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RITES FOR KALI AND SUMUKHI
Loosely translated and pieced together from Taranga 3 of Mantra Mahodadhi
by Uragas

The mantras and rites of Kali which give magickal powers of speech are here explained. When done correctly, anyone may obtain what they desire.

The Mantra of Kali has twenty syllables, and is as follows:

Krîm Krîm Krîm Hûm Hûm Hrîm Hrîm Daksine Kâlika
Krîm Krîm Krîm Hûm Hûm Hrîm Hrîm Svâhâ.

No previous ritual or initiation is required; by knowing it, one can attain to the eight magickal powers.

The sage of the Mantra is Bhairava, the meter Usnik, the deity Kali, the seed-syllable is Hrîm and the sound-goddess Hûm.

The rite of the placing deities upon the limbs is performed with the initial seed-syllable and the six long vowels.

The letters of the Sanskrit alphabet are divided in this rite into five groups of ten each. The rite is performed upon the heart, the shoulders and the feet, after which the practitioner meditates upon Kali by chanting the twenty-syllabled mantra.

In this next step, Kali is visualized according to the following description, which can be recited or remembered:

I come to Kali who holds a freshly-severed head in her lower left hand while her upper left hand shows the sign of fearlessness. Her lower right hand gives the sign of offering to grant wishes and her upper right a sword. Her face is terrifying to see. She is made beautiful with a necklace of human heads. Her hair is wild. Blood drips from the corners of her mouth. She lives in the cremation ground. Her earrings are the bodies of two dead children. Her coloring is dark and she wears a belt made from the hands of corpses."

Here is the yantra used in these rites:

Another mantra has 14 syllables:

Krîm Hûm Hrîm Daksine Kâlike Krîm Hûm Hrîm Svâhâ

This mantra is very good at attracting men, gods, etc.

There is also the Mantra Râja, having 22 syllables:

Hûm Hûm Krîm Krîm Krîm Hrîm Hrîm Daksine Kâlike Hûm Hûm Krîm Krîm Krîm Hrîm Hrîm Svâhâ

This mantra fascinates others.

Another of the great mantras has 15 syllables:

Hûm Hûm Krîm Krîm Krîm Hrîm Hrîm Daksine Kâlike Svâhâ

The single syllable Krîm itself bestows magickal power.

There is also a six syllable mantra:

Krîm Kâlike Svâhâ

Three more mantras are given:

Krîm Hûm Hrîm
Krîm Hûm Hrîm Hûm Phat
Krîm Hûm Hrîm Hûm Phat svâhâ

With all of these mantras, the other rituals are performed in the same way. They may be used either destructively or constructively.

There is also the mantra called Sumukhî, which consists of 22 syllables:

Ucchistacandâlini Sumukhî Devi Mahâ Pishâcini Hrîm Thah Thah Thah

The sage for this mantra is Bhairava, the meter is gâyatrî and the deity Sumukhî. The ritual of placing the deities in the body is performed, placing the letters into 6 classes of 7, 3, 2, 6, 1 and 3 letters respectively. After the ritual is finished, the practitioner meditates on Sumukhî (goddess with a wonderful face) in the heart.

Sumukhî is visualized as follows, and the following may be recited or brought to mind silently:

The great goddess Sumukhî has decorated her breasts with a necklace of Guñjâs beads. She is youthful and joyful, holding a skull in her left hand and a fine sword in her right. She wears red ornaments and clothes and is smeared with a red salve, all of which add to the splendor of her body. She sits upon a corpse. To those who meditate upon Sumukhî come all riches

For the mantra to work well, the practitioner repeats it 100,000 times and offers (Kimshuka) flowers or twigs. Sumukhî is worshipped in the same seat as would be Kali, but the following yantra is used instead:

The pentagram in the center is drawn first, and the yantra constructed outward. The form of the goddess is summed up by the mantra given the practitioner by his guru. He worships it in the usual ways, and then also worships Candrâ (the moon goddess), Candrânanâ, Cârumukhî, Câmîkara Prabhâ and Caturâ in the corners of the pentagram, ancillary deities in the lines, the Mothers in the eight petals and in the 16 petals Kâlâ, Kalânidhi, Kali, Kamalâ, Kriyâ, Krpâ, Kulâ, Kulînâ, Kalyânî, Kumârî, Kalabhâsim, Karâlâ, Kishorî, Komalâ, Kulabhûsanâ and Kalpadâ. Indra and the other guardians of the directions are worshipped along with their weapons in the square.

