches who sold
their souls in return for powers of black magic.#C Quoted from: Wikipedia.
Dh&mavati
)nyhow, some evil witch in !ndia, witchcraft is not necessarily #white# as in the
+iccan religion; it is often malevolent" had done through the assistance of the
Mahavidya 8humavati" a heavy curse on my client who was suffering horribly. +hen !
arrived at his house ! noticed that there were crows all over his yard. This is usually a
sign of either the deity Shani Saturn" or that of the Mahavidya 8humavati. My client
reported to me that he was suffering horrible nightmares in which he was being attacked
by spirits that looked like old hags with long claw(like nails. Sometimes he would wake
up with these nail(marks on his flesh. *is house also had a gloomy feel to it, like a dark
cloud was around the place. ! also noticed a horrible stench like that of faeces inside the
house. %one of us could detect where it was originating from. )ll these were signs of
dark spirits and occult forces at work. )fter performing divination and consulting my
own spirits ! received confirmation that my client was indeed under magical attack. So !
made preparations to cleanse him of this evil. ! made him a E herbs anti(he& bath with
basil, rue, rosemary, spearmint, hyssop, ,uniper, bay, agrimmony, and mate. !
enchanted the bath with mantras for spiritual purification and protection, and instructed
him to use it daily for the ne&t E days. ! then proceeded to cleanse his home with ganga
,al water from the 1anga river" mi&ed with salt, and incense of looban frankincense"
and googal myrrh" while chanting the *anuman 5halisa a prayer(chant to the god
*anuman" in each room of the house, paying special emphasis to the line in the
*anuman 5halisa which states>
(Bhoot pisa%h )ikat nahin aa&ai Maha&ir *ab naam suna&ai(
Translation> #)ll the ghosts, demons and evil forces keep away, with the sheer mention
of your great name, 7 Mahaveer6#
%an&man
*anuman is one of the most powerful deities in the *indu pantheon. *e plays a
similar role as )rchangel Michael in !ndia, and ghosts and demons flee from the place
where he is invoked. ! chanted that particular line from the *anuman 5halisa ./0 times
in each room, blew on the four walls of every room of the house while fumigating the
house with the incense. ! also enchanted H Tantrik %ariyals small one(eyed coconuts"
with the *anuman 5halisa and buried them in the four corners of the house. ! then did
an offering of limes and pumpkins to 8humavati at a crossroads and asked her to
remove the curse on my client. The effects of the ceremonies ! performed became
evident within afew hours and my client regained his peace of mind. The curse was
effectively removed and his general life and health improved for the better, and the dark
cloud was lifted from his home. *e also reported no more attacks from the churail, and
the mysterious stench disappeared.
! knew one Tantrika who was a devotee of 8humavati. *e wore black all the time and
was able to read the minds of others. *e attributed his powers to Mahavidya
8humavati's blessings. ! once witnessed him doing a break(up spell on a couple. *e
took two palm(si@ed rocks from a river.

*e wrote on each rock individually with a lead pencil the name of the person, their
mother's name and birthdate. *e then lit some charcoal on his incense burner. *e put
some red chillies in the incense burner while invoking 8humavati through invocatory
prayer. *e then named each rock with the name of the person while fumigating the rock
with the chillies incense smoke. )fterwards he proceeded to ask 8humavati to separate
the couple and break(up their marriage, to cause hate in their hearts for each other. *e
took the two rocks and banged them together while chanting 8humavati's mantra
#8*$%1 8*$%1 8*$M)=)T! T*)* T*)*6# over and over again while hitting the
rocks together until they cracked. !t was so eerie the way he chanted the mantra, and he
did it with such rhythm and precision. ) cold shiver went up my spine. Kinally he took
the pieces of the two rocks and buried them in two graves at the opposite sides of a
cemetary. Sure enough, the couple started fighting soon after and ended up divorcing.
.osted )y -ghor .ir at G9CC .M
<in+s to this post
<a)els9 aghora! dh&mavati! Mahavidya
Monday, August 17, 2011
An !"erien#e $ith .hinna'asta Maha*idya
There are certain signs which herald the s&ccessf&l practice (siddhi) of different deities$ 0or
"hinnamasta it is &s&ally a lightning storm$ This has )een my e#perience and the e#perience of
most Tantri+as who have wor+ed with this deity$ 'he certainly lives &p to her name of "2a/ra
2airochaniya" (the lightning3force power )ehind the <ord who wields the 2a/ra)$
The following is the e#perience of one spirit&al practitioner of this great Mahavidya9
Reprinted from: blog.BalancedSpirituality.com
@7m vidy&t sa+ti swar&pinyai namaha$ = offer my love and reverence to Divine Mother! who
em)odies raw electrical power$
The sacred element of fire has pro)a)ly always fascinated people! and lightning has certainly
always )een a so&rce of terror and awe$ =1ll never forget one of my earliest e#periences with
-mma! when a sacred fire ceremony seemed to call forth an incredi)le response from Mother
Dat&re$
Many religions and c&lt&res &se candles! incense! sacred flames! or fire imagery in their
ceremonies$ =n the ancient %ind& or 2edic tradition! fire has tremendo&s importance! and the
2edic rishis developed many powerf&l ceremonies to channel the spirit&al power of fire for
individ&al and societal )enefit$ 2edic fire ceremonies are called "ya/nas" or "homas$" 6a/na
derives from the 'ans+rit root "y&/!" which means to &nite or merge$ %oma comes from the root
"h&!" which means to offer$ Th&s! a homa ena)les &s to merge in the Divine )y ma+ing offerings!
