Mapping Machine Uncertainty and The Crossing from the Manœuvres series | Cartographie de l’incertitude machine et La Traversée de la série Manœuvres

Just a short demo of the more extreme settings of the Super Fuzz Pain Generator! What a freakshow. I mean, it will do some fuzz pedal stuff, but at the outer edges of its range it does...well, THIS! Pete Townshend used one of these every night for years...of course, he also frequently smashed his gear into tiny pieces, so perhaps I should have expected this...

 

Update: I solved the Super Fuzz mystery. The octave trimmer was the culprit. As you back down the octave trimmer, for some reason it increases the gain until the pedal is completely uncontrollable. I don't know why that wasn't more obvious to me sooner. With the octave trimmer up to about 3/4, the gain becomes much more manageable. Which, for some reason, is just the opposite of what I thought was going on. So I kept the trimmer low and it was making the pedal a nightmare.

Vorox! I always wanted to make one of these, since I've been sitting on a handful of tan shells for a few years now. Initially I wanted to incorporate a skull basher style "punchbox" into the torso, to really make the model slash and scrape all "uncontrollably" (or just deliver a triple-pronged strike with the tail), but ultimately the idea was discarded in favor of a custom torso and structural stability. Regardless, I might still go back and tinker with this one. In terms of looks, I wanted to avoid ussing silver metallic elements, putting more emphasis on the organic mutation process instead.

this is what will we get when we combine a bunch of uncontrollable human with landscape.

 

note : no humans are harm in the making of this picture. hehe... just a lil bit shutter press and timer .. hohoho

This collapsed cottonwood looks like the sleeping or hollow man. It almost looks like he was running when slain and brings to mind the burning man. I should have brought an orange wig to top it off. It was probably knocked over while laughing uncontrollably when the Orangeman told it too many lies. He and Moore are groper birds of a feather.

 

I grabbed a stroll from the McIntosh/Lohr Agricultural Heritage Center down to the Lake circle trail and was caught by the detritus on the ground. This is a third in a Prairie Art (as good as it gets) series. This is a bigly tribute series to the prairie state landscapes. Other than that, I got in a great walk, if spoiled by dead stuff. I filled in the park attendant about the Dickens barn history and headed down the path to Mac Lake. They chopped down all those pesky sunflowers and the trail is now dead in December. Not so with the prairie dogs at the raptor feeding center by the lake. I watched some crows that didn't seem to be able to work together on the prairie dogs on an ambush.

 

This is a fairly usual prairie scene of cottonwoods collapsing and leaving their scraps without so much as a bit of heating value and only a modicum of compost value. I made the mistake of wearing my jacket and suffered later but didn't want to carry that and my camera. I left the jacket behind today and was glad for it. I think that we can safely call it "Orangeman" global warming by now. We are Colorado and want to ski, Boy Donnie! noun: trumpery; plural noun: trumperies -- attractive (orange) articles of little value or use. I hope he values the Russian Mafia over the Sicilian crowd when they come to collect.

 

Well, I headed toward the Loop Trail around McIntosh Lake. This was a dandy day with only a bank of clouds over the mountains. I originally thought that I better get some exercise but here I am at a standstill. There is always something at McIntosh. I am fighting time poorly spent behind this keyboard and monitor. Amazon and Echo don't want you to get up and move but scientists say that after all their studies on longevity, exercise is the most reliable way to extend life is to exercise.

  

Road trip from Beijing to Huangshan (Yellow Mountains). Dad and I rotated driving duties every 300km or so, or whenever he began to yawn uncontrollably. As the Chinglish road signs say, "Do not drive tiredly!" 😁

 

A7 35 Lux

One of the scariest amusements I've ever seen in my life. You put 20 pence in and he shakes uncontrollably from side to side with his unflinching grin laughing maniacally. Scary stuff; I wouldn't want to meet this bastard in a dark alley late at night.

These two young girls were laughing uncontrollably and really enjoying whatever is is they were doing. Doesn't appear to be any reason to climb to the ledge. This was shot on La Bufa (hill) walkway to the Teleferico (cable car)

Something Not Yours

 

A Zen disciple approached his teacher. “Master, I have an uncontrollable temper. Can you help me overcome it?” “Hmmm, that’s strange. Can you show it to me?” asked the master. “Not right now.” “Why not?” “It occurs suddenly.” “Then it can’t be a part of your true nature,” said the master. “If that were the case, you wouldn’t have any difficulty in showing it! Why do you allow something that isn’t yours to worry you?” Thereafter, the master’s words would come back to the student whenever his temper rose. Soon, he learned to check his anger and developed a placid temperament.