Once the power of the mantra is known, the practitioner can perform any of the following:

After eating, without cleaning his mouth, the practitioner repeats the mantra single-mindedly. Even if he is an outcaste, if he repeats the mantra 10,000 times he will become rich. He will always give sacrifice with unclean, cooked food. If he makes an offering 100,000 times of white mustard and rice mixed with curds, kings and ministers are controlled by him.

If he makes an offering of cat flesh, weapons come under his command. If he uses the meat of a goat he will become wealthy. If he offers pudding made with milk he will master legends.

If the practitioner puts into the ritual fire cloth stained with menstrual blood, honey and pudding made with milk he can subdue angry mobs. If he does this with betel, honey and clarified butter he becomes glorious and wealthy. If with meat from a newly killed cat together with honey, clarified butter and the hair from a person of low quality, he attracts women. If with bear-meat coated with honey, he also attracts women and also becomes learned.

The ritual fire for this must be lit using twigs from a Datura, and the spark for the fire must come from the cremation ground.

If the practitioner burns feathers from a crow and an owl he will cause people to become enemies. With those of an owl alone he can cause abortion. If he burns 1,000 times every day for a month bilva leaves covered with butter he can cause a barren woman to conceive a son.

For the benefit of unfortunate women, to insure enjoyable sex or to generally attract women he should offer (Bandhûka) flowers coated with honey.

If he offers sacrifice and repeats the mantra 1,008 times in a secluded place in a house, in a forest, a cremation ground or at crossroads, the goddess herself becomes visible to him.

Whenever the number of ritual burnings isn't specified, the number understood is 10,000.

Sumukhî grants wishes very quickly when satisfied with left-hand rituals, so the practitioner shall perform them after taking food, in a state of defilement, repeating the mantra to achieve his ends. No other goddess becomes beneficial so quickly.

Mantra Practice
Chapter Three

When you begin a Mantra practice you need to clarify to yourself what you want to achieve. What are your ideals? You can rightfully pin your hopes on the Mantra to help bring these ideals into manifestation in your life in the purest form possible. But to what extent and how soon this will come to pass depends on you. Obviously, the more you put into it the more you will achieve. The pearl exacts its price.

While you chant, observe the mind. You may be shocked at how easily the mind can be side-tracked and how quickly you get bored. You may even begin to doubt your sincerity in desiring God or desiring to become single-pointed, as you watch the mind finding dozens of excuses to stop chanting. Perhaps you will tell yourself that doing a charitable act would be a more worthwhile way to spend the time. But you are missing the point when you start thinking this way. You will be of far more help to others when you have gained some spiritual power.

The choice of Mantra is extremely important because the greatest success lies with the Mantra to which you can best surrender. There is a specific Mantra for each personÑthe Ishta Mantra. This does not mean that no two people will have the same Mantra. However, according to the principles of Nada Yoga, the yoga of sound, there is a particular sound, a particular vibration, to which your body will best respond. The Mantra that is designated for you corresponds to your spiritual nature.

There are many ways in which a Mantra may be chosen. You can chant a Mantra to which you simply feel drawn and naturally attracted. If you are fortunate enough to find a true Guru, your Guru may choose the Mantra to which you are best suited. You may ask your Guru for a certain Mantra, or it may be given to you by the Guru in a moment of inspiration. Or it may come to you in a dream.

Having chosen or been given your Mantra, stay with it until you have had some experience of its power. Resist the temptation to change to another one, thinking perhaps you made the wrong choice, or because you are bored, or because the high notes are too difficult for you to reach. Begin with one Mantra and lay a good foundation. Only at a much later stage of your development can you use two or three Mantras.

In the practice Japa Yoga, a mala is used to assist in counting the repetitions of the name of a divine aspect such as Siva or Divine Mother. A mala is a string of 108 beads, usually made of sandalwood, tulsi, or rudraksha seeds. The number 108 is a holy number. 1 means one line, symbolizing God, the Supreme Energy, the power from which all other lines, circles, or movements come. O is completeness, a circle representing GodÕs creation as complete and perfect. 8, as the sign of eternity, brings in the time element, for creation goes on eternally. Time can be stretched or compressed. This understanding comes only through practice.

For the busy Western person especially, the practice of the mala has therapeutic value because of its effects of concentrating the mind, directing the emotions, and focusing the body, all of which lead to the spiritual realm.

The mind is constantly moving, using energy unproductively by creating mental background noises which are mainly concerned with past or future events. Life is an endless chain of cause and effect. The beads of the mala are also an endless chain and with each bead the endless thoughts are given a specified, significant meaning relating to the particular Mantra. There is a special bead called Mount Meru where the mala is tied together. When the fingers reach Mount Meru, the mala should be turned and the movement continued the other way. This bead symbolizes God-Realization and each time you reach it you have a reminder that you do not have to continue the chain of cause and effect. Another reminder is given in holding the mala at heart level, signifying the devotional aspect of this practice, the attempt to transcend the lower levels of being.