which act&ally represent the offering of o&r very own selves$
An Unforgettable Fire Ceremony
Thro&gho&t the years! =Pve )een fort&nate to attend many 2edic homas that were intensely
moving! spirit&ally profo&nd! and p&rifying on the deepest level imagina)le$ *&t o&t of all these
a&spicio&s homas! there is one homa that = will never forget! even tho&gh it too+ place in a simple
setting! with no ela)orate preparations or 2edic priests$ 'everal years ago! = attended one of my
g&r&1s meditation retreats in the "ats+ill mo&ntains of Dew 6or+ state$ 7n the last day of the
retreat! a 'ri <alita 'ahasranama %oma was held$ This is a homa in which Divine Mother <alita1s
tho&sand names are recited! while ma+ing an offering of rice p&dding into the fire with each
name$
The homa was held o&tside! amidst the )ea&tif&l splendor of Dat&re$ There were plenty of rolling
fields and )ea&tif&l trees! and the scene was framed )y the gorgeo&sly verdant "ats+ills$ 'everal
devotees were )lessed with the opport&nity to chant the 'ri <alita 'ahasranama mantras that day$
With each )lissf&lly sweet name of Divine Mother! sweet pongal! which is said to please Divine
Mother and give healing to the ,arth! was offered into the specially prepared fire$
i!ine "nergy Starts to Build as an Une#pected Storm Approaches
-s the chanting contin&ed! = co&ld feel a profo&nd spirit&al energy )&ilding! and the homa
vi)rations made it very easy to enter into a meditative state$ -ro&nd the :00th name! = s&ddenly
noticed that one corner of the s+y was starting to t&rn very dar+$ The day had )eg&n with
a)sol&tely clear s+ies and not a trace of a clo&d$ Do storms had )een predicted$ %owever! as the
energy +ept )&ilding! = watched as the )ea&tif&l deep )l&e stormclo&ds rapidly overtoo+ the entire
s+y$ -s they approached! the air )ecame palpa)ly electric with a special presence! and )y the
I00th name! the clo&ds s&ddenly )ro+e open directly a)ove &s$
-s the rain pelted down! people raced to s&spend a tarp a)ove the homa fire! so that it wo&ld )e
protected from the rain$ 7nce a homa is started! it m&st )e completed properly! and the fire
sho&ld not go o&t$ Many devotees had the rare opport&nity to QshelterR God in the form of the
homa fire )y holding the tarp aloft$ The rain po&red down so a)&ndantly that soon we were all
sitting in two inches of water! completely soa+ed$
$ightning Flashes Both %ithin and %ithout
-s lightning flashed and th&nder crac+ed aro&nd &s! = felt myself )eing overta+en )y intense
s&rges of electrical energy within my )ody$ '&ddenly! a torrential stream of energy was moving
&p my spine! and electrical vi)rations were shooting down my arms and o&t my hands! which
spontaneo&sly formed chin m&dra$ This is a m&dra commonly &sed in meditation! in which each
th&m) and forefinger are /oined together$ 0eeling myself loc+ed in a meditative post&re even as =
was )ecoming &tterly drenched! = s&rrendered to the energy within$
,very rolling )oom of th&nder seemed to )e Divine MotherPs voice! spea+ing in a powerf&l and
ma/estic Qstorm3lang&age$R = felt each crash of th&nder penetrate deep inside my ri)cage! and the
so&nd vi)rations seemed to energi>e and heal my heart from the inside o&t$ The th&nder seemed
li+e Divine Mother1s )lissf&l la&ghter! and as it rippled thro&gh my mind in the form of waves of
)liss! = )egan la&ghing &ncontrolla)ly from sheer /oy and e#hilaration$
=t felt as if Divine Mother herself had come to )less everyone in the form of the storm! and = had
no do&)t that we were having darshan of 2a/ra 2airochani or 2idy&t 'a+ti 'war&pini! Divine
Mother who is em)odied in the power of electrical energy$ 2a/ra means th&nder)olt in 'ans+rit!
and 2airochani means "'he who radiates )rilliant light$" =t seemed clear that = was having
darshan of Mother in her powerf&l form as 2a/ra 2airochani$
With the com)ination of the sacred homa fire! the torrential downpo&r of rain! and the intensely
powerf&l lightning crac+ling all aro&nd &s! my s&)tle )ody felt energi>ed and activated )eyond
)elief$ -ccording to David 0rawley! 2a/ra 2airochani is another name for "hhinnamasta! who
represents the free flow of the +&ndalini energy within the s&sh&mna! or central energy channel$
'o it1s not s&rprising that the appearance of 2a/ra 2airochani in the form of th&nder and lightning
wo&ld ca&se my own +&ndalini energy to flow intensely &p my spine$
This e#perience seemed to highlight how intimately connected the 2edic tradition is with Dat&re!
and how 'ri <alita 'ahasranama is profo&ndly connected to the five elements as well as the
s&)tle )ody of light within &s$ -fter the homa! when = came close to -mma to receive her
)lessing! -mma )egan la&ghing sweetly when she saw me$ To&ching her head to mine! she said
in a /o+ing manner! QWe had f&n at the homa! didnPt we;R = /&st smiled! too immersed in )liss to
spea+$
7m va/ra vairochanyai namaha$ = offer my loving reverence to Divine Mother! who ill&minates
my heart3space li+e a )rilliant flash of lightning$A
"hinnamasta! who is also +nown as "=ndrani" (the spo&se of the <ord =ndra)! displays her
power! pleas&re and wrath thro&gh displays of flashes of lightning in the s+y$ The god and Deva3
King =ndra! her h&s)and! is the )ringer of lightning! storms! and rainfall! and she is the power
)ehind his throne$ = e#perience her as p&re electrical force that s&rges thro&gh my )ody when her
presence is near$ 7ften times her energy is so strong that electrical eJ&ipment malf&nctions
d&ring the period that = practice her sadhana$ "ell phones malf&nction! the television t&rns on
and off )y itself! light3)&l)s )low o&t! and = will often >ap myself with static electricity when she
is aro&nd me$ '&ch physical manifestations are common when wor+ing with her$
= have also fo&nd her presence to )ring a)o&t rapid changes in my life! sometimes more
drastic than what = anticipated! )&t all for my highest good$ %er energy is somewhat similar to
the Tarot card "The Tower$"
The Tower card sym)oli>es s&dden and drastic changes that can ca&se emotional &pheavals$
"hinnamasta1s infl&ence in o&r lives can sometimes feel that way$ 'he will end relationships or
employment that no longer serves yo&r highest good! to open the way to new and )etter things$
'he will p&sh yo& forward to accomplishing what yo& came here to do! sometimes accelarating
yo&r +arma in an effort to transm&te it J&ic+ly$ The awa+ening of one1s +&ndalini energies can
feel li+e a roller coaster ride! )&t it is necessary to go thro&gh the spirit&al alchemical fire in order
to transm&te the lead into the gold$ "hinnamasta is the force that brea&s the +nots that +eep the
+&ndalini energy from flowing &pwards towards its destination! to propel yo& to 7neness with the
Divine$ Th&s she is also very &sef&l in removing all o)stacles in general! whether those o)stacles
)e sit&ations or people$
7ne of the ways "hinnamasta can help with is in conf&sing or destroying one1s enemies$
-ltho&gh = am not one who en/oys c&rsing others! = have o)served Tantri+as doing a lime or
lemon c&rse on their enemies with the assistance of the Mahavidya "hinnamasta$ The lime or
lemon is given a small slice! where hair or another tagloc+ of a person is inserted! and then is
named after the person and represents the persons head$ The goddess "hinnamasta is then called
thro&gh her mantras to assist in the spell and is offered the head of the enemy$ Things are then
done to the head (lime or lemon)$ Depending on what yo& wish to do to the person! it is done
thro&gh the lemon$ =t can )e pric+ed with needles and pins to ca&se pain and headaches! it can )e
pierced with nails from a grave yard to ca&se death or nails from a mental asyl&m to ca&se
insanity$ The lime or lemon is then tied to a cord that is hanged on a tree in a graveyard$
=t can also )e placed into a /ar of vinegar to so&r the person1s life$ "hinnamasta delivers the c&rse
J&ic+ly to the target! as she has a severed head herself$
.osted )y -ghor .ir at I9B: .M
<in+s to this post
<a)els9 aghori! chinnamasta! Mahavidya
Tuesday, August ;, 2011
An !"erien#e $ith Tri"ura +haira*i Maha*idya

+henever ! think of the Mahavidya Tripura Bhairavi ! always see a beautiful woman
surrounded with flames in my mind. That is because that is how she always appears to
me when ! engage in any of her sadhanas spiritual practices". The first time ! made
contact with her ! wasn't specifically trying to attune to her. ! was doing a homa fire
ceremony" to worship and receive the blessings of her husband, Kala Bhairava, who is a
ferocious form of the Lord Shiva. ! was having some problems in my life that were
karmically related and an astrologer ! know recommended that ! propitiate Kala
Bhairava through a homa.