 

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This BEAUTY , the "ROSEATE SPOONBILL", feeds in shallow fresh or coastal waters by swinging its bill from side to side as it steadily walks through the water, often in groups. The spoon-shaped bill allows it to sift easily through mud. It feeds on crustaceans, aquatic insects, frogs, newts and very small fish ignored by larger waders (The COLORS on this Spoonie are SOOC)

 

FOOD FOR THOUGHT:

~“The greatest treasures are those invisible to the eye but found by the heart.”

~“Life is full of beauty. Notice it. Notice the bumble bee, water birds, a small child, and the smiling faces. Smell the rain, and feel the wind. Live your life to the fullest potential, and enjoy the beauty of the journey.”

~“For every beauty there is an eye somewhere to see it. For every truth there is an ear somewhere to hear it. For every love there is a heart somewhere to receive it.”

~ “People are like stained-glass windows. They sparkle and shine when the sun is out, but when the darkness sets in, their true beauty is revealed only if there is a light from within.”

"For with You O' Lord is the fountain of life; In Your light we see light." Psalm 36:9

 

MORE....FOOD FOR THOUGHT:

~ John Blanchard stood up from the bench, straightened his Army uniform, and studied the crowd of people making their way through Grand Central Station. He looked for the girl whose heart he knew, but whose face he didn't, the girl with the rose. His interest in her had begun thirteen months before in a Florida library. Taking a book off the shelf he found himself intrigued, not with the words of the book, but with the notes penciled in the margin. The soft handwriting reflected a thoughtful soul and insightful mind. In the front of the book, he discovered the previous owner's name, Miss Holly Maynell. With time and effort he located her address. She lived in New York City. He wrote her a letter introducing himself and inviting her to correspond. The next day he was shipped overseas for service in World War II. During the next year and one month, the two grew to know each other Through the mail. Each letter was a seed falling on a fertile heart. A romance was budding. Blanchard requested a photograph, but she refused. She felt that if he really cared, it wouldn't matter what she looked like. When the day finally came for him to return from Europe, they scheduled their first meeting - 7.00 p.m. at the Grand Central Station in New York. "You'll recognize me," she wrote, "by the red rose I'll be wearing on my lapel." So at 7.00 p.m. he was in the station looking for a girl whose heart he loved, but whose face he'd never seen. I'll let Mr. Blanchard tell you what happened: "A young woman was coming toward me, her figure long and slim. Her blonde hair lay back in curls from her delicate ears; her eyes were blue as flowers. Her lips and chin had a gentle firmness, and in her pale green suit she was like springtime come alive. I started toward her, entirely forgetting to notice that she was not wearing a rose. As I moved, a small provocative smile curved her lips. "Going my way, sailor?" she murmured. Almost uncontrollably, I made one step closer to her, and then I saw Holly Maynell. She was standing almost directly behind the girl. A woman well past 40, she had graying hair tucked under a worn hat. She was more than plump, her thick-ankled feet thrust into low-heeled shoes. The girl in the green suit was walking quickly away. I felt as though I was split in two, so keen was my desire to follow her, and yet so deep was my longing for the woman whose spirit had truly companioned me and upheld my own. And there she stood. Her pale, plump face was gentle and sensible, her gray eyes had a warm and kindly twinkle. I did not hesitate. My fingers gripped the small worn blue leather copy of the book that was to identify me to her. This would not be love, but it would be something precious, something perhaps even better than love, a friendship for which I had been and must ever by grateful. I squared my shoulders and saluted and held out the book to the woman, even though while I spoke I felt choked by the bitterness of my disappointment. "I'm Lieutenant John Blanchard, and you must be Miss Maynell. I am so glad you could meet me; may I take you to dinner?" The woman's face broadened into a tolerant smile. "I don't know what this is about, son," she answered, "but the young lady in the green suit who just went by, she begged me to wear this rose on my coat. And she said if you were to ask me out to dinner, I should tell you that she is waiting for you in the big restaurant across the street. She said it was some kind of test!"

 

HAVE A GREAT FRIDAY EVERYONE!

"Sometimes his dial gets stuck on 4 and a half, send him into an Uncontrollable Butt Frenzy" where he can't stop head-butting people."

 

Ref

A tic is a problem in which a part of the body moves repeatedly, quickly, suddenly and uncontrollably. Tics can occur in any part of the body such as the face, shoulders, hands or legs. They can be stopped voluntarily for brief periods. To the sounds that are made involuntarily (such as throat clearing) are called vocal tics. Most tics are mild and hardly noticeable. However, in some cases they are frequent and severe, and can affect many areas of the child's life.

store.swoonrecords.com/album/watermelon-sugar

The boy on the far right is my baby brother.

I went to the Java Jive in Tacoma to watch my brothers band play. I am nearly 16 years older than my brother. I watched him grow, played ninja turtles with him, walked to the little store to buy candy with his tiny hand in mine, played the tooth fairy when he lost his first tooth, made him mixed CD's, brought him to his first concert (Sleater Kinney, Cat power), watched as he picked up the guitar and just started to play, then started composing music. Watched as he graduated from high school at an arts based high school. Cried when he moved to New York.

