Hi Kirtanman, Christi, Ram,
quote:
2. On 12 Kalis: Swamiji mentions about the 12 Kalis of Krama and talks briefly about how each moment goes from individual subject out to the object and absorbed / internalized into supreme subject. Could you kindly point me to any resources/articles that expounds on this?
In Kashmir Shaiva philosophy it is stated that when the spiritual aspirant achieves the state of universal consciousness (Parabhairava), all Shiva’s energies in the form of Shaktis and Rudras, introduce themselves and treat that fortunate being as a member of their own universal family.
Swami Lakshmanjoo explained that the provision for remaining in that universal family is that one should never reveal outwardly the hidden treasure of their inner life. For this reason Abhinavagupta and past masters did not reveal the essential secrets of the twelve Kalis, but left those secret aspects to be handed down by word of mouth, from the elevated master to the worthy disciple.
After years of ignored requests from learned pundits in the valley of Kashmir, Lakshmanjoo agreed to shed a small ray of light on the mysterious subject of the twelve Kalis. As the last in an unbroken chain of the oral tradition of Kashmir Shaivism, he feared that in years to come the understanding of the nature of the twelve Kalis may disappear altogether. After his winter seclusion (1958-59) the Swami compiled a small booklet entitled, “Kramanaya Pradipika" (Sanskrit and Hindi). Based on the twelve verses of the Kramastotra of Shivanandanatha, this booklet shed light on the essential meaning of the twelve aspects of Kali.
In Kashmir Shaivism, Kali in Her highest embodiment is known as Kalasankarshini. Like a divine actress in her own universal play, She assumes the roles of Sristi Kali, Rakta Kali, Sthitinasha Kali, Yama Kali, Samhara Kali, Mrityu Kali, Rudra Kali, Martanda Kali, Paramarka Kali, Kalagnirudra Kali, Mahakala Kali and Maha-bhairava-ghora-canda Kali. Through these twelve manifestations She creates, maintains and destroys this whole universe from within Her own nature.
In Sristi Kali She is ever present as the first impulse of any perception. In Rakta Kali She is direct perception. In Sthitinasha Kali She is the appeased state where the curiosity of perception has ended. In Yama Kali She winds up the state of thinking and perceiving and again resides in her own nature. These four states of Kali operate in the objective world.
In Samhara Kali the impressions of the objective world appear as faint clouds in a clear blue sky. Here one feels, “I have destroyed duality.†In the state of Mrityu Kali these clouds disappear and one begins to feels oneness. In Rudra Kali She destroys all remaining doubts and suspicions that hold one back on the path to God consciousness. And in Martanda Kali She absorbs the energies of cognition into Herself. These four states of Kali operate in the cognitive world.
In Paramarka Kali She is that state in which the limited ego, which holds the twelve organs of cognition, is dissolved. For the state of Kalagnirudra Kali Swamiji added this verse.
“Glory be to Thee, O Ambika, Mother of the Universe! By the power of Your unimpeded will and time in the shape of Bhairava, Thou createst the entire universe from the highest Shiva to the lowest insect.â€
Here in the state of Kalagnirudra Kali the function of time still exists. However, when She enters the state of Mahakala Kali, like a morsel of food, in one gulp She digests time, along with the totality of the universe. It is here that Kali dances in the universal cremation ground.
In her twelfth and final state She is known as Maha-bhairava-ghora-canda Kali. Here the effulgent light of supreme consciousness, responsible for manifesting the subjective, objective and cognitive worlds is held in a state of oneness. These final four states of Kali operate in the field of pure subjectivity.
In Kashmir Shaivism, Kalasankarshini Kali is also nominate as Parabhairava. Here She is the thread of ’supreme awareness’ that runs through the twelve beads of perception, or states of consciousness which span from the grossest to the subtlest level of creation.
In a verse from the Kramakeli, penned down by the great 10th century Shaiva saint Abhinavagupta, Swami Lakshmanjoo explains, “It is Kalasankarshini Kali in the form of Mahakali who dances on the body of Lord Shiva.â€
Why is She dancing on Shiva?
Swami Lakshmanjoo tells us that “this formation of Shiva is known as ‘Mahakala’ the lord of time and death. By simply knitting her eyebrows, His better half, ‘Mahakali’ has shattered the universe into pieces and digested all time and space in her own nature. Here there is no past, present or future, nothing is born and nothing dies, therefore Shiva as Lord of time and death, being absolutely appeased, surrenders totally and enjoys the blissful touch of Mahakali’s lotus feet.
It is to this Universal Mother that one must surrender everything, as She is the real Mother protecting everybody. You should take refuge in Her at any cost and everything will be fine.â€
Swami Lakshmanjoo adds that, “by the grace of God, by the grace of the Master, or by the grace of the sacred scriptures, the aspirant who has understood the ‘trick of awareness’ becomes liberated in no time.†The recipient of such grace soon realizes the Divine Mother is not far away in some seventh heaven, but is in fact the very essence of one’s own Being. For this aspirant there is nowhere to go to realize the Divine, as She is closer to oneself than one’s own breath.
In a beautiful verse from the Shiva Dristhi, Swami Lakshmanjoo sums up the divine play of Shiva and Shakti:
“One bows to universal Shiva who is one’s own nature, through the avenue of Shakti (his energy), for the removal of obstacles, which in reality are none other than Shiva.â€
It is through Shakti that Shiva is realized, and for one whose awareness has expanded to embrace the true nature of the play of the Universal Mother, the daily routine of everyday life becomes the real means of worship.
I pray this has been helpful.
Maheshvaranath
