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Invocation of Kali, Living Darkness, Womb at Beginning, End and Recreation of Time

Invocation of Kali, Living Darkness, Womb at Beginning, End and Recreation of Time

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Published by Toyin Adepoju

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Published by: Toyin Adepoju on Nov 28, 2012
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11/28/2012

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InvocationofKali
TheLivingDarknessWombattheBeginning,EndandRecreationofTime
OluwatoyinVincentAdepojuCompcrosComparativeCognitiveProcessesandSystems“ExploringEveryCorneroftheCosmosinSearchofKnowledge”KaliisaprimeexampleoftheHindugeniusforconceptual,imagisticandritualconsolidationandrefinement,therebydevelopingoneofthegreatestexpressivecomplexesevercreatedbyhumanity.TheHinduintelligenceconsolidatesbecauseitdiscardsnothinginthecenturiesofitsgrowth.Thecrudestexpressionsinsacrificesofanimalsandhumansarerefinedintothemostsublimeabstractions.Themostexaltedcathedralsofideas,themostpoignantsonicexpressions,themostexquisitevisualforms,themostelegantrituals,amazingintheirbaroquemultiplicity,maybeseenasultimatelyrootedinideasbothsublimeandbarbaric,suchasthecosmicscopeoftheRig-Vedaanditsjustificationofcaste,whichledtodehumanizationofothers,thehorsesacrificewhichidentifiedthehorsewiththequartersofthecosmosanditseventualtransmutationintothesacrificeoftheselfinrelationtothecosmosthroughmeditationasdescribedinSurendranathDasgupta's
HistoryofIndianPhilosoph
,Vol.1,theintegration,overcenturies,ofthebloodthirstyswallowerofarmiesoftheDeviMahatmya,theferociousKali,theonewhofallsintosexlustinthemidstofbattle,inriversofblood,intheiconicencounterwithSiva’sefforttotameherboundlessferocity,withtheKaliwhoabsorbsthecosmosattheendoftimetogivebirthtoitagainatthebeginningofanothercosmiccycle,theconflationofthefierceSiva,hisneckencoiledbyaserpent,animalskinclothed,tridentwielder,nakederoticascetic,withtheSivawhose"mindisthefullyopenedlotusthatisthecosmos"animageofdelicatebeautyintheclassicalcelebrationofSiva,the
 
Shiva-TandavaStotra,alltheseareexamplesofthesublimeHindugeniusforsyncretizingitsvariousdevelopmentsintoonecomplexunity,variedbutultimatelyinterrelatedatvariousconceptualpoints.ThisvideoshowsaninvocationofKali,theswallowerofthecosmos,thenullifieroftime,thebirthofbeing.Thedevoteeusesthesignofthecrossasasymbolofuniversalmeaning,hereusedtoidentifytheHindudeitiesinrelationtothebody,therebyindicatingaunityofthemicrocosmthatisthehumanbeingandthemacrocosmthatistheconfigurationcreatedbythedeitiesandtheirinterrelationship.Thesignofthecrossmayalsobeusedasashort,quickandeffectivemethodofmarkingsacredspaceonthebodyandwithinthemind,astheritualacthelpsto
 
focusthemindonthesacredact,beyondthespatialandtemporalactivityassociatedwiththezoneoutsidetheritualaction.Regularpracticeofthesimpleself-consecrationrepresentedbythissigniscapableofmakingitabletoinstantlycreateacontemplativestateinthemind,inanyenvironment,oncethesignisperformed.TheOMmantra,Sanskritfor‘sacredsound’,intonedbythedevotee,isbelievedinclassicalIndianreligionstoencapsulatecosmicemergenceandenfolding.Itisusefulininducingacontemplativestate,particularlywhenchantedinconsonancewiththerhythmofthebreath.TheimagebehindthedevoteeistheKaliYantra,thegeometricformunderstoodtobeamanifestationoftheGoddess.Meditationonthisform,ontherelationshipbetweenitsbeautyoflineandofcolouranditssymbolicmeaningisveryhelpfulforunderstandingKali.ItisalsoavitalsiteforKalivenerationbecausetheyantraistheGoddess.Kalitexts-literature,images,sonicexpressions,andritual,areveryrichbutIwillmentionthoseIhavereadatleastapartof,seenorlistenedtoandthereforeexperiencedtheirpower.AnexcellentworkonyantraisMadhuKhanna’s
Yantra:TheTantricSymbolofCosmicUnity 
.
AgreatonlineresourceisMikeMagee’sencyclopedicsiteShivaShaktiMandalam,whichhassectionsonKali.TheInternetisalsovery,veryrichonYantraandKali,bothimagesanddescriptions,inwritingandonvideo.StrikingworksonKaliaretheWikipediaKaliessay,DavidKinsley'sgreat
TheSwordandtheFlute:KaliandKrsna:DarkVisionsoftheTerribleandtheSublimeinHinduMythology 
,aworkthatiscentraltohisbeingnamed“thefatherofKalistudies”,andhisotherworksonHinduGoddesses,
HinduGoddesses:VisionsoftheDivineFeminineintheHinduReligiousTradition
and
TheTenMahavidyas:TantricVisionsoftheDivineFeminine
ontheTenMahavidyas,theTenGreatWisdomGoddesses,ofwhichKaliisone.HeprovidesasurveyofGoddessesacrossreligionsandmakessummativecomparativecommentsin
TheGoddess’sMirror:VisionsoftheDivinefromEastandWest.
AgreatwriteronKaliisthetenthcenturyKashmirimasterAbhinavagupta,asdemonstratedinthesummationbyAjitMookerjeein“chapter6:SupremeReality”ofhisfinebook
Kali:theFeminineForce
,richwithwonderfulimagesandfarreachingexposition.ItwouldseemthatinAbhinavagupta,thesublimationofKalireachesitsconceptualapotheosis,astheadeptinterpretsKaliintermsofacomplexanddazzlingunfoldingofconceptsofconsciousnessandcosmosthatmaybeunderstoodasunifyingthehistoryofIndianphilosophyandspirituality.Mookerjee’ssummationmightcomefromAbhinavagupta’sepicscholarly,poeticandritualtext,theTantraloka,LightontheTantras,ofwhichGutamChaterjee

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