Watching him onstage, it was his element, he was more him than I have ever seen. It was his home. It made me feel so happy to see him so himself. He seemed so free and open and amazing, like he glowed or something. Then I started observing the audience, dancing uncontrollably with wide smiles on their faces. Bouncing off each other in a way I had not seen since I was about their age, before the whole world thought that the pit was a place to hurt people. I saw community, someone slips and starts to fall, the others hold them up joyfully.

I saw people singing along with closed eyes.

I was feeling overwhelmed by it all, and my brothers band was the perfect soundtrack for it all.

 

I am proud of him for perusing his passion in life. I am proud of him for not letting doubt and fear rule his decisions. I am proud he and his bandmates made such a kick ass album! It really is great. If you are into vinyl, totally buy the clear vinyl, it is beautiful.

EXPLORE #437

 

Paris is transfixed by Helen’s beauty as she sits admiring herself in a mirror. The daughter of Zeus, king of the gods, she is exceptionally beautiful. Zeus had sex with Leda, queen of Sparta, in the form of a swan and Helen was born from an egg. This was all part of Zeus’ plan to start the Trojan War. Himeros, god of uncontrollable desire, flies above.

With what appears to be an uncontrollable problem of graffiti covering the city and the much of the railway infrastructure including rolling stock I fail to see why anyone would want an allover advert to look like the trains they are so desperately trying to keep tidy. Tram 723 from 1987 was refurbished and modernised in 2009 but has recently been given this all over advert, at least I think it’s an advert, I seem to recall the nearside had some printed writing, but I may be wrong and it is graffiti.

The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.

 

GODDESS KALI

Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.

 

ETYMOLOGY

Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".

 

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.

 

Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.

 

ORIGINS

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.

 

According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.

 

WORSHIP AND MANTRA

Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is

 

Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

 

ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥

 

(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.

 

Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stu‍tē.)

 

YANTRA

Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.

 

BENGALI TRADITION

Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.

 

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

 

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]

Were she not merciless, would she kick the breast of her lord?

Men call you merciful, but there is no trace of mercy in you, Mother.

You have cut off the heads of the children of others, and these you wear as a garland around your neck.

It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.

 

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.

 

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.

 

In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.

 

In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).

 

LEGENDS

SLAYER AND RAKTABIJA

In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:

 

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

 

Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.

  

DAKSHINA KALI

In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.

 

The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot

 

on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.

 

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.

 

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.

 

SMASHAN KALI

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.

 

MATERNAL KALI

At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.

 

MAHAKALI

Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.

 

Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.

 

ICONOGRAPHY

Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.

 

In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.

 

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.

 

In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"

 

According to Ramakrishna, darkness is the Ultimate Mother, or Kali:

 

My Mother is the principle of consciousness. She is Akhanda Satchidananda;

indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.

The waters of the ocean depths are the same; The infinite is always mysteriously dark.

This inebriating darkness is my beloved Kali.

—Sri Ramakrishna

This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.

 

POPULAR FORM

Classic depictions of Kali share several features, as follows:

 

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.

 

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.

 

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.

 

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.

 

Kali as the Symbol of Creation , Freedom , Preservation and Destruction

 

The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.

Kali as the Symbol of Mother Nature

 

The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.

 

SHIVA IN KALI ICONOGRAPHY

In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:

 

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.

 

The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:

 

Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.

 

This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.

 

The Tantric interpretation of Kali standing on top of her husband is as follows:

 

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.

 

While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

 

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.

 

From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.

 

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.

 

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.

 

DEVELOPMENT

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.

 

The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

 

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.

 

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.

 

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

 

A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.

 

Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.

 

KALI IN NEOPAGAN AND NEW AGE PRACTICE

An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:

 

A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.

 

INCARNATIONS OF KALI

Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.

 

WIKIPEDIA

Basanta Utsav literally means the 'celebration of spring'. ...

 

Annually celebrated in March, the festival is an occassion to invite the colourful spring season with utmost warmth. What is appreciated is the grace and diginified manner in which Vasant Utsav is celebrated in Bengal as compared to uncontrollable Holi witnessed in most parts of India. The beautiful tradition of celebrating spring festival in Bengal was first started by Nobel Laureate Rabindranath Tagore at Visva-Bharati, Santiniketan.

Do Not Add Any Photos Or Videos As A Favorite, Without Leaving A Comment, Or You Will Be Blocked.

Chloe: *doubles over, begins giggling uncontrollably*

 

Z: "Oh, that's just so friggin' wrong! And you will pay!"

