Vāmā Kālī Āśrama

16/11/2025

20/10/2025

Coming into view ❤️‍🔥🌺

14/10/2025

Vama Kālī Ashram banya first fire 🔥 ❤️‍🔥🌺

26/05/2025

https://youtu.be/_wibZndMo8c?si=9E26w9HN-2aQJRzQ

Playfulness is our True Nature. Jai Ma!

29/03/2025

Chaitra Navarātri Celebrations
Vāma Kālī Ashram, Ubud

March 30-April 7
5pm-8pm nightly
Doors close 5:15pm

Shaktipat Meditation & Kirtan
with
Kāmānanda & special guest Nataraj Chaitanya

Kāmānanda is a vehicle/channel for Vāma Kālī’s Grace. Shaktipat invites this Grace to manifest strongly in the practitioner. Shaktipat activities Kuṇḍalini Shakti and spontaneously awakens the heart manifesting as Love, Joy and Devotion (bhakti).

Nataraj Chaitanya Is a monastic disciple of Swami Shankarananda from the Ashram, Melbourne. Nataraj loving offers classical ta***ic yoga and kirtan.

Where: Vāma Kālī Ashram
Across from Lakshmi Homestay, Tirtra Tawar, Ubud

https://maps.app.goo.gl/JDDyQbPdRBfL1hB27?g_st=com.google.maps.preview.copy

Jai Kālī Ma! ❤️‍🔥🌺

14/03/2025

The 84 Mahasiddhas—wild adepts of India’s Ta***ic age—burned with śakti from dakinis and deities. Saraha, a Brahmin turned wanderer, met a dakini—“Her power strikes” (Doha 22)—her śaktipāta sparked nāda songs. Tilopa, sesame grinder, felt her jolt—“Her strike cuts through” (Ganges Mahamudra 6)—transmitting sahaja to Naropa. Kāṇhapa, Nath yogi, burned with Her bhava—“Her blaze ignites” (Caryapada 7)—his chants awoke souls. Ḍombīpa, washerman, rode Her tiger—“Her roar shines”—his touch stirred śakti. Luipa, prince turned beggar, ate Her filth—“Her gold awakens”—silence lit disciples. Śāntipa, scholar, saw Her vision—“Her burn frees”—teachings flowed unbound. Kukkuripa, dog-lover, heard Her howl—“Her call lights”—compassion woke villages. Virūpa, monk rebel, drank Her nectar—“Her flame flows”—stopping the sun, he sang. Nāgārjuna, alchemist, took naga venom—“Her wake shines”—kundalini surged, touch ignited. Śavaripa, hunter, felt Her gaze—“Her strike burns”—presence freed tribes. Mekhalā and Kanakhalā, dancer sisters, moved Her sever—“Her flow ignites”—their dance awoke crowds. Ghaṇṭāpa, bell-ringer, heard Her chime—“Her ring awakens”—sound stirred śakti. Kambalā, tailor, wove Her thread—“Her weave mends”—blankets carried grace.
Each Mahasiddha—lowly or royal—met Her śakti in cremation grounds, caves, or rivers. Dakinis—fierce, unbound—struck with śaktipāta, turbo-charging their paths. No effort—she danced free, her svātantrya their strength. From nāda to silence, tiger rides to venom, their siddhis marked her favor. Nāgārjuna’s naga coils, Kukkuripa’s howl—Her serpent śakti flowed, wild and divine, awakening all who crossed their paths.

05/03/2025

The Kamraj-ki-Kali Temple in Haridwar is a revered site often associated with occult practices due to its Ta***ic roots and historical legacy. Located near the Brahma Kund on the banks of the Ganga, this temple is dedicated to Goddess Dakshina Kali, a fierce form of the divine feminine symbolizing destruction of evil, time, and transformation.
The temple is one of the oldest siddha peethas in India. Texts suggest it has been a site of intense spiritual practice since ancient times. Mythologically, it is linked to the Samudra Manthan (churning of the ocean), where nectar (amrita) is said to have fallen at the nearby Brahma Kund. After consuming the poison (halah) that emerged during the churning, Lord Shiva bathed in the Neel Dhara (blue stream) of the Ganga near this site to cool his burning throat, infusing the area with divine energy. The presence of Dakshina Kali beside this sacred spot is believed to amplify its potency, making it a focal point for occult sadhana.
Another tale ties the temple to Guru Kamraj, a devotee of Kali from Kolkata, who, under the goddess’s command, retrieved her idol from a hidden chamber and installed it on Neel Parvat. Local lore claims he meditated here for 700 years achieving spiritual mastery.
The temple is deeply tied to Vamachara (left-hand Ta**ra), a path that embraces unconventional rituals to transcend duality and awaken Shakti. Dakshina Kali, facing south (the direction associated with death and transformation), is worshipped here as the destroyer of ignorance and ego.
The temple’s cave-like sanctum and proximity to the Ganga’s purifying waters create an ideal setting for Ta***ic rites. The sanctum often evokes the hidden and subterranean—a common motif in esoteric traditions symbolizing the unconscious or the womb of creation. The Ganga’s blue hue near the temple, attributed to Shiva’s post-poison bath, is seen as a sign of alchemical transformation, resonating with occult themes of transmutation. Devotees believe the kund (pool) near the temple holds special powers, accessible only to advanced yogis.
The temple is said to be built atop 108 human skulls representing the conquest of mortality.

