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To: alt.fan.kali.astarte.inanna From: tyagi@houseofkaos.abyss.com (nagasiva) Subject: Essay on Kali (LONG) Date: 49900424 - Dark Moon (revised 49950113 -- Friday the 13th) A Short Essay on the Nature of Kali-Ma (Off the top of my head) tyagi nagasiva -------------- Of the many gods who have survived the ages to reappear (or reveal themselves) unto human beings, there are few with as much relevance and depth for today's world as Kali-Ma. She is both fearsome and benign, as are many Eastern deities of popularity and power. She appeals to the yogi and to the saint, in that She may be both horrid and compassionate, providing both a focus of meditation and a model for those of the Hindu Way who seek liberation (sometimes called 'moksha'). Kali-Ma is, to me, Mother Earth. She is a realistic, personal glimpse of natural power in humanoid form. While many favor one of Her aspects over the other (most notably and understandably the benign), those who cherish balance and broad-mindedness see and love Her in all Her manifested forms. The stories of Her origins are often somewhat climactic. In one very popular story She is said to have been 'born' in a battle between the gods and the 'asuras', or titans. I would not call these forces 'evil' in the same way that some fundamentalist Christians might. The titans of Hindu mythos are necessary elements of the universal play ('lila') that the Cosmos - the myriad manifestation of Brahman (tao) makes possible. Though Kali is associated with divinity, She has also been called 'Queen of the Demons' (and deservedly so). Her role could be compared to that of Persephone/Proserpine of the Greeks, who descends into the Underworld to rule there during half the seasonal and cosmologic cycle. Kali seems much more in control over Her destiny than the Greek goddess, however. Let us begin, then, with this story to which I make mention (perhaps one of the first known concerning Kali): The gods and the titans engaged in a great battle. There was one particular titan who was too powerful for the lesser gods to defeat. Durga, the Warrior/Mother goddess, was then called upon for aid. She arrived in splendour, riding a lion into battle, Her ten arms each bearing a magical weapon, Her ten faces each displaying a serene calm. She became the center of a cyclonic force of destruction. Durga wounded the asura king (who was Her main opponent and the hub of his army). From his wounds the blood flowed to the ground, yet where each drop touched the soil a 'clone' of him appearred. The more quickly and fiercely She attacked, the faster his reproduction took place. In the heat of Her frenzy, Durga called forth Her most powerful (and gruesome) aspect. From Her brow emanated Kali, the Destroyer. Kali was as black as the night, draped in a tiger's skin, was wearing a necklace of skulls, a skirt of severed hands, and had a gaunt, ghoulish contenance. She was the very essence of wrath. With the fierce passion of a mad mother protecting Her children, She began to eat the asura army. Kali's intense hunger and lust for blood were the necessary elements for victory. She gobbled up the new forms of the asura king, slurped up the blood escaping from his wounds, finally devouring him whole. The army, defeated and demoralized, quickly dispersed and peace was again restored to the realm of the gods. In many ways the asuras were the manifestation of malevolent masculine energies. They are most often depicted in male form and almost always as feral, animal-like beings. They are the brutish, coercive aspects of the Cosmos. In this story Kali is a savioress despite the gruesomeness of Her appearance. She enters as the Queen of Battle in order to quench the demon-fire that ravages the heavens (and by fallout, our world). Her main strengths are Her passion and Her ability to take others into Herself: to consume. This is an important point. Kali is the powerful, hungry feminine. The consumption of the masculine is therefore necessary and transformative. When a battle is forced (by asura-energies), it is our ability to take in, to absorb the very being of our adversary which makes real peace possible (preferrably by our understanding of their position and thus our ability to negotiate, rather than our ability to predict their behavior and react aggressively in response). If and when consciousness devolves into combative conflict (as it has many times in the past and shall likely continue), then 'consuming our adversary', in the spirit of 'knowing our enemy', is the best method of successful resolution. Direct confrontation only breeds others in succession who will readily assume the role of adversarial leader in the event of a temporary triumph. When ravaging masculine energies threaten the sacred, Kali comes to the fore here so as to quell the activity of that war, matching the wild masculine passion with Her feminine counterpart, and renewing a harmonized equilibrium. Kali is the mask of Death, drinking the Elixir of Life (blood) and reconciling polar energies. She is the goddess of our time (in many Hindu cosmologies we currently live in the 'Kali yuga', or 'Age of Kali' -- a time of disintegration and moral depravity). These are Kali's remote beginnings, perhaps, and much has changed and/or been lost through both time and textual translation. Since then She has been seen in as a more complex and compassionate goddess. In developing cultures the gods change to suit their worshippers, and India has been a spiritual dynamo for many centuries. Since Her origins, Kali has revealed Herself in newer, more expansive character. The Kali who is worshipped in San Jose, CA is richer and more complex by far than this originating story