Kali is a wrathful emanation of the great Mother Durga and the consort of Lord Shiva.
Kali is destruction and time. She is representative of the cycles of samsara, specifically birth, death, and rebirth. Despite this association, she is also a symbol of moksha (liberation), as she encourages effort (shakti) and action in one’s life to overcome obstacles and suffering.
Kali is nature and matter, everything that changes in existence. She is that which primordial, unchanging consciousness (Shiva) is thrust into. This duality is the core of what we see in the famous image of Kali dancing on Shiva, as she is the play (dance) of nature and he rests motionless beneath her as the foundation of reality (consciousness/space).
Although Kali seems fearsome, this aspect of the goddess has immense motherly love for her devotees. She gladly removes tribulations and gives boons to her followers as long as they remain strong and diligent. Negative thoughts and emotions are offered to Kali who purifies them instantly. The mantra “Om Krim Kalikaye Namah” is an invocation and homage of the glorious goddess Kali Ma, who chooses carefully her disciples according to their endurance and diligence.
“The powerful black Hindu goddess Kali effortlessly slays an eight-armed spotted green demon with an impossibly long trident. His chariot horses and two minions lie incapacitated below. Kali’s tongue lolls out, indicating her ability to catch blood before it touches the ground: one of her demonic enemies has blood that generates another demon every time one drop comes in contact with the earth. The demon is a metaphor for wicked thoughts that give rise to more evil thoughts; Kali aids her followers in eradicating them all.”
We have recorded a rendition of the Mahamrityunjaya mantra with a new affiliate @kshatriyacowboy. This verse can be found in the Rigveda (RV 7.59.12) and is devoted to the great Rudra-Shiva in his form of Tryambakam or “The Three Eyed One.”
There are many translations of this mantra, but it is generally referred to as the “Great Conquest Over Death” or “Death Destroying” mantra.
The Mahamrityunjaya mantra is a request to be separated from the clutches of death; a longing to be free of attachments to samsara and one’s inherent ignorance regarding the perception of self. The mantra expresses a specific wish to not be removed from the possibility of immortality; requesting to have one’s attachment to samsara be broken (the suffering of bodily/individual bondage) but for one’s consciousness (Self/Atman) to remain intact for eternity; completely overwhelmed and overflowing with devotion for the primeval essence. This is requested as a means to continue worshiping the divine Shiva for all of infinity, who is none other than the progenitor of primordial consciousness; the true state of one’s being. The mantra describes this metaphorically as a cucumber (or melon) being separated from its vine but continuing to live on as an emanation of its source (Shiva). This request is for consciousness to become free from the shackles of the flesh (vine) associated with the experience of samsara (change), ego, and death. Through this process, one’s true Self may live on forever in constant reverence of the primordial source; the original state of awareness from which one’s perception comes and to what one’s consciousness is inseparable from, no matter how obscured or hidden by one’s mundane delusions.
Oh Three Eyed one, great Shiva,
Fragrant (blissful, aromatic) sustainer of prosperity,
As the cucumber is removed from its vine (bondage),
May I be relinquished from death (attachment to samsara) but not from immortality.
One interpretation of Odin’s world tree ritual is the destruction of his ego: the sacrificing of his lower self to his higher Self. The ritual is a metaphor for replacing our material limitations for the infinite potential of primordial wisdom; exchanging our mundane form for that of the almighty consciousness of Odin. Odin, as the material individual, strives to return to the source, which like Shiva or Buddha, is nothing other than his innate, true nature, beyond constructs and existing within everything. This is why Odin is known as the “Masked God” or “God of Masks,” as his shapeless state allows him to cloak himself in whatever physical form he wants, being able to shift appearances according to his worldly goals.
Names of Odin relating to this are Fjallgeiguðr (Shape God), Fjolnir (The One Who is Many), and Grimnir (Masked One). Odin, in this way, represents all possible expressions of life and exists within all sentient beings. Odin is the great animator of matter, obscured and covered up to varying degrees by the limitations of our ignorance and material attachments. By removing these obstacles one by one, Odin, as the common man, realizes and becomes his true Self; the unchanging reality which can be described as furious, terrifying, and awesome. This is why he is known as “The Terrible” or “Furious One,” as the realization of this state can be deemed nothing other than ferocious and shocking. This is identical to some names of Shiva that relate to this same phenomenon, such as Bhairava (Lord of Terror), Mahakala (Beyond Time), and Rudra (The Howler/Dreadful).