This Kala Bhairava homa is similar to the one ! performed>
http>--www.vedicastrologer.org-homam-bhairava-bhairavaLhomamLenglish.pdf
+hile engaged in the homa rite, ! meditated on the sacred fire itself. %ear the end of the
ceremony ! saw a beautiful woman whose skin was of a reddish(black hue with horns on
her head who emerged from the flames, and who was holding a trishul trident" in one
hand. She was erotic and enticing, yet a detached faraway look was on her eyes as if she
was engaged in this play ,ust for the sake of us mortals. *er image reminded me of the
spirit :omba 1ira from Bra@ilian Kimbanda>
! asked her who she was, and she told me that she was the shakti feminine
counterpart" to Lord Kala Bhairava, and that her true form in this world was that of the
sacred fire itself. She said that when one invokes Kala Bhairava, she is also there, as
there is no separation between the two other than that she is more immanent while he is
more transcendent, although both can reverse these roles if it be their wish. She then
initiated me into the IEth meditation techni<ue from the =igyan Bhairava Tantra. The
particular techni<ue is one of a series of techni<ues that Lord Shiva taught his wife on
the ways of attaining samadhi. Lord Shiva e&plained the IEth techni<ue thus> #Kocus on
Kire rising through your form from the toes up until the body burns to ashes but not
you.# !n the following link there is a more elaborate e&planation of this techni<ue>
http>--www.oshoworld.com-tantraLmedi-otantra.asp4newsLidMIE
Through the years Bhairavi has taught me other powerful sadhanas which have been of
use in my own spiritual path. )mong these is the powerful :anch )gni Tapasya #five
fires# austerity" which involves meditating with four fires surrounding you, with the sun
being the fifth fire. Some practitioners increase the number of fires surrounding them as
they continue to e&cel in such a practice. The heat and the flames puts one in an altered
state of consciousness where one can commune with the gods, elements and spirits that
is similar in nature to the %ative )merican sweat lodge ceremony. The purpose of such a
ceremony is to purify one's energy field, sins and negative karma through the power of
fire. !t is practiced by sinners and yogis who want rapid spiritual cleansing. Tripura
Bhairavi told me that she always assists and blesses those who engage in such a sadhana
sincerely.
Tripura Bhairavi also functions as a patron and teacher to those ladies who wish to
engage in se&ual tantrik spirito(magical sadhanas. That is one of the reasons why such a
female adept is called a #bhairavi# or #ananda bhairavi#. +hen one travels to certain
Shakta Tantrik centers such as Kamakhya in )ssam, !ndia, one may have the good
fortune to meet such a gifted female adept ananda bhairavi" sitting in front of a temple
or in a cremation grounds samshan" who can initiate one into these advanced
sadhanas. Some are young and supple, others are old and one(toothed, but all are
accomplished practitioners whose touch is craved by gods and men. These bhairavis can
initiate you into ecstatic states by their mere touch or flicker of the tongue on your body.
By petitioning Tripura Bhairavi she can send to you one of her priestesses to initiate you
into her mysteries. There are also male =ama Marg Left *and path" se&ual adepts
called #ananda bhairavas# as well, so fear not ladies and gents. )ll se&es are represented
in Tantra.
?!n a big room, there are .F/ girls and .F/ boys. Meanwhile, Kaulacharya entered into
the hall. Kaulacharya means the 1uru, the guide of vama tantra, the left hand
path. 7n his body, there is only one tiger skin on his waist. *e has many locks in his
hair. *e brought an idol made of mud of the 1oddess Mother and all the disciples
decorated her. +ith his permission, all the disciples started chanting mother 1oddess
stotras, songs. )s you know, in !ndia so many creeds e&ist, Brahmana, Kshatriya, =aisha,
and Shudra. But in vama tantra, they are all considered the same, as they were all there.
There were so many virgins> yoginis B those who did the yoga, ra,ikis B those who
washed the clothes of the people, swopachis B those who cleaned the toilets, and
kaivartakis B those who are the fishermenNs daughters.
That was vasantarutu, the springtime. That was Sunday, the starting of the night. )nd
Kaulacharya caught hold of one .D year old girlNs hand and he brought her to the
pedestal. She was beautiful and shapely. She was blushed in her face. *er lips were wet,
as she was so beautiful. *e made one tika, a decoration on her on the third eye with
sindhur, fragrant and herbal powder. !t was shaped in the third eye. Kaulacharya started
chanting some mantras. Ananda Bhairavim devim varbhaya lasath
karbhm gora rupm var rohm trinetrm raktavsasam
raktavarnm maharaudrm sahasrabhairavn vitm brahma vishnu
mahesh dyaihi stuyamnm shivm bhae! B !t means I sal,$e $% $ha$
A#a#da +haira)i0 /h%se ha#ds are 'i)i#' -lessi#'s0 i# a-haya m,dra0 1ree 1r%m 1ear.
Aes, she is in the form of a terrible posture, with O eyes, she has a beautiful, shapely
form, whose clothes are red, and her face is red and so beautiful. Aes, she contains .///
of BhairavaNs energy in Brahma, =ishnu and Shiva, and all O murtis, energies of creator,
nourisher, and destroyer, prostrate at her feet. Then Kaulacharya chanted "ahaksha
malavaraym ananda bhairavyai vaushat.!