 

Chloe: *tries to run for it, still giggling*

 

Z: *pins her face down to the couch*

 

Chloe: "Ooof!"

 

Z: "Say 'Z's butt is the master of me' and I'll let you up."

 

Chloe" *muffled* "HELL NO!"

 

Z: "Say it!"

 

Chloe: "You're bat-crap crazy if you think I'd ever say that!"

 

Reef: *strolls in, trailing chip crumbs* "Z, dude, isn't Emma enough? Now you want Chlo to pledge allegiance to your butt, too." *sprawls in chair*

 

Chloe: "I wouldn't say it when I was twelve, and I won't say it now! Get off me, you big, smelly biscuit! I'm warning you!"

 

Z: "I'm not getting off until you say it, and I can lie here all night. *rubs cheek against Chloe's hair* You make a nice pillow."

   

Fashion Credits

 

**Any doll enhancements (i.e. freckles, piercings, eye color changes) were done by me unless otherwise stated.**

 

Z

Jeans: Fashion Royalty - Homme - Euro-Classic Fashion

Shirt: Fashion Royalty - Homme - Mission Moscow Takeo

Sweater: Fashion Royalty - Lady Thriller Pierre

Belt: Volks - WTG - Selfish

Boots: Volks - WTG - Selfish

 

Doll is an In the Mix Takeo

 

Chloe

Dress: Cangaway (Etsy.com)

Shoes: Mattel - Top Model Barbie - Resort Line

Necklace: Working Prototype - Knife's Edge Designs (Me)

 

Doll is a Costume Drama Giselle re-rooted by valmaxi and transplanted to a Poppy body.

 

Reef

Khakis: Kelsie of Mutant Goldfish Designs

Shirt: Mattel - BFMC - New England Escape Fashion

Belt: Kelsie of Mutant Goldfish Designs

Shoes: Fashion Royalty - Homme - Euro-Classic Fashion

Necklace: Me

 

Doll is a IFDC High Elite Pierre with a haircut and restyle by me.

The "star" shimmers and pulses uncontrollably

Odin: More fail, I presume, not curing what ails but causing doom?

Danben: Ugh, that was bad. Yes, the Live Antibody Vaccine. There was a 0.1% chance of curing disease, with a 99.9% chance of migraines, sickness, puking uncontrollably, dizziness, genital transformations, constant private-part excretions, intestinal infections, heart attacks preceding chest bursting, explosive veins,-

Odin: Stop, I get the picture. This is a very harmful, foul mixture.

Danben: -pooping vestigial organs, violent sociopathic tendencies, sprouting fur, hitting yourself uncontrollably, vomit spewing from your ears, extreme butt pain, deathly salt allergy, putrid odor secretions, rapid tooth decay and an irritating rash.

Odin: I see you enjoy my misery.

Danben: I WOULD PREFER ALL OF THOSE SENSATIONS TO TALKING TO YOU!

This was meant to take on the world this was, but sadly it didn’t get very far! The Rover 800 had so many possibilities, so many variants could have been derived from it, but unfortunately the management was once again very quick to nip this beautiful car in the bud, and the Rover 800 would join that long line of ‘what-could-have-been’ motors that seem to pave British motoring history.

 

The origin of the Rover 800 goes back to the late 1970’s, when nationalised British car manufacturer and all around general failure British Leyland was absolutely desperate to fix its seemingly endless list of problems. The company had now garnered a reputation for creating some of the worst, most outdated cars of all time, the likes of the Morris Marina, the Austin Allegro and the Triumph TR7 being derided in both critical and customer reviews. A mixture of strike action by uncontrollable Trade Unions led by the infamous Red Robbo had meant that cars were only put together for a few hours per day on a three day week. As such, reliability was atrocious on a biblical scale, be it mechanical, cosmetic or electrical.

 

As such, in 1979, British Leyland began talks with Japanese car manufacturer Honda to try and help improve the reliability of their machines. The pioneer of this brave new deal was the Triumph Acclaim of 1980, BL’s first reliable car and not a bad little runabout. Basically a rebadged Honda Ballade, the Acclaim wasn’t meant to set the world ablaze, but it certainly helped get the company back onto people’s driveways, selling reasonably well thanks to its reliable mechanics (even if rust was something of an issue). As such, BL decided that from now on it would give its fleet a complete overhaul, basing their new models on Japanese equivalents. From 1984, the Rover 200 arrived on the scene, again, a rebadged Honda Ballade, while the Maestro and the Montego ranges also took on several tips from their Japanese counterparts, though they were primarily based on British underpinnings.

 

The Rover 800 however spawned quite early on, in 1981 to be exact. Following the catastrophic failure of the Rover SD1 in the American market, which only sold 774 cars before Rover removed itself from the USA altogether, the company was desperate to get another foothold across the pond. As such, the new project, dubbed project XX, would be the icing on the cake in terms of British Leyland’s fleet overhaul, a smooth and sophisticated executive saloon to conquer the world. However, plans were pushed back after the launch of the Montego and the Maestro, and thus project XX wouldn’t see the light of day again until about 1984.

