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Kali

Although her presentation in the West is usually as simply dark and violent, Kali is a goddess with a long and complex history in Hinduism. Her earliest history as a creature of annihilation still has some influence, while more complex Tantric beliefs sometimes extend her role so far as to be the Ultimate Reality and Source of Being. Finally, the comparatively recent devotional movement largely conceives of Kali as a straightforwardly benevolent mother-goddess. Kali is associated with many devis (goddesses) as well as the deva (god) Shiva.

Kali is generally considered one of the consorts of Shiva. Her name seems to be a female version of the word 'kala' (Sanskrit for 'dark', 'time'- time in this form being a euphemism for death - or 'devourer of time' ); it also means 'Black Female,' in contrast to her consort, Shiva, who is white. The goddesses that she is associated or identified with include Durga, Bhowani Devi, Sati, Rudrani, Parvati, Chinnamasta, Chamunda, Kamakshi, Uma, Meenakshi, Himavati, Kumari. These names, if repeated, are believed to give special power to the worshipper.

Origin

In the Rig Veda, the name Kali first appears, not as a goddess but as the black tongue of the seven flickering tongues of Agni, the Hindu god of fire. The prototype of Kali however appears in the goddess named Raatri. Raatri is considered to be the prototype of both Durga and Kali.

In the Sangam era of Tamilakam, a Kali-like bloodthirsty goddess named Kottravai appears in the literature of the period. Like Kali she has dishevelled hair, inspires fear in those who approach her and feasts on battlegrounds littered with the dead. It is quite likely that the fusion of the Sanskrit goddess Raatri and the indigenous Kottravai produced the fearsome goddesses of medieval Hinduism, amongst them Kali being the most prominent. (See also Sanskritisation)

It was the composition of the Puranas in late antiquity that firmly gave Kali a place in the Hindu pantheon. Kali or Kalika is described in the Devi-Mahatmyam (also known as the Chandi or the Durgasaptasati) from the Markandeya Purana written between 300-600CE, where she is said to have emanated from the brow of the goddess Durga aslayer of demons during one of the battles between the divine and anti-divine forces. In this context, Kali is considered the 'forceful' form of the great goddess Durga. Another account of the origins of Kali is found in the Matsya Purana, which states that she originated as a mountain tribal goddess in the north-central part of India, in the region of Mount Kalanjara (now known as Kalinjar). However this account is disputed because of the fact that the legend was of later origin.

Development

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness. His methods vary from challenging her to the wild tandava dance and outdoing her, to appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes increased beyond a chaos who could be confronted to bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Visnu and Siva arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).

The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century, Bengali saint, was also a great devotee of Kali; the western popularity of who may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component.

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree though that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one in the same -- totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. Thus, Kali is simply part of a lager whole.

Sadhakas and sadhikas (of all generations) prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra (in comparison to other religions) is that it allows the devotee the liberty to choose (from a vast array of complementary symbols and rhetoric) that which suits one’s evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi’s more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

The following passages (A & B) and footnotes are from the "Devi-Mahatyam" and both show two much contrasted descriptions of the divine-feminine.

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