Then he offered gandha, a powder made up of a sandalwood treeNs bark, saying
#andha samarpayami,! means ! offer to you the gandha. Then he sprayed some
fragrant spray on her. $ushpam samarpayami,P he said, then he offered her some
flowers. Akshatam samarpayami,! rice paddies. Then he offered her some
fragrant scented sticks, %oopam samarpayami.! Then he offered her the lamp,
%eepam samarpayami.! Then he chose a perfectly shaped youth from the men. *e
made him to stand beside her. *e was very strong. &aktavarnam 'haktur bahom
trinetram varadam shivam at hota dharma devam vsuk kunda
bushitam! B !t means $he Shi)a /h% is A'h%ra0 is i# $he (%l%r %1 reddish#ess /i$h 2
ha#ds a#d 3 eyes. *e is blessing us, who has so many locks in his hair and vQsukR B The
biggest serpent is on his waist so he was inviting the almighty lord, )ghora, he who is not
impure, into him. Then Kaulacharya removed a serpent from the bo&, and he garlanded
him with that. )nd he made the pu,a, ritual, to him in the same way how he did to the
Bhairavi.
Then he asked all the disciples to do the meditation of )nanda Bhairavi and )nanda
Bhairava together. %e&t, Kaulacharya asked )nanda Bhairavi to remove her clothes and
asked )nanda Bhairava to remove his clothes. +hen the disciples opened their eyes,
they saw )nanda Bhairavi and )nanda Bhairava in a total naked posture. )nd all the
disciples started worshipping them. 9ven Kaulacharya removed his tiger skin from his
waist. !mmediately all the disciples removed all their clothes. Kaulacharya chanted this
sloka, S(adhyam mmsam 'ha mnam'ha mudr maithuna meva'ha
yeatea pan'hamakarha shuhu moksha dha hi yuge yuge! B ma#sam 4
mea$0 madhyam 4 al(%h%l0 m5#am 4 1ish0 m,dra 4 $he *%s$,re0 mai$h,#a 4 se6,al
i#$er(%,rse 4 !t means that all these F can give the absolute reality to the sQdhaka whose
striving for it in every yuga, every time. Then Kaulacharya, with wheat powder made a
chakra on the ground of navayonQtmaka yantra, nine vaginas in geometrical form.
7n that chakra, a pot filled with whiskey has been kept. Then it has been given to the
Bhairavi. She drank half of the glass and poured the other half of the glass into the pot.
)nd all other sQdhakis and sQdhakas started drinking from it. )nd fish and mutton was
offered to the Bhairavi. )nd Kaulacharya ate a little piece from everywhere, and it has
been given to the sQdhakis and sQdhakas as prasada, an offering. )fter eating it, they
started drinking from the pot. )nd it was a dark night that sadhana was going on. )ll are
into&icated, but all are in control.
Then Kaulacharya started a particular performance. Krom BhairaviNs yoni, vagina, he
has drawn a line towards her third eye. The same way he did with the Bhairava, from his
lingam, penis to his third eye, as he is her partner. )nd all the Bhairavis and Bhairavas
started kissing the yoni vagina of the Bhairavi and kissing the lingam of the Bhairava.
Then Kaulacharya took some whiskey from the pot and he started pouring it on the
bodies of the Bhairavi and the Bhairava, and all others started licking it. There was so
many balis, sacrifices, that were given to Bhairavi and Bhairava. )nd now it is time for
the sambhoga, the se&ual intercourse. !n various postures they were having se&. Aham
Bhairava tvam Bhairavi hyava rastu samgamaha! B I am +haira)a a#d y%,
are +haira)i. :lease come. +e can have an alliance so that we can mingle as one. )nd
they were in se&ual intercourse. )nd they were chanting mantras and so many stotras.
Some of the people are doing the fire worship and its fragrance was engulfing the entire
atmosphere. Kaulacharya was in a good mood. *e said, SLet it continue, but no
e,aculation. )nd let this Bhairavi(Bhairava sangam, this mingling, continue. Let you be
above all these impressions. !f at all you feel like e,aculating, please e,aculate in the pot
which is kept in the Bhairavi chakra.P
7My dear *e%*le0 y%, are '%i#' $% rea(h a-s%l,$e reali$y. !%#8$ $hi#k $ha$ i$ is a#y
%rdi#ary se6,al i#$er(%,rse. Y%, ha)e $% (%me %,$ %1 all %1 $his #%#se#se. This is %#ly
$he /ay. A#d #%/0 y%, are s,**%sed $% -e medi$a$i#' i# y%,r $hird eye. All $his
#%#se#se /ill '% a/ay. O#(e y%, e#$er i#$% $ha$ a-s%l,$e reali$y0 y%, /ill #%$ ha)e a#y
e.a(,la$i%#. Shi)a"shak$i is mi#'led #%/. A#d y%, /ill rea(h $he a-s%l,$e reali$y. This
is %#ly $he /ay. 9as$ly0 y%, (a# (%me %,$ %1 all $his #%#se#se a#d y%, /ill rea(h $he
a-s%l,$e '%al. Here #% #e/ *ers%# /ill -e all%/ed a#d y%, are #e)er s,**%sed $% 1eel
',il$y a-%,$ i$0 -e(a,se $his is $he -asi( i#s$i#($ /e /ill ha)e $% '% $hr%,'h. A#d /e /ill
-e raisi#' a-%)e all $ha$. :
So my dear, =ama Tantra does not mean se&ual intercourse. !t is beyond everything.
Kirst we have to prepare our bodies and pranic, lifeforce, energies. )nd in the privacy
with the guidance of Kaula %anda %atha, the Kaulacharya, who is above all of the senses,
it is supposed to be performed. C
)A gana%hakra e+perien%e from: %iaries of Bhairavi

%ow that we have spoken in some detail about Bhairavi in her se&ual form, we can
touch a bit on her destructive form. Tripura Bhairavi in her aspect of destruction has
been of great help to me in getting rid of bad habits and things that ! am ready to let go
of in life, be it people or situations. The easiest way ! have found to do this is to write the
names of things that no longer serve me on paper which ! burn in a bowl or cauldron
during the full moon while chanting her mantras. She works rapidly in clearing these
issues from my life, sometimes through unpredictable means.
)nyone who takes time to work with this powerful Mahavidya will receive many
rewards. )lthough her nature is fearsome, she is still our 8ivine Mother in a different
form.