This primordial state, the formless consciousness beyond conceptual and dualistic framework, can be further represented by Odin’s one eye, which sees nothing but the true state of reality: non-dual and single focused. This pure vision shows him all things; the causes and effects of all phenomena; unaffected by time, change, or abstract forms. Odin as the “One-Eyed God” appears in many ways such as Hoárr (One Eyed), Báleygr (Flaming Eye) and Bileygr (Flashing Eye). Odin, the individual, has but one single motive: the search for ultimate wisdom/source. Further evidence for this is reflected in his names Sanngetall (Seeker of Truth), Fjǫlsviðr (Very Wise), and Forni (Ancient One).
This is the eternal Odin within us, the awareness we must all uncover if we want to transcend our worldly limitations. This formless state of being is what remains when the body falls to the wayside, remaining intact for all of eternity. Through his ritual on the world tree, Odin loses attachment to his body/shape/name and realizes his supreme nature; flooded by the ancient wisdom of the cosmos represented by the runes, poetry, and other various magical techniques.
May all sentient beings seek the source of consciousness and realize Odin within themselves.
When it comes to Indo-European cultural and religious phenomena, the Kóryos is one of the most discussed aspects. The Kóryos,Männerbund, or Warband, was the living embodiment of the storm god; descending unexpectedly and laying waste to that on which it fell. Like the violent storm, tempest, or high winds, the wolf-warriors of Odin strike suddenly and swiftly. To the more “civilized” and agricultural folk, these storm god embodiments were the bane of farms, homes, and settlements. Originally, the Indo-European Kóryos/warbands were the living reflections of the “fury” and “rage” associated with the Vedic god Rudra, who to the Germanic people became known as Wodanaz/Wotan. Later on, the Vikings of Scandinavia would continue this traditional raiding under the guidance of the All-Father, Odin. Like Odin’s possession, fury, and madness, these wolf-warriors descend suddenly, unexpectedly, and terribly upon the sedentary, comfortable, and more “civilized” peoples that they encountered in their travels.
Odin/Wodanaz represents the storm, war, and sorcerous/magical powers. In the word Wodaz (excited, obsessed, furious) we get a glimpse of what the primordial state looked like in the mind of the ancient Germans, the “Awesome Consciousness” of Odin, which can otherwise be described as terrifying or exciting. This is a state of spaceless, heightened awareness. Complete focus on the present moment. The invocation of Wodaz was completely entrenched in the now, not lost in past or future. Within this state, lies the intense “frenzy” that these warriors have been known for and documented about for over 2000 years across many different Indo-European cultures including the Germans, Greeks, and Iranians. Because of this rampant focus and rage, these warriors would continue to be feared far into the Viking age, where this type of elite warrior emerged in the form of the Berserker (Bear Shirt) or Ulfheðnar (Wolf Coats). These warriors would also play an enormous role in the creation of the Werewolf myths and legends. As we can see, this shows a particular skill in what we would otherwise term as “shapeshifting.” Names of Odin that apply to this type of sorcery are Fjallgeiguðr (Shape God), Svipall (Changing/Shape-Shifter), and Grímnir (Masked One).
Because of this, many agricultural communities would rightfully view Odin/Rudra as more of a demon or deity that one wished to keep away. This practice originated from the Vedic practice of making offerings to Rudra, who was generally prayed to in order to send his disease and fury elsewhere; overlooking the ones making the offerings or sacrifices. Ultimately, one wanted to divert this storm god’s awesome and terrible wrath away from themselves and towards their enemies. These offerings were also given for his blessings of prosperity and to prolong the lives of the ritual participants, as Rudra was also a god of death, time, and disease. Like Odin, Rudra was also known for delivering and releasing fetters such as illness, obstacle, and hardship. Therefore, as much as one wanted to divert the god’s wrath away from themselves, they made offerings in exchange for his particular blessings.