The use of a mala gives the body some activity and thereby releases nervous energy or restlessness. As the Mantra is repeated with each bead, the beads are moved between the third (ring) finger and the thumb, never the first (index) finger and thumb. Through use the beads take on some of the energy of the user and they become spiritualized. If the mala is made from the tulsi tree, it will be a little rough at first, but the beads will be made smooth by the practice. The mala should be worn around the neck with Mount Meru in front. Wearing the mala reminds you of your purpose in life, to realize God, the Self, because you feel it when you move in all your daily activities. Place it under your pillow or on your altar at night.

To get the greatest benefit from your Mantra practice, set a definite period of time aside each day and make a written commitment to yourself to continue the practice for a period of time long enough that you can feel its effects. Three months is a good beginning. Begin small and build upÑthis develops enthusiasm and perseverance to handle greater things. Do not be over-ambitious, letting the ego convince you that you will be able to sustain a long period of chanting immediately. Handle your spiritual growth with at least as much care as you would a little seedling, which needs the greatest care and attention. The recommended time for Mantra practice is four oÕclock in the morning because at that hour there are few troubling vibrations in the air. However, this may be difficult unless you are living in an ashram or by yourself. When you set your time for practice, remember that you should not chant for at least an hour and a half after meals. As you become accustomed to the idea, increase the time of practice. You will become very conscious of time, how you spend it and how, perhaps, you waste it. Make a practice of writing down everything that you do in a day. See where you waste time and learn to be efficient so that you can find the time you want for spiritual practice.

Before beginning to chant take a bath, or at least wash your hands, face, and feet. As you wash, think that the impurities of your mind are being washed away. Put on fresh clothes and think that your soul is being clothed with a new garment of a divine nature. These thoughts will help to uplift you. Put into your mind a clear, commanding thought that your full attention will be given to chanting for a specific period of time. Free the mind of all other things by reviewing any worries or duties, firmly promising yourself that you will deal with them when your period of chanting is over but stating that they are not to intrude on the time you have set aside to be holy.

Choose a quiet spot where you will not be disturbed and use it each time, facing north or east. Sit in a comfortable chair or on the Floor with a cushion. If a cushion is used for support of the back, be sure that it is placed below the waist to straighten the spine, not to fill in the curve at the waist. There is a subtle power in the thought of straightening the spine, suggesting straightforwardness, thinking straight, moving with uprightness and strength.

Place a pure wool blanket or a pure silk cloth to sit upon at the place you have chosen to do your practice. A deerskin or tiger skin are traditionally used for this purpose, to conserve energy and keep out the vibrations of the earth. We want to create a very different magnetism that will release us from the magnetism of the earth, from our needs and instincts, that will carry us to great heights of consciousness and awareness. Use also a shawl of natural fiber to cover the body as this will fulfill the same function and help to retain the spiritual vibrations you generate.

Sit cross-legged on the floor with the left leg over the right, or in one of the traditional yogic asanas such as siddhasana (the perfect pose), padmasana (the lotus), virasana (kneeling pose), or sukhasana (easy pose); or in a chair with your back straight. The spine must be straight so that the pranic current which is created or stimulated through the chanting can flow freely. A crooked spine is like a broken wire; sometimes the connection is made and sometimes it is not. From the yogic point of view this pranic circuit of the body should be closed by crossing the ankles to maintain the beneficial effects of the Mantra. Rest the hands in your lap, with the palms up, thus suggesting surrender and receptivity to divine insights.

Before beginning to chant make sure that the large muscles of your body are relaxed. Relax the neck and shoulders, as well, and also the muscles of the tongue, jaw, forehead, and eyes. Focus the eyes gently on the space between your eyebrows.

As you chant, pull the abdominal muscles in, thus forcing the air out of the lungs. As the air comes in, let the chest widen by itself, not by lifting the shoulders. Use all the breath, all your energy. Put yourself completely into your chanting. It is important to breathe through your nose. The right kind of deep breathing will naturally begin to take place when you chant; there is no danger, as there is with some breathing exercises. Watch your breath and keep expelling it evenly.

Learn to sit motionlessly for increased periods of time. Check the position of the body at the end of that time to be sure that your head, shoulders, and back are straight, but relaxed, with the vertebrae one on top of the other.