.osted )y -ghor .ir at B9:: .M
<in+s to this post
<a)els9 aghori! trip&ra )hairavi
An !"erien#e $ith +hu*anesh$ari Maha*idya
The Mahavidya *h&vaneshwari! the sovereign of all worlds! is very powerf&l indeed$ 'he is
Mother ,arth and more! r&ling over space! the cosmos and the material realm$ Dot a )lade of
grass can move witho&t her conscio&sness or permission$ 'he is Maya 'ha+ti! the ill&sory power
of the &niverse$ =n my worship of her = have learned many things a)o&t the way her energy
manifests in creation$ 'he is the energy )ehind the 0ive ,lements of "reation and )y wor+ing
with her she will g&ide yo& in e#periencing the elements first3hand and to )e initiated into their
energies$ =t is thro&gh the elements that she manifests her presence afterall$ = am a person who
loves nat&re and = spend m&ch time in the woods! mo&ntains! streams and rivers connecting to the
geni&s loci as well as to mother earth herself$ =n %ind& theology mother earth is often called
*h&mi3Devi$ *h&vaneshwari is the Tantri+ form of *h&mi3Devi! )&t she is more than /&st the
earth itself )eca&se her conscio&sness encompasses all the worlds in the &niverse$
=n Tantra *h&vaneshwari is often propitiated for Wealth! .ower and %ealth$ %er gifts! li+e the
earth itself! are no&rishing and steady$ 'he is very gentle in her approach$ = have wor+ed with
her many times to connect with the earth and its nat&ral energies$ When = go to places where
there are many plants and trees! = often li+e to chant or h&m her )ee/a mantra "%reem"! and
silently pray to her to g&ide me to the her)s and trees that = can &se for nat&ral magic$ 'he will
often give me insights on what trees are &sef&l for what types of magic$ 0or e#ample = was once
doing a love spell for a co&ple and she led me to a tree that was em)racing another tree$ Thro&gh
the Doctrine of 'ignat&res = +new that those partic&lar trees wo&ld )e &sef&l for that type of
magic$
-ccording to the mystic (aco) *ohme! the creator mar+ed o)/ects with a sign! or "signat&re" for
their p&rpose and &se$ *y paying attention to what we see while in nat&ral places we can find the
sol&tions to many pro)lems$ *h&vaneshwari can help yo& f&rther in t&ning in to these things if
yo& silently chant her *i/a mantra while engaged in s&ch nat&ral st&dies$
"%reem" *i/a
-nother way that *h&vaneshwari has )een of help is in 5eal ,state magic$ = often have a
client or friend who is interested in selling a piece of property$ *y petitioning *h&vaneshwari for
assistance she has helped them to sell the property J&ic+ly! profita)ly and s&ccessf&lly$ Wor+ing
with her to sell property co&ld )e as simple as gathering some her)s which are &sef&l for real3
estate sales s&ch as cinammon! cedar and cloves! placing them in a )rown cloth which has the
mantra "%reem" written in red or )lac+ and in a red or )lac+ triangle pointing downwards! and
chanting the mantra "7M %5,,M 7M" 10I times! )lowing yo&r )reath on the her)s (while
vis&ali>ing yo&r goal) and folding the entire pac+age and tying it with a red string! and praying
over it as+ing the goddess *h&vaneshwari to help yo& sell the property! and then )&rying the
her)al charm in the )ac+yard of the property$ *h&vaneshwari is certainly a very helpf&l deity! and
will assist yo& and teach yo& m&ch of val&e$
.osted )y -ghor .ir at I9EI .M
<in+s to this post
<a)els9 aghori! )h&vaneshwari! e#perience
An !"erien#e $ith Tri"ura Sundari %Shodashi&

<alita Trip&ra '&ndari ('hodashi) is the goddess )ehind the 'ri 2idya Tradition! one of the most
powerf&l! comple# and complete systems of Tantra$ = was initiated into 'ri 2idya in =ndia when =
was 1H years old and have )een an avid fan and promoter of this system$ The initiation (dee+sha)
itself was a long proced&re c&lminating with the G&r& placing his foot over my head and
transfering his sha+ti (power?awa+ening energy) and lineage )lessings to me as he repeated the
Khadgamala 'totram$ = was instr&cted into its deepest mysteries and was informed that 'ri 2idya
ena)les one to attain li)eration from s&ffering in one lifetime$ =t is said that one who receives 'ri
2idya initiation is either an incarnation of 'an+ara himself or is in his last lifetime )efore
attaining f&ll enlightenment$ The practice of 'ri 2idya involves the e#ternal and internal worship
of the Divine Mother of the niverse and deities in her cosmology thro&gh her secret mantra and
special yantra called the "'ri "ha+ra" or "'ri 6antra" &ntil one attains &nion with and gives )irth
to her energies within one1s conscio&sness$
'ri 6antra
.ractice of 'ri 2idya )&ilds one1s light )ody! activates and harmoni>es one1s cha+ras! and
merges one with the '&preme "reatri#! there)y transforming one into a li)erated celestial )eing$
Within the 'ri 2idya system of practice there are many p&/as (worship rit&als) that can ta+e ho&rs
to complete$ =t is said that <alita Trip&ras&ndari loves rit&al! and she doesn1t lac+ them in her
system$ These p&/as involve the worship of many deities and celestial )eings and meditation on
each of the enclos&res (avaranas) or levels of the 'ri 6antra itself! li+e peeling thro&gh different
layers of an onion$ While there are many )enefits in cond&cting these comple# p&/as! the sages
of the 'ri 2idya system came &p with one condensced practice that ta+es less than half an ho&r to
complete! )&t which goes thro&gh all the levels of the 'ri 6antra cosmology and gives the f&ll
)enefit of 'ri 2idya practice$ =t is called the "'ri Devi Khadgamala 'totram" and involves the
recitation of the names of each of the devis of the 'ri "ha+ra while concentrating on each avarana
(enclos&re)$
Transliteration:
O' Ai' (ri' Sri' Ai' Kli' Souh
O' )a'ah Tri"ura Sundari, (ridayade*i, Sirode*i, Sikhade*i, Ka*a#a De*i,
)etra De*i, Astra De*i, Ka'es*ari, +haga'alini, )ityaklinne, +herunde,
,ahni*asini, Maha*a-res*ari, Si*aduti, T*arite, Kulasundari, )itya, )ila"atake,
,i-aye, Sar*a'angale, J*ala'alini, .itre, Mahanitye, /ara'es*ara,
/ara'es*ari, Mitresa'ayi, Sasthisa'ayi, 0ddisa'ayi, .aryanatha'ayi,
1o"a'udra'ayi, Agastya'ayi, Kalata"ana'ayi, Dhar'a#arya'ayi,
Muktakesis*ara'ayi, Di"akalanatha'ayi, ,isnude*a'ayi, /ra2hakara
de*a'ayi, Te-ode*a'ayi, Mano-ade*a'ayi, Kalyanade*a'ayi, ,asude*a'ayi,
