In the Śākta vision, daily invocation of the Divine Mother serves above all to recognize Her as the supreme reality and living presence in and through all experience. Worship is undertaken to purify the mind and heart, awaken the inner energy often spoken of as Kuṇḍalinī-Śakti, and transform ordinary impulses into qualities such as clarity, compassion, and detachment. Devotees seek both spiritual liberation and support in worldly life, turning to the Mother for protection, guidance, and the removal of obstacles. At the same time, daily worship cultivates an intimate relationship with Her—whether as child to mother, servant to queen, or lover to beloved—so that surrender and trust become natural. Over time, this practice ripens into the ability to see the world as Her play, and to recognize that all light, power, and action ultimately belong to Her.

The method of invoking the Divine Mother in daily life generally follows a recognizable pattern, even though details vary by lineage. After external and internal purification—bathing, preparing a clean space, quieting the mind, and forming a clear resolve—She is invited to be present in the heart and in the chosen form, whether image, yantra, or simple flame. This invocation is carried by mantra, by recitation of Her names and hymns, and by the subtle inner prayer that She dwell within one’s body, mind, and environment. In mantric traditions, nyāsa is used to “install” the Goddess in different parts of the body, affirming the body itself as Her temple and recognizing Her energy as the source of all faculties. Through such steps, the practitioner gradually shifts from seeing the Divine Mother as merely external to recognizing Her as the indwelling reality.

The heart of the daily rite is upacāra-pūjā, the sequence of offerings made to the Mother with reverence and mantra. Light is offered in recognition of Her as consciousness, water and other substances as tokens of purification and hospitality, incense as a symbol of refined tendencies, flowers as the expression of virtues and devotion, and food as the offering of one’s very life-force and enjoyments. These are not mere gestures; they enact the insight that everything already belongs to Her and is being returned to its source. Alongside this, japa of Her mantra and meditation on Her form or as formless radiance deepen absorption, so that worship does not remain only external. Reading or chanting texts such as the Devī Māhātmyam or Lalitā Sahasranāma, and singing Her names, further awaken devotional feeling and align thought and emotion with the understanding of Her as ultimate reality.

Daily worship typically concludes with ārati and prostration, sealing the sense that all brilliance and power are Hers and that the ego and its actions are laid at Her feet. Some traditions emphasize mentally dissolving the external form back into the heart and then into pure awareness, affirming that She is not separate from the worshiper. From there, the practice is carried into ordinary activities: repeating a simple mantra inwardly, offering actions and their results to Her, and meeting others with the awareness that the Mother stands before one in these various forms. In this way, formal ritual, meditation, and devotion converge into a continuous remembrance, so that life itself becomes an unfolding act of worship of the Divine Mother.