La Gloria de la Madre Kali Who can comprehend the Divine paradox of Mother Kali?

Fierce, black in color, la rge, shimmering eyes, destructive, triumphatly smiling amidst the slaughter of t he billions of demons, wearing a necklace of skulls and a skirt of severed arms, glowing effulgently like the full moon in the night sky, holding the head of a demon, a Trident that flashes like lightning and a knife etched with sacred mant ras and infused with divine Shakti, Kali stands peaceful and content, suffused w ith the fragrances of jazmin, rose and sandlewood. Kali is the Guardian. The Protectress. The Mother. Kali is Dharma and Eternal Ti me. Kali shines with the brilliance of a Million Black Fire of Dissolution and H er Body is bathed in vibuthi (sacred ash). Shiva is under Her Feet and the Great Devotee, Ramprasad, envisioned kali as stepping upon a demon that was transform ed, by Kalis touch, into Lord Shiva Himself! Just as the night sky appears black due to its fathomless depth and as the ocean appears deep blue to its fathomless depth, so too kali appears dark due to Her In finite depth. Kali assumes the form that reflects the attitude and bhava (emotio n) of the person who approaches Her. If Kali is approached with the bhava of Mot herly Love, She assumes the form of Lakshmi. If Kali is a`pproached as the Guru, embodying Wisdom, Art and Education, She assumes the form of Saraswati. The dem ons approached kalika with the bhava of destruction and evil. Consequenly, the D ivine Mother assumed the form of their Destruction by reflecting, in form, their own Evil. In truth, kali is all of these forms and beyond them. it is for this Ever-Dispelling, Supreme Manifestation of Dharma, Mother Kali, for whom this web page is dedicated. Enjoy and much Peace of you!

Scriptural References to Kali Kali is thought to have originated as a tribal goddess indigenous to one of Indi as inaccessible mountainous regions. The Matsyapurana gives her place of origin a s Mount Kalanjara in north central India, east of the Indus Valley floodplain. B ut owing to the late date of the Puranas compositions, this evidence regarding Ka lis place of origin cannot be taken as particularly reliable. At least thousand years before the Matsyapurana, the name of Kali first appears in Sankrit between the eighth and fifth centuries BCE. The reference, in Mundako panishad 1,2,4, names Kali as one of the seen quivering tongues of the fire god Agni, whose flames devour sacrificial oblations and transmit them to the gods. T he verse characterizes Aganis seven tongues as black, terrifying, swift as though t, intensely red, smoky colored, sparkling, and radiant. Significantly, the firs t two adjectives -- kali and karali -- "black" and "terrifying", recur in later texts to describe the horrific aspect of the goddess . Karali aditionally means "having a gaping mouth and protruding teeth". This verse scarcely suffices to co nfirm that Kali was a personirsfied goddess during the age of the Upanishads, bu t it is noteworthy that the adjetive that became Her name was used to characteri ze an aspect of the fire gods power. Kali first appea