 

Still in production and suffering from being long-in-the-tooth, the Rover SD1 was now coming up on 10 years old, and though a sublime car in terms of style and performance, it was now struggling in sales. Rover really needed to replace this golden oldie, and thus project XX was back on. In the usual fashion, Honda was consulted, and it was decided that the car would be based on that company’s own executive saloon, the Honda Legend. Jointly developed at Rover’s Cowley plant and Honda’s Tochigi development centre, both cars shared the same core structure and floorplan, but they each had their own unique exterior bodywork and interior. Under the agreement, Honda would supply the V6 petrol engine, both automatic and manual transmissions and the chassis design, whilst BL would provide the 4-cylinder petrol engine and much of the electrical systems. The agreement also included that UK-market Honda Legends would be built at the Cowley Plant, and the presence of the Legend in the UK would be smaller than that of the Rover 800, with profits from the 800 shared between the two companies.

 

Launched on July 10th, 1986, the Rover 800 was welcomed with warm reviews regarding its style, its performance and its reliability. Though driving performance was pretty much the same as the Honda Legend, what put the Rover above its Japanese counterpart was its sheer internal elegance and beauty, combined with a differing external design that borrowed cues from the outgoing SD1. The 800 also provided the company with some much-needed optimism, especially following the gradual breakup of British Leyland by the Thatcher Government between 1980 and 1986.

 

Following her election in 1979, Prime Minister Margaret Thatcher took a no nonsense attitude to the striking unions, and the best form of defence was attack. To shave millions from the deficit, she reduced government spending on nationalised companies such as British Airways, British Coal Board, British Steel and British Leyland by selling them to private ownership. For British Leyland, the slow breakup of the company started with the sale of Leyland Trucks and Buses to DAF of Holland and Volvo, respectively. 1984 saw Jaguar made independent and later bought by Ford, but when rumours circulated that the remains of British Leyland would be sold to foreign ownership, share prices crashed, and the company was privatised and put into the hands of British Aerospace on the strict understanding that the company could not be sold again for four years. With this move, British Leyland was renamed Rover Group, the Austin badge being dropped, and the only remaining brands left being the eponymous Rover and sporty MG.

 

In the light of this tumultuous period, many of Rover and MG’s projects had to be scrapped in light of turbulent share prices and income, these projects including the Austin AR16 family car range (based largely off the Rover 800) and the MG EX-E supercar. The Rover 800 however was the first model to be released by the company following privatisation, and doing well initially in terms of sales, hopes were high that the Rover 800 would herald the end of the company’s troubled spell under British Leyland. The Rover 800 was planned to spearhead multiple Rover ventures, including a return to the US-market in the form of the Sterling, and a coupe concept to beat the world, the sublime Rover CCV.

 

However, British Leyland may have been gone, but their management and its incompetence remained. Rather than taking the formation of Rover Group as a golden opportunity to clean up the company’s act, to the management it was business as usual, and the Rover 800 began to suffer as a consequence. A lack of proper quality control and a cost-cutting attitude meant that despite all the Japanese reliability that had been layered on these machines in the design stage, the cars were still highly unreliable when they left the factory.

 

Perhaps the biggest sentiment to the 800’s failure was the Sterling in America. The Sterling had been named as such due to Rover’s reputation being tarnished by the failure of the unreliable SD1. Initial sales were very promising with the Sterling, a simple design with oodles of luxury that was price competitive with family sedan’s such as the Ford LTD and the Chevy Caprice. However, once the problems with reliability and quality began to rear their heads, sales plummeted and the Sterling very quickly fell short of its sales quota, only selling 14,000 of the forecast 30,000 cars per annum. Sales dropped year by year until eventually the Sterling brand was axed in 1991.

 

With the death of the Sterling came the death of the CCV, a luxury motor that had already won over investors in both Europe and the USA. The fantastic design that had wooed the American market and was ready to go on sale across the States was axed unceremoniously in 1987, and with it any attempt to try and capture the American market ever again.

 

In 1991, Rover Group, seeing their sales were still tumbling, and with unreliable callbacks to British Leyland like the Maestro and Montego still on sale, the company decided to have yet another shakeup to try and refresh its image. The project, dubbed R17, went back to the company’s roots of grand old England, and the Rover 800 was the first to feel its touch. The R17 facelift saw the 800’s angular lines smoothed with revised light-clusters, a low-smooth body, and the addition of a grille, attempting to harp back to the likes of the luxurious Rover P5 of the 1960’s. Engines were also updated, with the previous M16 Honda engine being replaced by a crisp 2.0L T16, which gave the car some good performance. The car was also made available in a set of additional ranges, including a coupe and the sport Vitesse, complete with a higher performance engine.