3atnade*a'ayi, Sri 3a'ananda'ayi
Ani'a Siddhe, 1aghi'a Siddhe, Gari'a Siddhe, Mahi'a Siddhe, 4sit*a Siddhe,
,asit*a Siddhe, /raka'ya Siddhe, +hukti Siddhe, 4##ha Siddhe, /ra"ti Siddhe,
Sar*aka'a Siddhe, +rah'i, Mahes*ari, Kou'ari, ,aisna*i, ,arahi, Mahendri,
.a'unde, Mahalaks'i, Sar*a Sa'kso2hini, Sar*a ,idra*ini, Sar*a karsini,
Sar*a ,asa'kari, Sar*on'adini, Sar*a Mahankuse, Sar*a Khe#ari, Sar*a +i-e,
Sar*a 5one, Sar*a Trikhande, Trilokya 'ohana #akra s$a'ini, /rakata yogini,
Ka'akarsini, +uddhyakarsini, Aha'karakarsini, Sa2dhakarsini, S"arsakarsini,
3u"akarsini, 3asakarsini, Gandhakarsini, .ittakarsini, Dharyakarsini,
S'rityikarsini, )a'akarsini, +i-akarsini, At'akarsini, A'rtakarsini,
Sarirakarsini, Sar*asa "ari"uraka #akra s*a'ini Gu"ta yogini
Ananga Kusu'e, Ananga Mekhale, Ananga Madane, Ananga Madananture,
Ananga 3edhe, Ananga ,egini, Ananga Kusu'e, Ananga Malini, Sar*a
sanksoghana sadhaka #akra s$a'ini Gu"ta tara yogini
Sar*a Sa'kso2hini, Sar*a ,idra*ini, Sar*a Karsini, Sar*a (ladini, Sar*a
Sa''ohini, Sar*a Sta'2ini, Sar*a Jru'2hini, Sar*a ,asa'kari, Sar*a 3an-ani,
Sar*on'adini, Sar*arthasadhini, Sar*a Sa'"atti"urani, Sar*a Mantra Mayi,
Sar*a D*and*a Ksaya'kari, Sar*a Sou2hagya Dayaka .akra S$a'ini
Sa'"radaya yogini
Sar*a Siddhi"rade, Sar*a Sa'"at"rade, Sar*a /riya'kari, Sar*a
Mangalakarini, Sar*a Ka'a"rade, Sar*a Duhkha ,i'o#ani, Sar*a Mrityu
/rasa'ani, Sar*a ,igna )i*arani, Sar*anga Sundari, Sar*a Sou2hagya Dayini
Sar*artha Sadhaka .akra S$a'ini Kulottirna yogini
Sar*a Jne, Sar*a Sakte, Sar*ais*arya "radayini, Sar*a Jnana'ayi, Sar*a
,yadhi*inasini, Sar*adharas*aru"e, Sar*a /a"a (are, Sar*a Ananda Mayi,
Sar*a 3aksa S*aru"ini, Sar*e"sita /hala /rade, Sar*a 3aksakara .akra
S*a'ini, )igar2ha yogini
,asini, Ka'es*ari, Modini, ,i'ale, Arune, Jayini, Sar*es*ari, Kaulini,
Sar*arogahara .akra S$a'ini 3ahasya yogini +anini, .ha"ini, /asini,
Ankusini, Maha Ka'es*ari, Maha ,a-res*ari, Maha +haga'alini, Sar*a
Siddhi"rada .akra S$a'ini Ati 3ahasya yogini, Sri Sri Maha +hattarike
Sar*ananda Maya .akra S$a'ini /ara"ara 3ahasya 5ogini
Tri"ure, Tri"uresi, Tri"ura Siddhe, Tri"ura'2e, Maha Tri"urasundari, Maha
Mahes*ari, Maha Maha 3a-ni, Maha Maha Sakte, Maha Maha Gu"te, Maha
Maha Jna"te, Maha Mahannande, Maha Maha Skandhe, Maha Mahasaye,
Maha Maha Sri .akra )agara Sa'ra-ni,
)a'aste, )a'aste, )a'aste, )a'aha6
=n my years of practice in different spirit&al and magical systems of the world =
have )een priviledged to learn many =nvocations of great power s&ch as the
*erhatiyyah! (al/al&ttiyah! and h&ndreds of %i>)s! ->eemah! Wird and -dh+ar of the
5&haniya Tradition! the =nvocation of the %eadless 7ne from the Gree+ Magical
.apyri! the Drawing Down of the Moon 5it&al from the Wiccan Tradition! the
,nochian "alls! the 'ong of the 'erpent! the 7rphic and %omeric %ymns! the <itanies
of 'aints and -ngels from the "atholic Tradition! the .rayer of Mary who dissolves
"hains from "optic Magic! the =nvocation of the (ade ,mperor and other powerf&l
=nvocations from Taoism! many mantras! stotrams and +avach prayers from Tantra! a
n&m)er of powerf&l mam)os (songs?chants) from .alo Monte! etc$! )&t = have fo&nd
nothing in comparison to the powers that can )e fo&nd in this Khadgamala stotram$ =f
= had to give &p all of my other spirit&al practices = wo&ld do so and /&st practice this
one =nvocatory %ymn$ *y it = have accomplished many things that some wo&ld call
mirac&lo&s$ There are infinite powers hidden in this =nvocation$ .erhaps it is the
grace of my teachers who have ena)led me to &nfold some of its gifts! )&t = have
derived great )enefit from it$ *y its power = have charged spells! am&lets! charms! and
talismans$ *y its Mercy = have seen many healed of inc&ra)le diseases$ *y its
Wisdom = have had access to the li)raries of infinite +nowledge of the &niverse$ *y its
)lessings = have )een privy to the secrets of celestial and terrestrial )eings$ *y its
potency = have e#perienced intimate association with the "7ne"$ 'iddhis! 5iddhis! and
Diddhis have )een its gifts$ =t is to me the eJ&ivalent of the .hilosopher1s 'tone$
The most ama>ing thing = have fo&nd from its practice is its a)ility to )ring one1s
wishes into manifestation J&ic+ly$ Who needs rit&al magic or the ceremonial
evocation of spirits when one can thin+ of a wish! hold to it firmly while chanting this
stotram! and have it manifested afew min&tes or ho&rs laterK -h! )&t the secrets to this
=nvocation = will pro)a)ly carry with me to the grave$ = have! however! given yo&
eno&gh cl&es to investigate f&rther$
My most memora)le e#perience with it was when = traveled with a female friend to
the <1-&)erge d& <ac "asino in <o&isiana$ 'he loved gam)ling and as+ed me for a
)lessing to help her win$ = made her a gam)ling mo/o )ag which = charged with the
Khadgamala stotram and with prayers to Trip&ra '&ndari$ That wee+end she ended &p
winning L1G!000 on the machines$ Dot only that! )&t as soon as we arrived at the
"asino the managers p&t &s in a .residential 2=. room as a co&rtesy$ =t seemed that
lady l&c+ was on o&r side$ There was a door pri>e at the casino that = ended &p
winning as well! which was a f&n3filled carri)ean cr&ise trip for two$ = attri)&te all o&r
good fort&ne to this stotram which = silently chanted d&ring that wee+end at different
times d&ring the day$
An !"erien#e $ith Tara Maha*idya

The goddess Tara has a special place in my heart$ 'he is one of my patron deities and has always
)een there for me when = needed her$ 'he is "Ma" (Mother) to me$ 'he has many aspects )&t the
one = have )een closest to is gra Tara (the "wrathf&l" Tara)$ = have also had a good relationship
with one of her *&ddhist aspects +nown as "Green Tara"$ =nfact the *&ddhist main mantra of
Green Tara ("7m Tare T&ttare T&re 'waha") can also )e fo&nd in the %ind& te#t
Tantrarajatantra$ Thro&gho&t the years = have had many e#periences with Tara! and = have )een
)lessed with her presence in my life$ 'he has helped me overcome many o)stacles and healed
me on many levels$ 'he is tr&ly "Tarini" the savior$
7ne of the e#periences that has always remained in my heart is an event that too+ place I years
ago$ -t that time = had traveled to a %ind& ashram in "restone! "olorado to cele)rate Davratri!
