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BEWARE listening to this mandra will take you to somewhere.
Myths about Kali
Kali, also a product of the unconscious derived through contemplative meditation, is believed to be projected out in a crude and raw form; without modification, without attempt at secondary elaboration, and without attempt to make it meaningful to the conscious mind (Ray Chaudhuri, 1956). Kali is portrayed as having a terrible and frightening appearance, always black or dark, usually naked with long and dishevelled hair, her lips have blood smeared over them, and her tongue protrudes out showing dreadfully sharp teeth (Curran,1996). She has blood rolling down the side of her cheeks which glistens over her body (Colonna, 1980), and Kali is often seen adorned with garlands of human heads and she wears dead bodies of human infants as earrings. Her bracelets are made of serpents, and her loin has a girdle of severed human hands (Ray Chaudhuri, 1956). Kali has well-formed fleshy breasts (Shukla, 2014), and her four hands are shaped like a lotus. In her left hands, she holds a bloody sword and a freshly severed human head and from her right hands, she offers assurance (Curran, 1996). She is often seen engaged in a wild dance (Shukla, 2014).
She gives blessings (with her right hands) and also decapitates (with her left hands) and is referred to as ‘the Black Goddess ' – she who “brings opposites into harmony” (Colonna, 1980, p. 349). Literature reflects both her terrifying and nurturing nature in much detail. Not only does Kali get drunk on the blood of her victims (Shukla, 2014) and is described as cruel and shameless (full of lust and death) and as someone “who frightens man with her gaping vulva, humiliating, mistreating, and castrating him” (Kohen 1946, p. 50); but she is also recognised as a mother who consoles, nurtures, and protects (Kripal, 2013). Kali is,therefore, both “good and evil, motherly as well as cruel, chaste and shameless,and in whom heaven and earth are enclosed” (Kohen, 1946, p. 50)
Kali- The fierce warrior
In mythological texts, Kali is located either on the battlefield or on the fringe of society. Kinsley (2003, p. 25) gives an account of Kali’s different forms and describes her manifestation as “being brought into being"
One of Kali’s well- known manifestations occurs during a great war. When Gods were trying to save the world from Raktabija, the king of the demons, two other demons, Chanda and Munda, approach ‘Goddess Durga' with readied weapons (p. 25). Upon seeing Chanda and Munda prepared to attack, Durga becomes enraged and from her “furrowed brow,” Kali springs forth and leaps into battle (Humes, 2003, p. 146). She tears these demons apart with her hands, crushes them in her jaws, and decapitates them with her sword (Kinsley, 2003). Kali, therefore, representing “Durga’s personified wrath, her embodied fury” (p. 25).
In the same battle, there is a cosmic conundrum. With each spilt drop of the demon Raktabija’s (translation: blood seed) blood, “rise one thousand more demons” (Dowd, 2012, p. 15). Kali manifests herself again and joins in the fierce fighting to annihilate the reproducing demonic ‘male power’ and restore peace and equilibrium (Mookerjee, 1988). To keep Raktabija from multiplying and rid the world of his demonic threat, Kali drinks his blood (Kinsley, 2003). Although she has come into existence to slay demons and restore order, Kali is consumed by bloodlust after drinking Raktabija’s blood and becomes demonic herself on the battlefield, and her rage threatens to destroy the world which she is supposed to protect (Dowd, 2012).
I recognise ‘being brought into being’ as similar to the ‘letting come process,’ a product of ‘dhyan’ described previously Gupta (2003) identifies that other Hindu Goddesses (Durga, Shakti, Sarasvati, Laksmi, Parvati) are all
facets of Goddess Kali. They are all collectively known as Devi (translation: Goddess).