portrays. Yet I find great value in keeping this initial view in mind so that I can understand some of Kali's deepest meanings. It is often theorized that the faces of the gods are more masks than individualized beings. They often take the form and character we need to see most. Kali, Durga and others have been honored as divinity in multiple forms. Many now worship Kali (or Kali-Ma, if one place emphasis upon Her as Genetrix or 'Mother' of All things). One of Her more popular descriptions is followed by my own reflections on Her nature: Kali-Ma is an enchanting woman with four arms. She is as black as space, wears infants for earrings, a necklace of skulls or severed heads, is full-breasted and fertilely-wombed, wears a skirt of severed hands or arms, and wears ankle-chains with bells. Her hands brandish a bloody sword, a head or blood-filled skull, a mudra (magical symbol made with the hands) of reassurance and a mudra of bestowal. Her tongue protrudes from Her luscious mouth, ready to lap the blood of the slain, Her sacrifice. She dances upon the prone body of Siva, Her consort. This is Her visual form. Each part of the description is important to Her devotee. Kali-Ma gives birth to us and nourishes us in our lives. Her bountiful breasts and fertile womb are not to be over- looked. This it the 'Ma-essentiale', the power of the feminine which cyclically generates the cosmic Ocean of Existence. As Mother Nature, Kali-Ma is also ruthless. She starves the unfor- tunate, ravages with catastrophe and time the sensitives beings whom She births. She feeds upon our deaths, our blood, just as readily as She brings us forth. We are born, nurtured, allowed to suffer and are then consumed for food by our Mother. Some know Kali as Protectress, Teacher and Lover. She opens Her arms to us in loving protection, defending us from the tempest of our ignorance. Holding the Sword of Truth, She slices our fragile, false self-images away, holding them before us and asking us to love them for what they are. She assures our peace by bestowing comfort and wisdom. She is the tantric goddess, Sakti, divine power, bringing awareness through a complete understanding of bodily experience. The ever- passionate Lover, She wears the ankle-chains of the Sacred Prostitute. They carry the bells which ring fervently during Her lovemaking and dancing. Her dance is the wildly energetic, attractively binding 'lila', the play which is what we see of the cosmic absolute. She ensnares us in the World into which She bore us. Kali is the power behind the consciousness of Siva. Without Her, He is a corpse. She is life itself. Without Him, She is an insubstantial miasm. She gives Him essence. He gives Her form. Together they make the cosmic love that IS the universal Way. Kali and Siva are the Yin and Yang of the Cosmos. Separated in our ignorance, rejoined in our love, Kali dances upon Siva to regenerate life. This is a sexual description also. Siva is often seen with an erection and they are sometimes depicted in conjugal bliss. The feminine-superior sexual position is said to be the most pleasurable for the woman and most conducive to prolonged coitus. The portrait of Kali dancing atop Siva's prostrate form is a tantric symbol of the utmost importance. For those who come to know Her (at times, in the Biblical sense :>), Kali is loving, caring and nurturing, while incorporating all of the maladies of the known world. Her ways are wise, though sometimes painful (coming to know oneself can be very difficult), and She may not shield us from Her destructive qualities. She is the model of the honest woman who accepts the naturality of her lust, rage, intelligence and pain. For those who worship Her She is a face of very deep meaning. Her form is a meditative symbol, useful for realizing the nature of reality. Many see She and Siva as facets of a great Mystery (that faceless, Unknown Tao, Brahman or Allah) which may be difficult to experience and impossible to describe or imagine. For these She is a barrier and a goad, an obstacle and a motivator along the mystical path, the Way. As death and sex are the over-riding concerns of our 'civilized' culture (see the tv or newspapers for a healthy does of evidence), Kali becomes the Initiatrix and Revealer of these deepest mysteries. She is ready to take us beyond ourselves into a dance of life, a play which is much greater (and less) than we could ever imagine. When ecologists speak about a benign Mother Earth whom we are 'wronging', especially to those caught in the depths of Her traps or the pain of Her destructive maw, there is bound to be misunderstanding. Single perspectives are valuable to those fearful of uncertainty and philosophy. Holding both aspects of the world in mind we may become aware of both sides of ourselves -- our tendencies toward egotism and altruism, discipline and indulgence, decay and growth. Kali has a poor reputation among some because we may reject Her less attractive, destructive side as we do in ourselves. We feed on death in order to continue living. Life and death are interwoven inextricably, perhaps even indistinguishably. Rather than come to understand all perspectives of phenomena (e.g. gods, war, argument, anger) we may label one 'evil' and shun it. One of the lessons which Kali teaches me is to consume it, to experience my fear and anger deeply and learn from this initial reaction. Once I have done this, She may become as sweet and tender as the Virgin Mary. Indeed, for some of us they are one in the same, playing peek-a-boo behind two marvellous veils. ----------- Completed AT sunset, exactly, on the Dark Moon. Aum Krim Maha Kaliya! nagasiva, tyagi@houseofkaos.abyss.com (c) 1995.
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