Supreme Reality

  

In the Krama philosophy Kali is called first Matrisadbhava, the free self luminous conscious energy, manifesting itself successively in the forms of twelve Kalis, second Vamesvari, signifying the power of Consciousness shining in everything, and third Kalasankarsini, because she is not limited by time which is essentially of the nature of succession. Despite her successive manifestations, through all of which she remains unaffected. She is essentially of the nature of light, of consciousness and freedom.

The First, Sristhikali, creation of objects, is the Supreme Consciousness when the will to create arises in her, and the would-be creation shines in outline objectively within her.

The second, Raktakali, experience of objects, is when, after the manifestation of the objective world, the Supreme Consciousness manifests herself as the means of knowledge, the five senses and is affected by the externalized objective world. This is the concept of the power of 'preservation' in relation to the object.

The Third, Sthitinasakali, termination of the experience of objects, is the Supreme Consciousness intent upon terminating her extrovert form, and, therefore the objective world, because of her inclination to rest within herself in the form of consciousness. ' I have known the object,' This is the concept of 'annihilation' in relation to the object.

The Fourth, Yamakali, doubt about the experience of the object, is the concept of indefinable power relating to conceptual objects and experience. It leads to the rise of doubt about the objects of experience, that is present as a mere idea and to its removal or destruction. The subtle distinction between the latter two (Sthitinasakali and Yamakali) is, 'I have known the object', and 'the objects of experience are no-different from me'.

 


 

 

 

 

 



The fifth, Samharakali, dissociation of objects from external norms, centres round the power of destruction. After the destruction of doubt, or its objects, the Supreme Consciousness brings about the disappearance of the eternality of the objects, and groups them within, as one with herself.

The sixth, Mrtyukali, total merging of object in subject, is of the nature of death (Mrtyu) causing the disappearance of the eternality of objects. But it is related to objectivity, in so far as it realizes objectivity as non-different from itself.

The seventh, Rudrakali or Bhadrakali, object momentarily reinstated to be finally dissolved, is when, immediately after dissolving the multitude of objects, the Universal Consciousness gives rise to a definite object in the mind of an individual subject. To this object, which is a revived mental picture of a particular action done in the past, doubt is related. The doubt about it is, whether it was right or wrong. And the certainty about its being right or wrong is responsible for its fruition in the pleasant or unpleasant experiences here and hereafter.




The eighth, Martandakali, merging of the twelve faculties, is Universal Consciousness, in that she brings about the merging of all the twelve means of knowledge, the Indriyas- which are the five senses of perception, the five organs of action, Manas (Mind) and Buddhi (Intellect)- in the Ahamkara or ego-consciousness. Martandakali represents the Anakhya (indefinable) power in relation to the means of knowledge, in so far as it brings about the identification of the twelve means of knowledge with the ego-consciousness, to the extent that they completely lose their being, and become unnamable.

The preceding four Kalis are the aspects of the Universal Consciousness which destroy the means of knowledge and action. The following four, beginning with Paramarkakali, are such as destroy the limited subject.

The ninth, Paramarkakali, is merging of ego-consciousness into the limited subject of 'spirit'. It represents the particular power in relation to the limited subject in so far as it brings about the emergence of the limited subject through merging in it of Ahamkara, ego-consciousness.

The tenth, Kalanalarudrakali, merging Spirit with Pure Wisdom, is the particular power of the Universal Consciousness when she brings about the merging of a limited self with the Universal self, in whom all objectivity has its being. This power of the limited subject resting in the Universal is experienced as 'I am all this'. Because of her capacity for holding everything, even time, within herself, she is called Mahakali, the Supreme Kali.

 


The experience which characterizes Mahakala (Time transcending time) s, 'I am all this'. But there is a yet higher experience, in which the 'this' element is absent. The distinction between these two experiences is that in the former the 'I' rests on the 'this', but in the latter, the 'this' being absent, the 'I' rests within itself.

The eleventh, Mahakalakali, merging Pure Wisdom in Energy, is the Universal Consciousness as she brings about the merging of the 'I' which shines in opposition to 'this', as 'I am all this' into the 'Pure I', the Perfect I', the 'Akula', which is free from all relations to 'objectivity', to 'this'. Subject is annihilated here.

 


The twelth, Mahabhairavac and ograghorakali, merging Energy in the Absolute, embraces'Perfect I','Akula' subject, object, the means of knowledge as well as knowledge in perfect unity with Pure Consciousness.The stage is called Para. It does not manifest itself in subject, object, means of knowledge or knowledge, and therefore is free from all relations. It is 'total'.

The concept of the Whole: Shiva and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays.

Thus One cannot think of Shiva without Sakti, or of Sakti without Shiva. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute.

'The Primordial Power is ever at play. She is creating, preserving, and destroying in play, as it were. This power is called Kali. It is one and same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation and destruction, then we call it Shiva. But when it engages in these activities, then we call it Kali or Shakti. The Reality is one and the same; the difference is in name and form.'

 

 


 

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