Kali, the true Kali, will continue to defy all attempts to tame and domesticate her, as she has since the beginning of time.
Completing Goddess Kali Pt.3
The Thuggee are said to have had their female equivalent in a sect of Tantrists who held that it was through constant indulgence in gluttony of the senses and the five recognised vices – drinking of wine, eating of meat and fish, performance of “mystical gesticulations” and sexual indulgence - that a human could achieve purification of the soul and all-embracing union with Kali. It is difficult to discover any concrete information about this group of women – their name, the extent to which they practiced in India, whether they were associated with the Thuggee cult, and whether they died out or continue to exist within the many Tantric sects extant today. Their ethos has similarities to that of the male Aghori monks of Varanasi who inhabit cemeteries and sometimes eat human flesh as part of their rituals, use marijuana and alcohol, and meditate on top of corpses to help them reach a state of heightened awareness and bring themselves closer to Shiva, Kali’s consort.
In part because of her dread characteristics and habit of acting unpredictably, at least to those who tried to control her, devotion came late in the game to Kali – even devout Hindus were wary of her wrath. However in the seventeenth century Kali received a makeover from the Tantric Bengali poets in northwest India. No longer a terrifying red-eyed crone, she began to be depicted as voluptuous, motherly, young and beautiful, with a gentle smile, attractive ornaments and pleasing blue complexion. While she continued to brandish weaponry and severed heads, two of her right hands now made soothing gestures - the mudras of fearlessness and blessing.
Today, her image reflects her duality. Kali is depicted in the act of killing but smiles engagingly. Her protruding red tongue signals both modesty (a Bengali tradition) and her thirst for blood. Her dishevelled hair hints at unrestrained blood lust and alternatively the metaphysical mystery of death that encircles life. Her three eyes represent omniscience, her voluptuous breasts both sexual lust and nurturance. Her nakedness simultaneously represents carnality and purity. Her necklace of severed heads and girdle of severed arms signifies her killing rage but are also tantric metaphors for creative power and severance from the bonds of karma and accumulated deeds. Even her stance is imbued with dual meaning. The respectable, right handed path of Tantra (Dakshinamarga) is emphasised by her right foot forward stance, while the infamous left-handed path (Vamamarga) followed by “degenerate” Tantric practitioners such as the Aghori is down-played. While her right hands are generally associated with positive gestures, her left hands hold weaponry – depending on the number of arms she is portrayed as having, a bloodied sword or trident, a freshly severed head and a skull cup to catch the blood. However, even these are symbols of greater purpose. The sword symbolises higher knowledge, the head the human ego that must be severed in order to exit from the cycle of life and rebirth.
In the 20th and 21st centuries, many western feminist scholars have adopted Kali as a mascot of female empowerment, or have politicised her as a symbol of the supposed former matriarchal golden age that came before our present state of patriarchal control and decline. New Age Tantric practitioners adapt her obvious sexual manifestations as a therapeutic tool, while Hollywood employs her as a convenient symbol of malevolence.
But Kali, the true Kali, will continue to defy all attempts to tame and domesticate her, as she has since the beginning of time.
Kali is considered to stand, outside of the constraints of space-time and have no permanent qualities; she existed before the universe was created and will continue to exist after the universe ends. Limitations of the physical world such as colour, light, good and bad do not apply to Kali.
Awe Inspiring, Protective Qualities of Goddess Kali Pt.2
In her earliest appearances, Kali was frequently associated with violent endeavours on the battlefields of the gods.
In one legendary battle with the demon Raktabija, Kali is manifested by Durga to deal with a situation that has gotten badly out of hand. Every drop of blood spilled by the wounded Raktabija becomes a deadly fighting clone, but Kali turns the battle around and defeats Raktabija by draining his blood before it touches the ground, then devours his replicates. In this story Kali is brought in to play when decisive action is required, when dark deeds must be matched with dark deeds, when resolve must be shown.
- Attributes not always associated in the west with the archetypal Woman. In another story, Kali is summoned by a group of criminals who decide to sacrifice a human to her image in order to gain her favour. They unwisely choose a young Brahmin monk of upstanding character, however his saintliness shines so brightly that her statue is scorched in his presence. Kali manifests but proceeds to horribly kill her erstwhile worshipers by decapitating them and drinking their blood. Here, Kali demonstrates her refusal to be controlled by those who think they understand her and her triumph over the attributes of ignorance and evil, as well as the absolute impartiality of her nature.
While Kali was well integrated into the Vedic, or orthodox, Hindu tradition from the first, she also developed a parallel relationship with Tantra. Tantric teachings are a collection of ancient magical stories and folk practices that exist alongside the Vedic tradition, and could be considered to hold to the wild tribal origins of Kali more faithfully than the Vedic.
One of the meanings of Kali’s name is
“FORCE OF TIME”.
In this aspect, Kali is considered to stand, outside of the constraints of space-time and have no permanent qualities; she existed before the universe was created and will continue to exist after the universe ends. Limitations of the physical world such as colour, light, good and bad do not apply to Kali.