which is a 8 day festival honoring the Divine Mother$ Most of my spare time (other than
engaging in ashram activities and hi+ing) were spent chanting Tara1s mantra "7m Tare T&ttare
T&re 'waha"$ = e#perienced m&ch emotional healing from it$ Things that were )&ried in my
s&)conscio&s were )ro&ght to the s&rface and cleared$ There were many tears shed$ D&ring my
stay in "restone and on the last morning = completed 1B:!000 repetitions of her mantra$ -s = got
o&t of my +&ti (h&t) = was greeted )y a )ea&tif&l rain)ow glowing )rightly in the s+y$ = too+ it as
a good omen that my sadhana (spirit&al practice) was s&ccessf&l$ = was feeling really happy and
the world seemed li+e a )ea&tif&l place$
That morning we had to drive )ac+ to Denver! "7 to catch o&r flight )ac+ to %o&ston$ = was with
a gro&p of : friends! and we got in an '2 and started driving )ac+ thro&gh the 'angre de "risto
mo&ntains$ 7n o&r way )ac+ the car started stalling and soon stopped$ 7&r driver chec+ed &nder
the hood and said that something was wrong with the car )attery$ %e co&ldn1t start the car! and
there were no other cars aro&nd &s$ = told him to let me ta+e a loo+ at it$ ,veryone else had lost
hope$ We wo&ld either need a /&mp start or a new )attery altogether and the ashram was 1 ho&r
away$ = reached o&t and to&ched the )attery with )oth hands! tho&ght of Ma Tara and prayed
silently9 "Ma please thin+ of me$ 7m Tare T&ttare T&re 'waha"$ = then chanted her mantra afew
times and )lew my )reath on the )attery$ = had a strong feeling that all wo&ld )e 7K! and = as+ed
the driver to attempt to start the car again$ -s he t&rned the +ey! the car roared to life as if
nothing was wrong$ We all got in with a "(ai Ma Tara" (%ail to Mother Tara)! and drove to the
airport$
-s we arrived at the airport we reali>ed that we were C0 min&tes late for o&r flight$ ,veryone in
o&r gro&p was fearf&l a)o&t the sit&ation not +nowing whether we wo&ld )e a)le to get another
flight$ = was the only one who was calm$ = +new that Tara was protecting &s$ We went to the
co&nter and inJ&ired a)o&t o&r flight$ The airport cler+ told &s that o&r flight was delayed for C0
min&tes and had /&st p&lled in the terminal at the other end of the airport$ We were very e#cited!
)&t also dreaded having to carry o&r )ags in s&ch a r&sh to the other side of the airport$ -s we
started wal+ing J&ic+ly with o&r l&ggage = silently chanted "7m Tare T&ttare T&re 'waha"$ The
ne#t thing that happened was really welcomed )y all of &s$ 7ne of the airport passenger carts
drove )y &s and a g&y yelled "Does yo&r gro&p need a rideK" We said "6eah! Than+s;" and
hopped in the cart! and he drove &s right to the terminal we were s&pposed to )e departing from$
We got into o&r plane on time and had a wonderf&l trip )ac+$ .raise )e to Tara;
-nother great e#perience = had with Tara was when she saved me from the psychic attac+ of a
vicio&s psychic vampire (or "vampyre")$ = had )een invited to the 7T7 lodge in -&stin to see a
Gnostic Mass )eing enacted$ 7ne of the people at the mass happened to )e a visiting mem)er of
another <eft3hand path magical 7rder$ 'he acted very interested in me and monopoli>ed m&ch of
my time there$ 'he was nice eno&gh )&t not really my type$ What = did notice was that when =
had finished tal+ing to her = felt physically e#ha&sted$ = didn1t p&t too m&ch attention to it! and
drove )ac+ to %o&ston$ The psychic attac+s started soon after$ = wo&ld wa+e &p in the middle of
the night aro&nd C -M with strong erotic dreams of this woman$ The dreams felt very vivid and
there was almost a tactile sensation to it$ =n the dreams = was having se#&al relations with the
woman who wo&ld ride me li+e a )east in heat$ = was e#ha&sted after the se# and felt drained
energetically$ = also wo&ld feel wea+er and sic+ thro&gho&t the ne#t day$ -fter C or E days of this
happening = +new something was wrong$ = had a tr&sted friend do a divination for me which
pointed o&t what was happening$ This woman was astrally visiting me and stim&lating fantasies
in order to drain me of psychic energy$ = didn1t +now if = sho&ld feel flattered or angry$ = decided
to strengthen my psychic shielding and the wards aro&nd my home$ = also did a .&/a for gra
Tara and e#plained to her what was happening and as+ed her to p&t a stop to this woman1s
noct&rnal activities$ Tara showed me what to do$ = wrote the woman1s name 8 times on a piece of
parchment paper$ = then wrote Tara1s seed3sylla)le "'T5=M" on top of her name with Dragon1s
*lood =n+$
"'T5=M"
= placed the name paper in a small iron ca&ldron and p&t mashed garlic on top of it$ Then = too+ a
pair of scissors and recited the mantra for gra Tara "7M %5=M 'T5=M %M .%-T;" 10I
times and )lew on them$ = opened the scissor hands and prayed to M- T-5- to c&t any and all
vampyric cords )etween the woman and me$ = then placed the scissors half3open on top of the
small iron ca&ldron! and placed the entire pac+age &nder my )ed$ = went to sleep while chanting
gra Tara1s mantra and vis&ali>ing her sitting on top of my head$ -t a)o&t C -M in the morning =
felt someone trying to access my energy field and saw the face of the woman = had met at the
Gnostic Mass$ =t loo+ed li+e she had tendrils coming from two of her cha+ras trying to hoo+ on
to me$ = chanted gra Tara1s mantra mentally! and = felt Ma Tara come )etween me and the
yo&ng woman$ Ma Tara was holding a large pair of scissors that loo+ed li+e shears! and she
p&shed the woman aside! and started chopping away all her tendrils$ Then = heard her say! "<ets
see how yo& feel when someone does this to yo&"! and to&ched her with one hand and drained
her of most of her lifeforce$ Tara then to&ched me with her other hand and filled me with vital
energy$ The woman loo+ed wea+! li+e a )aloon that had )een deflated$ Then Tara yelled
"*egone;" and the woman was p&shed )y a strange force and = was no longer aware of her
presence$ = saw Tara Devi smiling and she vanished also$ When = wo+e &p = felt refreshed and