Rudra means “The Howler/Roarer”, which refers to wind and storms. He is also known as Ugra, which means “Mighty, Wrathful, Furious,” and “Terrible.” This word is synonymous with the word Ghora, meaning “Frightful, Vehement, Sublime” and “Horror.” Ghora is also a name of Shiva, meaning “The Terrible.” Likewise, Odin has similar titles, including Hrjóðr (Roarer), Hrani (Blusterer), and Viðrir (Stormer). The epithet “Wodanaz” means something like “The Furious One,” “The Possessor,” or “The Exciter,” representing what would later become Odin (The Furious). He is also commonly known as Yggr, which means “Terrible One.”
Warbands embody the storm in this way, with each member taking on the “furious” form of Wodanaz/Rudra. This was done by ritually entrenching one’s focus in the moment and becoming “possessed” by the god himself. This is done through active cultivation of complete and total focus, or, “Wodaz,” via chanting, ceremony, or dance. Sometimes, intoxicants were used in order to reach a higher state of perception. Other relative names of Odin that portray this type of activity include Vakr (Wakeful, Alert), Hagvirkr (Skillful Worker), and Gapþrosnir (The One in Gaping Frenzy).
Because of this association with Odin and the Männerbund, we can see how Odin was the god of the young, traveling warrior, filling the roles of initiator and father. This connects Odin’s archetype as “The Wanderer”, as he must wander to gain the knowledge or rewards he seeks, not stay sedentary. Names of Odin that refer to wandering include Farmagnuðr (Journey Empowerer), Fengr (Fetcher/Catcher), and Gangari (Walker/Wanderer). This spiritual drive to travel can be associated with Odin, as he is the one who inspires us to set out on journeys, wander, and seek new places. He is also known as Hleifruðr (Wayfinder), Reiðartýr (Wagon God, God of Riders), and Vegtam (Way (Road) Tamer).
In conclusion, one can see how this cult of Wodanaz/Rudra developed, persisted, and eventually spread across Europe and Asia, mixing, altering, and diversifying the landscape as it spread. Like the Kóryos, Wodanaz/Odin spreads (or creates) new tribes, reinforcing his role as a progenitor deity, while Thor, the “Protector of Midgard” and Odin’s son, preserves the villages and enables auspicious conditions to arise within and around them. Odin/Wodanaz as the Sky Father mates with the native Earth Mothers that the Männerbund/Warband would encounter on their raids, giving birth to new mythologies, cultures, and tribes. The Kóryos, under the guidance of the wrathful storm god, is without a doubt responsible for the spread of Indo-European languages and cultures across the world. Paired with their domestication of the horse, elements of Indo-European culture, religion, and language exist in nearly every corner of the world today.
When meditating on Shiva/Rudra, it is important not to confuse the deity with ego. We should never impose our current (lower) self on the visualization that we create/invoke during deity yoga. If one already thinks they are perfect, what’s the point in trying to change, grow, or spiritually develop?
The point of forming/inviting the deity during meditation is to purify or destroy obstacles within one’s mind, receive blessings or protection, or to approach the deity as one would approach a mother, father, or guru for advice, confession, and guidance.
This process is to be visualized within the practitioner’s mind, requiring immense focus and discipline to construct more elaborate images of our deity in focus, allowing for further symbolic potency and generation of enlightened activity. It is important to pay attention to visions or details that arise and meditate on them further later.
Because visions and epiphanies can be hard to analyze on our own in the preliminary stages of practice, it is recommended to seek a teacher when practicing deeper levels of tantra in order to maintain correct interpretation and application of the results of the practice, as it is a much “riskier” system of training than non-tantric forms of meditation.
Mistreating tantric practices or using them only for personal gain is a sure way to send oneself into lower states of being, and further, into rebirths of great suffering. It is much easier to get oneself lost in these “darker” areas than those who wander the “lighter”, more trodden paths.
In conclusion, the point here is to focus all awareness on the deity or guru, allowing a stream of communication to form between yourself and the deity. One practices this “external” type of visualization until one is ready to move to the next step, which is absorbing the deity in ones being, essentially replacing the tainted properties of our unawakened state with the higher qualities of either deity, guru, or yidam.
This is a basic summary of introductory deity/guru yoga practice.
Ansuz Society 