Kali is a symbol of Mother Nature herself, – Primordial, creative, nurturing and devouring in turn, but ultimately loving and benevolent. In this aspect of goodness she is referred to as Kali Ma, Mother Kali, or Divine Mother, and many millions of Hindus revere and worship her in this form. In Tantric meditation, Kali’s dual nature leads practitioners to simultaneously face the beauty of life and the reality of death, with the understanding that one cannot exist without the other. It is worth noting that Shiva, in his role of destroyer of worlds, also stands outside the boundaries of the physical universe and is well complimented by his association with Kali.
Kali’s worship was not always so benign. From the 14th century to the 19th century, a cult group called the Thuggee (from the Hindu word to deceive) was operating at will in India. A hereditary sect, Thuggee membership was passed from father to son, although outsiders, particularly criminals, could be recruited if found worthy – or might end up as victim if not. During its peak, the group is believed to have had thousands of followers and during the 600 years of its operation its members are estimated to have killed anywhere between 500,000 and 2 million people. Thuggees proudly traced their origin to the battle of Kali against Raktabija, and considered themselves her children, created from her sweat. Pandering to the fiercest aspects of Kali and her requirement for death, destruction and human sacrifice, the Thuggee believed that they were doing Kali’s sacred work (although it should be noted that they had no hesitation in also robbing their victims). The British finally wiped out the Thuggees in the mid 19th century, and the cult of religious stranglers ceased to exist except in myth and folklore.
In the eyes of westerners, Kali is a Goddess dark of mind, body and soul, a mysterious Goddess of death and destruction. However her story is far more complex and far-reaching; She cannot be easily fitted into a typical western narrative of good verses evil, and in fact transcends both.
Goddess Kali Pt. 1
Hello my lovely friends 🙏🏼
I will be sharing with you over the course of a few months an in depth look into understanding Hinduism 🕉.
We will travel into the visionary aspects as well as the gifted practices, beholding our Hindu Gods and Goddess.
NOT TO BE ALARMED!!
Kali is a source of many things so, read carefully and resourcefully as to receive understanding clearly and objectively. She is quite the Goddess to say the least!
I hope you enjoy. Also, if you have any questions, or would like to simply engage, please do! I look forward to connecting with you. Honestly, I desire this very much ! So please, don’t hesitate to say hello, introduce yourself or anything at all. I’m here with hope to bring us together in real time.
Truly, honorably, and sincerely, Your, Bella Uni’Verse 🌏
Lakshmi is the divine power that transforms dreams into reality. She is prakriti, the perfect creation: self-sustaining, self-contained Nature. She is maya, the delightful delusion, the dream-like expression of divinity that makes life comprehensible, hence worth living. She is shakti, energy, boundless and bountiful.
- Shri Vaishnava Tradition Pt.5
In the twelfth century AD, a new form of Vaishnavism called Shri-Vaishnavism evolved in South India. Like other Vaishnava orders, it visualised Vishnu as the embodiment of the supreme divine principle. However, this order was unique as it refused to acknowledge Vishnu independently. It insisted on the presence of Lakshmi beside him.
For Shri-Vaishnava scholars, such as Vedanta Deshika, Lakshmi is indispensable while approaching Vishnu. He represents righteousness; she represents compassion. She is like a mother intervening between a stern father (God) and an errant son (the devotee).
Maha-Lakshmi, the Great Goddess
In Tantrik texts, which were composed around the same time as the Puranas, Lakshmi acquired supreme importance. She was Maha-Lakshmi, the Supreme Goddess.
Lakshmi is often differentiated from Maha-Lakshmi. While the former is the consort of Vishnu and the Goddess of wealth, Maha-Lakshmi is viewed as an autonomous entity, the supreme embodiment of the Mother-Goddess. When worshipped as Maha-Lakshmi, Lakshmi is not visualised as a beautiful goddess seated on a lotus, pot in hand, but like a Virginal Warrior-Goddess riding a lion, much like Durga. This form of the Goddess is especially popular in Maharashtra.
Ancient Pancharatra texts that adore Maha-Lakshmi consider her to be the root of all creation. In the beginning, they say, the cosmic soul—the unfathomable unmanifest Narayana—desired to create the cosmos. But he did not have the resources to do so. As he pondered over this problem, his dormant energy, his shakti, burst forth in a blinding light, manifesting as Maha-Lakshmi.
Maha-Lakshmi placed the seed of divine desire in the palm of her hand and unleashed the dynamic forces of creation until the three worlds took shape and all forms of life came forth.
In the Lakshmi Tantra, the Goddess says:
“I am inherent in existence. I am the inciter, the potential thattakes shape. I manifest myself. I occupy myself with activity andfinally dissolve myself. I pervade all creations withvitality, will and consciousness. Like ghee that keeps a lamp burning, I lubricate the senses of livingbeings with the sap of myconsciousness.”
Lakshmi is the divine power that transforms dreams into reality. Lakshmi is prakriti, the perfect creation: self-sustaining, self-contained Nature. She is maya, the delightful delusion, the dream-like expression of divinity that makes life comprehensible, hence worth living. She is shakti, energy, boundless and bountiful.
To realise her is to rejoice in the wonders of life.