Substitution in Domestic Puja Practices

The word Tantra essentially refers to a set of texts, or a genre of spiritual literature in which we encounter profound philosophies, intricate visualizations, techniques for meditation involving the phonetic power of language and various other tools for spiritual practice.

In short, the tantras (also called the āgamas) present an entire system of spiritual practice designed to lead the aspirant to the fullest realization of Reality in which all her bliss and fulfillment can be found, in which all her suffering is transcended.

Tantra is a scientific (and artistic path) to God and the tantras (the source literature) come in many, many flavors to account for the many different dispositions and proclivities in the heart of the many aspirants who enter into its many living lineages.

In this talk, we explore a few of the different flavors of Tantra and then present our community's paddhathi (ritual manual) for daily contemplation and practice. We say a few things about why this resource is really at the heart of the Tāntrik tradition. discuss how our role as a Tāntrik community (a kula) is really to refine this resource for the generations to come. 

The Kālī paddhathi is unique to our community but it draws from so, so many resources. So many streams pour into it: my upbringing in Tamil Śaiva Siddhanta in my family gurukula, at the feet of my paternal grandfather, my upbringing in Malayalee Śaktism from the jungles of Kerala (from my Mother's side of the family), the paddhatis from the Hollywood Vedanta Temple Kālī Pūjā paddhathi and from the Kali Mandir Laguna Beach as part of my involvement in the Ramakrishna lineage, the paddhathi from Abhinava Gupta's Tantrāloka, from Chaitanyananda Nathaji's (Ayyaji) Śrī Vidyā paddhathi and of course from my study of the tantras throughout my life, in general. 

But you know what? While this paddhathi has inherited so much from all the paddhathis that came before, it is a living, growing, breathing resource that responds to the needs, desires and unique expression of our community. Each of you contribute your presence to the guru-mandala (the circle of instruction and practice) and that in turn will affect the paddhathi, the mantras, the sequence, the flavor, and the outcome. 

As we grow, it grows. 

For in truth, the paddhathi (ritual manual), the priests/priestesses (that is, the practitioners in tthe gurukula using the paddhathi for daily ritual and practice) and the Deity (Kālī) are all part of one dynamic reality, the trinity (trika) of worshipper (pūjāri/pūjārinī), the worshipped (pūjyā) and the act of worshipping (pūjā) reconciled in the Non-Duality of Consciousness which is your essential nature, the sole Reality that inheres in all things as all things! 

The ones that came before walked so we could run. They gave their lives to this so we can pick up from where they left of. Let us now live up to that legacy and strive to contribute what we can to the ever deepening treasury of resources regarding the worship and veneration of our Divine Mother! 

May this be my constantly evolving and deepening offering to you. May this be our offering to each other. May this be our offering to the world at large and to all those that will come after us! 

May Her will be done! 

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