 

Early reviews of the R17 800 were favourable, many critics lauding its design changes and luxurious interior, especially given its price competitiveness against comparable machines such as the Vauxhall Omega and the Ford Mondeo. Even Jeremy Clarkson, a man who fervently hated Rover and everything it stood for, couldn’t help but give it a good review on Top Gear. However, motoring critics were quick to point out the fact that by this time Honda was really starting to sell heavily in the UK and Europe, and people now asked themselves why they’d want to buy the Rover 800, a near carbon-copy of the Honda Legend, for twice the price but equal performance. Wood and leather furnishings are very nice, but not all motorists are interested in that, some are just interested in a reliable and practical machine to run around in.

 

As such, the Rover 800’s sales domestically were very good, it becoming the best-selling car in the UK for 1992, but in Europe not so much. Though Rover 800’s did make it across the Channel, the BMW 5-Series and other contemporary European models had the market sown up clean, and the Rover 800 never truly made an impact internationally. On average, the car sold well in the early 1990’s, but as time went on the car’s place in the market fell to just over 10,000 per year by 1995. Rover needed another shake-up, and the Rover 75 did just that.

 

In 1994, Rover Group was sold to BMW, and their brave new star to get the company back in the good books of the motoring public was the Rover 75, an executive saloon to beat the world. With this new face in the company’s showrooms, the Rover 800 and its 10 year old design was put out to grass following its launch in 1998. Selling only around 6,500 cars in its final full year of production, the Rover 800 finished sales in 1999 and disappeared, the last relic of the British Leyland/Honda tie up from the 1980’s.

 

Today the Rover 800 finds itself under a mixed reception. While some argue that it was the last true Rover before the BMW buyout, others will fervently deride it as a Honda with a Rover badge, a humiliation of a Rover, and truly the point where the company lost its identity. I personally believe it to be a magnificent car, a car with purpose, a car with promise, but none of those promises fulfilled. It could have truly been the face of a new Rover in the late 1980’s, and could have returned the company to the front line of the motoring world, at least in Britain. But sadly, management incompetence won again for the British motor industry, and the Rover 800 ended its days a lukewarm reminder that we really didn’t know a good thing until it was gone.

This was meant to take on the world this was, but sadly it didn’t get very far! The Rover 800 had so many possibilities, so many variants could have been derived from it, but unfortunately the management was once again very quick to nip this beautiful car in the bud, and the Rover 800 would join that long line of ‘what-could-have-been’ motors that seem to pave British motoring history.

 

The origin of the Rover 800 goes back to the late 1970’s, when nationalised British car manufacturer and all around general failure British Leyland was absolutely desperate to fix its seemingly endless list of problems. The company had now garnered a reputation for creating some of the worst, most outdated cars of all time, the likes of the Morris Marina, the Austin Allegro and the Triumph TR7 being derided in both critical and customer reviews. A mixture of strike action by uncontrollable Trade Unions led by the infamous Red Robbo had meant that cars were only put together for a few hours per day on a three day week. As such, reliability was atrocious on a biblical scale, be it mechanical, cosmetic or electrical.

 

As such, in 1979, British Leyland began talks with Japanese car manufacturer Honda to try and help improve the reliability of their machines. The pioneer of this brave new deal was the Triumph Acclaim of 1980, BL’s first reliable car and not a bad little runabout. Basically a rebadged Honda Ballade, the Acclaim wasn’t meant to set the world ablaze, but it certainly helped get the company back onto people’s driveways, selling reasonably well thanks to its reliable mechanics (even if rust was something of an issue). As such, BL decided that from now on it would give its fleet a complete overhaul, basing their new models on Japanese equivalents. From 1984, the Rover 200 arrived on the scene, again, a rebadged Honda Ballade, while the Maestro and the Montego ranges also took on several tips from their Japanese counterparts, though they were primarily based on British underpinnings.

 

The Rover 800 however spawned quite early on, in 1981 to be exact. Following the catastrophic failure of the Rover SD1 in the American market, which only sold 774 cars before Rover removed itself from the USA altogether, the company was desperate to get another foothold across the pond. As such, the new project, dubbed project XX, would be the icing on the cake in terms of British Leyland’s fleet overhaul, a smooth and sophisticated executive saloon to conquer the world. However, plans were pushed back after the launch of the Montego and the Maestro, and thus project XX wouldn’t see the light of day again until about 1984.