f&ll of energy$
= don1t +now what happened to the woman and = made no inJ&iries a)o&t it )&t = never had any
more psychic attac+s from her$ -ll Than+s to Ma Tara! the great protector and g&ide;
<in+s to this post
<a)els9 aghori! e#perience! Tara
An e!"erien#e $ith Kali Maha*idya
The Mahavidya Kali is a very powerful and loving mother. She represents
destruction and transformation and is the remover of the darkness of ignorance. Being
the feminine counterpart to Lord Shiva in his destructive and fierce aspects, She is
ferocious when she needs to be, and aggressively removes the obstacles, attachments
and fears that we have. She will smack you on the back of your head like a good
!talian mother" if she feels that it will help you to #wake up#.
Many years back when ! was serving in the $.S. %avy, ! e&perienced Kali's
energies first(hand. )t that time ! had a supervisor on my ship who was
e&tremely abusive of his power. *e would berrate others under him and treat
them like shit. +hen he was assigned to me, he decided to shower me with his
unkind and unwholesome behavior daily. %othing ! did was good enough. ! was
insulted by him daily and none of the other supervisors above him seemed to care
or were willing to address my greviances. ! dreaded even going to work, but that
was not an option being in the military. )t that time ! was also engaged in
intensive Kali Sadhana spiritual practice". ! was daily doing pu,a worship ceremony"
to a consecrated murti image-statue" of Kali, followed by ./0 repetitions of her Shabar
mantra. Shabar Mantras are different than regular mantras in that they are more like
spells with bi,a mantras in them, and were taught by 1orakhnath and Matsyendranath,
who are elders of the %ath and )ghori Tantrik Traditions. They are in a country(side
dialect, but are e&tremely potent and produce results in a short time.
)nyhow, ! remember getting back from work from a particularly e&hausting day in
which ! had been berated all day long by my then supervisor whom ! will call by
the initials #%2+#. %ow #%2+# was an )frican )merican who had a chip on his
shoulder. ! say this without any racism in my heart... ! have many good
)frican )merican friends and have a great deal of respect for )frican )merican
culture and )frican Traditional 3eligion. But %2+ was a man who received a
position of power in the military and used this position to take out his
frustrations on others who were subordinate to him. )nd ! happened to be his
victim at the time. ! remember going home, and sitting by my altar very upset,
and attempting to do my sadhana to Kali. Trying to choke back the tears !
finally called out to Kali and said to her #!f you my Mother will not protect
me, then who will4 Ma, ! appeal to thy 2ustice.# !mmediately ! felt Kali's
presence more real then life itself. She was angry and her eyes glowed red. !
distinctly heard her say #*ow dare he abuse my child4 *e will learn a bitter
lesson...# ! had cold shivers running down through my back, and ! knew without
a shadow of a doubt that Kali Ma would take care of this situation.
The ne&t day ! arrived at work on the ship and %2+ was nowhere to be seen. *e
didn't report in to work during muster and our 5hief said that he would call him
to find out what happened. So our 5hief picks up the office phone and calls
%2+. %2+ answers the phone and our 5hief tells us that he %2+"is drunk and not
acting normal. *e said to 5hief that he had no more reason to live and that he
was going to blow his head off with the gun he was holding, as his wife left him
that night with his child and left him a note that he will never see them again.
5hief told him to calm down, that everything will be ok, that he will come to
him and talk to him and help him sort things out. %2+ lived about ./ minutes
from where our ship was home(ported, and 5hief told us that he was going to
%2+'s home to help calm him down.
The rest of us got back to work in the office in the ship. )few minutes later
%2+ stomps in the office like a madman waving a knife. *e was clearly drunk and
e&tremely distraught. *e tore off his %avy shirt and was calling for the 5hief.
#+here is 5hief4 *e is the only one who cares. ! want to kill myself. ! hate
my life. ! wanna die6 +here is 5hief4# Some of the %57s in my office tried to
calm down %2+, but he would have none of it. *e was going to cut his wrist
infront of us, when the %57s tried to tackle him in the office. %2+ was a
pretty big black man, and very strong, and he was throwing everyone back against
the wall. 5omputers and printers were being thrown all over, and he was acting
completely bananas. *e was screaming #! ,ust want to 8!96 +hy won't you let me
8!96 By 1od, if you try to ST7: me ! will take you 7$T as well6# )s ! watched
this fiasco, ! clairvoyantly saw that the 1oddess Kali had completely possessed
%2+. ! could see her clearly dancing over his head and back, with tongue
protruded and a necklace of skulls, dancing the dance of destruction. !t scared
the hell out of me6 )nd ! wasn't going to get in her way, thats for sure. !f
that nut(,ob wants to kill himself, then by all means go ahead; ! wasn't going
to stop him6
)nyhow, someone called the 5aptain and the Master(of()rms, who came down with
the Ship's Security to our office. They tackled down %2+, wrestled the knife
from him, and tied him down to a chair. They literally strapped him to a chair
until the %avy's paramedics arrived. *e was then taken in a straight(,acket to
the %avy's Mental *ospital. )fter several weeks there, he was discharged from the
military.
! must say that ! was really shaken up after this event. ! have a very
#healthy# respect for the 1oddess Kali, and have been very careful about what !
ask of her. !t was <uite a learning e&perience, thats for sure6

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The Origins of Kali

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