At the beginning and end of your practice, offer a prayer of thanksgiving to those who have chanted the Mantra. In this way you attract those who have found God-Realization by the use of the Mantra. If you say, ÒHelp, help, please come and help me,Ó they will come to support you. By accepting that this is possible, you help yourself to have the experience. Do not let your intellect decide what can or cannot be. Hold judgment suspended and see what happens.

The melody of the Mantra must never be changed. The combination of sounds is based on the perception of the rishis who translated the etheric vibrations into those particular combinations for the purpose of creating a magnetic effect in the human being. If you have difficulty in reaching the high notes, you must not change the key. The voice will adjust. Not being able to reach the high notes should be seen symbolically. Do not let the ego get in the way and discourage you from continuing. The voice needs training, and with time, patience, and practice it will rise to the higher notes. You will find your voice becoming clearer, smoother, and able to reach notes you never thought you would be able to sing. That is one of the little miracles along the way. Just as the voice needs training, the mind and consciousness also need to be trained with the same diligence to reach heights you never dreamed of.

Really put yourself into the chanting. If you allow it to become mechanical, or if you let yourself think it is monotonous, or if you let your interest drop, it will take a longer time to be effective. As with learning a language, the more you give yourself to it, the faster you will become fluent. When you study and practice Mantra you will learn the language of the Divine.

After your Mantra practice remain quiet and receptive, surrendering your will to the Divine. Allow the still, small voice to speak. Come out of your practice gently and slowly. DonÕt get up and rush into something new. Try to keep the sensitivity, peace, and quiet for as long as possible. Time is needed following spiritual practice for the effects to be absorbed. Take time also to reflect and write down your thoughts.

To summarize: First, set the length of time you will chant. Then, with a shawl around your shoulders, sit erect, relaxed, in a quiet place, on a piece of cloth of natural fiber, left leg crossed over right, hands in lap, palms up. Deal with objections and obstacles before you start to chant, offer a prayer of thanksgiving, then give yourself a clear commanding thought of what you are about to do. Focus attention on the space between the eyebrows. Begin to chant, drawing in the abdominal muscles to expel the air; as you breathe in, feel the chest widening. Put yourself into the chanting. Work at keeping the mind interested and concentrated. Stick to the length of time you have set to chant. Offer your prayer of thanksgiving again when you have finished chanting. Remain quiet and receptive for a period of time after chanting. Afterwards write down observations that come easily to mind. As time goes on you will find it revealing to read them over.

At times during your Mantra practice, you may get in touch with emotions you did not know you had. Tears may arise that may have been held back since childhood. These tears are nothing to be ashamed of. They may be tears of self-pity, or of regret at having wasted so many years. Sometimes they are a rejuvenating force that can refresh by washing away an accumulation of sadness. Swami Sivananda suggested that people collect their tears symbolically and wash the feet of Divine Mother with them. But do not indulge yourself in your tears. They represent a small progress, not a great one.

Sometimes people faint during chanting. This may occur in people with poor blood circulation after long periods of chanting. This will not have any after effect. Fainting may also occur, particularly in prolonged group chanting, because the atomic structure of the brain has to be changed to adjust to the new vibration to which it is being exposed. This is a genuine response to the power of the Mantra, and it will manifest as a noticeable change in the personality of the individual. There will be a tendency to rethink many concepts, and new ideals will be established. There will be a growing desire to break free from limitations, and a conscious striving to be on the spiritual path.

The student must learn how to control this energy when it arises. The method for doing so is very simple. It is necessary only to feel the feet placed firmly on the floor and to remind oneself that one is here, now, in the physical world. Human beings are the bridge between two worlds, the world of the physical, material body, and the unseen world created by the mind, which can manifest something through our belief in it.

Another technique to help control the sudden rush of this newly experienced energy is to visualize a beautiful golden lotus at the base of the spine. Then gently but firmly place the Light within the spine back into that lotus where it belongs, and close the petals securely around the Light. Again, remind yourself by an act of will to be here, now. It is very important not to indulge emotions, not to seek experience, not to try to bring on a similar experience by chanting very quickly or experimenting with a breathing technique. If you give in to this temptation, you will soon experience doubt, and begin wondering whether any experience is really a manifestation of the Divine or just an artificial production of your own imagination. Secondly, you will be caught up in the desire for experience, for sensation, and will not look beyond to see the true Light.

At a later date in your spiritual practice you may be faced with the temptation of siddhis, the powers of extrasensory perception. These powers may be used for good purposes, but too often they are only a temptation to the ego. If you give in to this temptation you may fall even further from your spiritual goal than you were before you started the practice of chanting Mantra.

NOTE:-   NO TANTRA SHOULDBE DONE WITHOUT PROPER COSULTATION AND GUIDANCE