Jai Kali Ma 🥰

01/03/2025

Anandamayi Ma was drawn to a Kālī temple for a darshan. She entered the temple, approached the Kālī murti (statue), and stood before it in silence.
What unfolded next was extraordinary, even for those accustomed to her ecstatic states. At first, she stood motionless, her eyes fixed on the deity. Witnesses—devotees, temple priests, and onlookers—described her face changing. Her usual serene, childlike expression gave way to something else: her gaze sharpened into a piercing intensity, her features seemed to radiating a deep, formidable energy, and her presence grew towering, as if she’d expanded beyond her slight frame. One account notes that “Ma’s eyes became like Kālī’s—wide, burning, seeing through everything,” while another devotee recalled her lips parting slightly, mirroring the goddess’s fierce, open-mouthed stance.
Then, without warning, she began to sway—slowly at first, then with a rhythm that felt alive, almost dance-like. Her arms, usually relaxed, lifted slightly, and her fingers curled in a way some likened to Kālī’s mudras (gestures) in temple iconography. There was no chanting or speaking—just a low, resonant hum or laughter that erupted from her, described as both joyous and terrifying, “like the sound of creation and destruction together.” Her body trembled faintly, and a few witnesses swore they saw her feet lift off the ground for a moment. The air in the temple reportedly grew heavy; as her bhava transformed the space.
A priest present reportedly whispered, “She is the Mother herself,” dropping his ritual items in awe. Devotees fell to their knees, some weeping, others staring in silent wonder. One account claims her face took on a “wild beauty,” her skin glowing with a luster that seemed to reflect Kālī’s dark radiance. Another said her stillness amid the swaying made her “exactly like the statue.” To them, she wasn’t just Anandamayi Ma anymore—she was Kālī manifest, not in a theatrical possession, but in a seamless fusion of human and divine.
When asked later what occurred, she deflected with her characteristic lightness: “This body was there, and Kālī was there—what is the difference?” or “It’s all the Mother’s play.”

15/02/2025

The Kaula school is a prominent tradition within Shakta Ta**ra that emphasizes the union of Shiva and Shakti through awakening kundalini energy. The goddess Vāmā Kālī plays a significant role, particularly in related to Kundalini awakening and Shaktipat.

Within the Kaula tradition, Vāmā Kālī is often associated with intense, transgressive, or esoteric practices. Vāmā Kālī is revered as the supreme deity, embodying both creation and destruction, and is central to the awakening of kundalini.
Practitioners experience Kali as a dark, radiant energy rising through the chakras, often accompanied by intense meditative states.

Shaktipat is a pivotal practice in the Kaula school, as it initiates and accelerate the awakening of Kundalini.
In the context of Vāmā Kālī worship, the guru is often seen as an embodiment of Kālī capable of transmitting the divine energy of the Goddess to the disciple.

In the Kaula tradition, Shaktipat and Kundalini awakening are closely intertwined. Shaktipat often serves as the initial spark that awakens the Kundalini, while the practitioner’s subsequent sadhana (spiritual practice) sustains and guides its ascent.
The guru is central to both processes, acting as the conduit for Shaktipat and providing guidance for the safe and effective awakening of Kundalini. In Vāmā Kālī worship, the guru is often revered as Kālī herself, embodying the divine feminine energy.
The fierce and transgressive aspects of Vāmā Kālī symbolize the breaking of conventional boundaries, which is mirrored in the shattering of psychic blockages during Kundalini awakening and the transformative power of Shaktipat.

The practices of Kundalini awakening and Shaktipat in the context of Vāmā Kālī are aimed at achieving spiritual transformation and liberation (moksha). The union of Shiva and Shakti within the practitioner is seen as the ultimate realization of non-dual consciousness.
Integration of Fierce and Benevolent Aspects: While Vāmā Kālī is associated with intensity, the tradition recognizes Kālī’s benevolent and nurturing aspects, invoking deep devotion.

15/02/2025

In the Kālī Kaula tradition, *Bhava* or divine possession is where the practitioner experiences ecstatic union with the goddess Kālī.

Bhava is an extroverted, all-inclusive state of consciousness where the practitioner experiences everything as an expression of divine energy. This is not a withdrawal from the world but an immersion in it, seeing all forms and experiences as manifestations of Kālī’s divine play.
The practitioner may feel possessed by the goddess, experiencing her transformative energy coursing through their body and mind, dissolving the ego and revealing the non-dual unity of Shiva and Shakti.

Bhava may involve spontaneous movements, trembling, or ecstatic dancing, as the body becomes a vessel for the goddess’s energy. These are seen as expressions of her divine presence, not as mere physical reactions but as sacred signs of possession.

Bhava in Kālī Kaula is not just an experience but a transformative process. It is believed to destroy ignorance, ego, and attachments, aligning the practitioner with the ultimate reality of Shiva-Shakti.
This state is often described as the pinnacle of spiritual evolution in Kaula texts, where the practitioner lives in a continuous state of divine awareness, even amidst everyday activities.

Kaula texts emphasise the importance of Bhava as a sign of spiritual progress. They describe it as a state where the practitioner becomes a *siddha* (accomplished one), fully attuned to the divine.

In Kālī Kaula, Bhava is not seen as a loss of control but as a sacred surrender to the divine will. It reflects the tradition’s emphasis on the immanence of the divine in all aspects of life, including the body and emotions.
The tradition’s goal is to progress toward *divya-bhava*, where divine possession becomes a permanent state of being.

Bhava or divine possession in Kālī Kaula expresses itself as an ecstatic, transformative union with the goddess Kālī, marked by emotional intensity, physical manifestations, and a profound shift in consciousness. It is both a goal and a process within the tradition, achieved through disciplined practice, ritual, and devotion, leading to liberation and the realisation of the divine.