THE AGE OF THE KALI YUGA
THE DREAM AND THE MYTHOLOGY
compiled by Dee Finney
The Vedic mantra maintains that the Absolute Truth has no legs and no
"Brahman, therefore, is never impersonal, but when such mantras are indirectly
|8-14-2001 - DREAM - My relatives all gathered together for a party
'to be counted'
The unfortunate and upsetting part of this was the everyone had their hands and feet
cut off in order to be counted. (This was completely bloodless and unseen) The hands
and feet had to be counted separate from the body. The hands and feet were each
worth "1" but the body, separated from their hands, feet, and head was worth "6".
During this process, two men who were old friends showed up in sweatsuits
Then a rich black man showed up. He was driving the most beautiful bright
NOTES: "SUBARU" is a Japanese word meaning "unite." It is also a term
The name William means: Resolute Protector
A vehicle: The Vehana symbolizes 'the physical body" of the dreamer.
The name ISHI is another name for the God Shiva.
THE AGE OF KALI
The Age of Kali for the Hindu is the natural ending of the world in the fourth age . It is one of a series of changes, each of which marks the end of one cycle and the beginning of another creation. The central figure in the story is Vishnu, the preserver God, into whose self the world is absorbed before being born again. Vishnu has already saved humanity on a number of occasions, symbolically appearing as a savior in many different forms. Vishnu incarnates in 10 avatars, of which there have been 9, the last three have been: 7. Rama 8. Khishna 9. Buddha It is said that He will appear again , as Kalki 'the avenger', riding a white horse , destined to destroy the present world (the corrupt age of the goddess Kali) and to take humanity to a different, higher plane (the golden age of Krita).
ichchha the will.
indriya organ of sense or action.
Isha a form of Shiva. Shiva the special incarnation of the Lord as the demi-god in charge of the mode of ignorance and the destruction of the material manifestation.
karma work, action, the law of cause and effect; material, fruitive activity and its reactions; also, fruitive actions performed in accordance with Vedic injunctions.
karma-yoga the path of God realization through dedicating the fruits of one's work to God.
karmi one engaged in karma, fruitive activity; a materialist.
karmaphala the result of an action.
karmendriya an action organ, e.g. the hands or feet.
WHO IS KALI?
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).
by His Divine Grace
Srila A.C. Bhaktivedanta Swami Prabhupada:
Let me first offer my respectful obeisances unto Lord Caitanya Mahaprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life. Thus let me write about His magnanimous contribution of devotional service in love of God.
A person in the conditioned stage of material existence is in an atmosphere of helplessness, but the conditioned soul, under the illusion of maya, or the external energy, thinks that he is completely protected by his country, society, friendship and love, not knowing that at the time of death none of these can save him. The laws of material nature are so strong that none of our material possessions can save us from the cruel hands of death. In the Bhagavad-gita (13.9) it is stated, janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam: one who is actually advancing must always consider the four principles of miserable life, namely, birth, death, old age and disease. One cannot be saved from all these miseries unless he takes shelter of the lotus feet of the Lord. Sri Caitanya Mahaprabhu is therefore the only shelter for all conditioned souls. An intelligent person, therefore, does not put his faith in any material possessions, but completely takes shelter of the lotus feet of the Lord. Such a person is called akincana, or one who does not possess anything in this material world. The Supreme Personality of Godhead is also known as Akincana-gocara, for He can be achieved by a person who does not put his faith in material possessions. Therefore, for the fully surrendered soul who has no material possessions on which to depend, Lord Sri Caitanya Mahaprabhu is the only shelter.
Everyone depends upon dharma (religiosity), artha (economic development), kama (sense gratification) and ultimately moksa (salvation), but Sri Caitanya Mahaprabhu, due to His magnanimous character, can give more than salvation. Therefore in this verse the words hinarthadhika-sadhakam indicate that although by material estimation salvation is of a quality superior to the inferior interests of religiosity, economic development and sense gratification, above salvation there is the position of devotional service and transcendental love for the Supreme Personality of Godhead. Sri Caitanya Mahaprabhu is the bestower of this great benediction. Sri Caitanya Mahaprabhu said, prema pum-artho mahan: "Love of Godhead is the ultimate benediction for all human beings." Srila Krsnadasa Kaviraja Gosvami, the author of Caitanya-caritamrta, therefore first offers his respectful obeisances unto Lord Caitanya Mahaprabhu before describing His magnanimity in bestowing love of Godhead.
The eightfold symptoms depicting the moods of pure dedication would decorate and radiantly enhance the beauty of the Lord's bodily parts.
Sometimes He appeared like a tortoise who had withdrawn his limbs into his shell, and at other times His body appeared elongated due to His joints becoming dislocated. Sometimes Lord Gaurasundara's figure was as tender and aromatic as a lotus flower. At other times the Lord's body would appear red, yellow, or brilliant with the white hue of the jasmine flower.
There is nothing higher than me, O Dhananjaya (Arjuna)! (5d)
6. Krsna is considered supreme most because of being the cause (of all), the ground of qualities like all-pervasiveness, consciousness, joy, etc., the possessor of the eternal Laksmi, and so forth.
Among those, (his) being the cause of all as the Svetasvatara (5.4-5) says:
That one deity, the Lord who is to be worshiped, alone oversees the natures (effects) and the causes (of the world). (6a) And who, the cause of the universe, matures nature and transforms all things to be ripened. (6b) (His) all-pervasiveness, consciousness, and joy as (stated) in the Katha Upanisad (4.4):
Thinking of the great and all-pervading self (atman), the wise man does not lament. (6c)
7. His having a form of consciousness and joy is understood by means of that word "self" (atman) [in the previous citation] because of its derivation as the goal of the liberated. So say those who know it.
The Vajasaneyin (Yajnavalkya in the Brhad-aranyaka Upanisad, 9.28) said:
Brahman is consciousness and joy, the giver of results to the giver, the highest resort [of the knower of Brahman]. (7a)
And in the Gopala-tapani Upanisad:
That one Govinda (Krsna) is the embodiment of (eternal) existence, consciousness, and joy. (7b)
8. The possession of form of him (Krsna) who is consciousness and joy is to be grasped like a musical mode (raga) and also, because of his glorification with words like "solidified consciousness (vijnana-ghana)," his possession of form (is established). By this it is shown tangentially that there is no difference between him and his body.
The all-pervasiveness of even one who has form as (stated) in the Svetasvatara Upanisad (3.9):
The one stands in heaven erect like a tree. By that person is all this pervaded. (8a)
9. From the statement that though he is situated in the heavens he pervades everything, he (both) has form and is all-pervading and he is also that because he can be visible simultaneously to many meditators.
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