 

Still in production and suffering from being long-in-the-tooth, the Rover SD1 was now coming up on 10 years old, and though a sublime car in terms of style and performance, it was now struggling in sales. Rover really needed to replace this golden oldie, and thus project XX was back on. In the usual fashion, Honda was consulted, and it was decided that the car would be based on that company’s own executive saloon, the Honda Legend. Jointly developed at Rover’s Cowley plant and Honda’s Tochigi development centre, both cars shared the same core structure and floorplan, but they each had their own unique exterior bodywork and interior. Under the agreement, Honda would supply the V6 petrol engine, both automatic and manual transmissions and the chassis design, whilst BL would provide the 4-cylinder petrol engine and much of the electrical systems. The agreement also included that UK-market Honda Legends would be built at the Cowley Plant, and the presence of the Legend in the UK would be smaller than that of the Rover 800, with profits from the 800 shared between the two companies.

 

Launched on July 10th, 1986, the Rover 800 was welcomed with warm reviews regarding its style, its performance and its reliability. Though driving performance was pretty much the same as the Honda Legend, what put the Rover above its Japanese counterpart was its sheer internal elegance and beauty, combined with a differing external design that borrowed cues from the outgoing SD1. The 800 also provided the company with some much-needed optimism, especially following the gradual breakup of British Leyland by the Thatcher Government between 1980 and 1986.

 

Following her election in 1979, Prime Minister Margaret Thatcher took a no nonsense attitude to the striking unions, and the best form of defence was attack. To shave millions from the deficit, she reduced government spending on nationalised companies such as British Airways, British Coal Board, British Steel and British Leyland by selling them to private ownership. For British Leyland, the slow breakup of the company started with the sale of Leyland Trucks and Buses to DAF of Holland and Volvo, respectively. 1984 saw Jaguar made independent and later bought by Ford, but when rumours circulated that the remains of British Leyland would be sold to foreign ownership, share prices crashed, and the company was privatised and put into the hands of British Aerospace on the strict understanding that the company could not be sold again for four years. With this move, British Leyland was renamed Rover Group, the Austin badge being dropped, and the only remaining brands left being the eponymous Rover and sporty MG.

 

In the light of this tumultuous period, many of Rover and MG’s projects had to be scrapped in light of turbulent share prices and income, these projects including the Austin AR16 family car range (based largely off the Rover 800) and the MG EX-E supercar. The Rover 800 however was the first model to be released by the company following privatisation, and doing well initially in terms of sales, hopes were high that the Rover 800 would herald the end of the company’s troubled spell under British Leyland. The Rover 800 was planned to spearhead multiple Rover ventures, including a return to the US-market in the form of the Sterling, and a coupe concept to beat the world, the sublime Rover CCV.

 

However, British Leyland may have been gone, but their management and its incompetence remained. Rather than taking the formation of Rover Group as a golden opportunity to clean up the company’s act, to the management it was business as usual, and the Rover 800 began to suffer as a consequence. A lack of proper quality control and a cost-cutting attitude meant that despite all the Japanese reliability that had been layered on these machines in the design stage, the cars were still highly unreliable when they left the factory.

 

Perhaps the biggest sentiment to the 800’s failure was the Sterling in America. The Sterling had been named as such due to Rover’s reputation being tarnished by the failure of the unreliable SD1. Initial sales were very promising with the Sterling, a simple design with oodles of luxury that was price competitive with family sedan’s such as the Ford LTD and the Chevy Caprice. However, once the problems with reliability and quality began to rear their heads, sales plummeted and the Sterling very quickly fell short of its sales quota, only selling 14,000 of the forecast 30,000 cars per annum. Sales dropped year by year until eventually the Sterling brand was axed in 1991.

 

With the death of the Sterling came the death of the CCV, a luxury motor that had already won over investors in both Europe and the USA. The fantastic design that had wooed the American market and was ready to go on sale across the States was axed unceremoniously in 1987, and with it any attempt to try and capture the American market ever again.

 

In 1991, Rover Group, seeing their sales were still tumbling, and with unreliable callbacks to British Leyland like the Maestro and Montego still on sale, the company decided to have yet another shakeup to try and refresh its image. The project, dubbed R17, went back to the company’s roots of grand old England, and the Rover 800 was the first to feel its touch. The R17 facelift saw the 800’s angular lines smoothed with revised light-clusters, a low-smooth body, and the addition of a grille, attempting to harp back to the likes of the luxurious Rover P5 of the 1960’s. Engines were also updated, with the previous M16 Honda engine being replaced by a crisp 2.0L T16, which gave the car some good performance. The car was also made available in a set of additional ranges, including a coupe and the sport Vitesse, complete with a higher performance engine.

 

Early reviews of the R17 800 were favourable, many critics lauding its design changes and luxurious interior, especially given its price competitiveness against comparable machines such as the Vauxhall Omega and the Ford Mondeo. Even Jeremy Clarkson, a man who fervently hated Rover and everything it stood for, couldn’t help but give it a good review on Top Gear. However, motoring critics were quick to point out the fact that by this time Honda was really starting to sell heavily in the UK and Europe, and people now asked themselves why they’d want to buy the Rover 800, a near carbon-copy of the Honda Legend, for twice the price but equal performance. Wood and leather furnishings are very nice, but not all motorists are interested in that, some are just interested in a reliable and practical machine to run around in.

 

As such, the Rover 800’s sales domestically were very good, it becoming the best-selling car in the UK for 1992, but in Europe not so much. Though Rover 800’s did make it across the Channel, the BMW 5-Series and other contemporary European models had the market sown up clean, and the Rover 800 never truly made an impact internationally. On average, the car sold well in the early 1990’s, but as time went on the car’s place in the market fell to just over 10,000 per year by 1995. Rover needed another shake-up, and the Rover 75 did just that.

 

In 1994, Rover Group was sold to BMW, and their brave new star to get the company back in the good books of the motoring public was the Rover 75, an executive saloon to beat the world. With this new face in the company’s showrooms, the Rover 800 and its 10 year old design was put out to grass following its launch in 1998. Selling only around 6,500 cars in its final full year of production, the Rover 800 finished sales in 1999 and disappeared, the last relic of the British Leyland/Honda tie up from the 1980’s.

 

Today the Rover 800 finds itself under a mixed reception. While some argue that it was the last true Rover before the BMW buyout, others will fervently deride it as a Honda with a Rover badge, a humiliation of a Rover, and truly the point where the company lost its identity. I personally believe it to be a magnificent car, a car with purpose, a car with promise, but none of those promises fulfilled. It could have truly been the face of a new Rover in the late 1980’s, and could have returned the company to the front line of the motoring world, at least in Britain. But sadly, management incompetence won again for the British motor industry, and the Rover 800 ended its days a lukewarm reminder that we really didn’t know a good thing until it was gone.

Just like anyone on social media, I like to fill my feed with happy images and highlights from my personal and professional life….but it’s time to start talking about the REAL stuff too!

Although it may seem like I have all of the happiness and confidence in the world if you look at my social media accounts, I have struggled with self esteem issues my entire life.

As a child, I grew up in an abusive environment filled with unresolved generational traumas where I was made to feel like I was the problem in myfamily, and unknowingly internalized that I as an individual was bad.

As with most abusive households, mine was an environment where nothing felt safe….even being myself. So, I began to develop a laundry list of unhealthy coping mechanisms, and a state of “survival mode” became my baseline as I entered my developmental years.

I felt so powerless under my father’s endless emotional abuse and violent outbursts at home, that I not only began to believe that type of behavior was normal, but also constantly felt the need to gain agency and assert my own will wherever possible. Which, obviously, did not go over well with my peers and teachers, and only caused me to more deeply internalize that I must be bad as I began to establish my sense of self outside of my family.

 

Like millions of other people with unresolved trauma, as things got worse for me emotionally, I turned to food for comfort, and quickly found myself significantly larger than almost everyone around me in elementary school. Something that my peers and father often made note of in cruel ways that hurt me so deeply and only further caused me to internalize that I must be bad.

Eventually, all of the shame that I felt during my childhood snowballed into deep depression and uncontrollable anxiety that I tried to heal with piles of prescriptions from different doctors that couldn’t seem to figure out what was “wrong” with me. When, in reality there was nothing “wrong” with me. I simply needed to find peace and be reminded that I AM GOOD.

 

Over the years - especially as I became an expectant mother at 17 years old and faced so much judgement for my choice to leave school in order to work while I was a pregnant - I found that excelling at my job served as an excellent surrogate for the validation I was seeking in my personal relationships, and I began to throw myself into my career, both as a way to support myself and my daughter as a single parent, and as a way to prove to myself through tangible means like paychecks and promotions that I was good.

It wasn’t until all of the unresolved trauma that I had been trying to bury with work began to manifest itself physically, that I finally accepted it was time to begin trying to show myself the love I knew I needed in order for my body to heal….even if the concept of being lovable still seemed totally forgeign to me, and I had no idea where to begin!

 

Abuse is a hard cycle to break, and self love is a hard lesson to learn. So, my path to healing was far from linear, or easy, but once I made that commitment to find and nurture the parts of myself that I loved, amazing things began to happen!

I’m pretty sure my friends and family thought I was losing my mind more than finding myself at first! But, as I began to explore myself as an energetic being and learn more about inner child and shadow work, I discovered that I wasn’t bad. I had just learned to protect (rather dysfunctionally) the vibrant, loving and vulnerable little Melissa who had learned that she needed to stay hidden in order to stay safe so long ago!

As anyone who has recovered from abuse can tell you, the hardest part about breaking the cycle is having no example of how to be any other way. My life had been filled with negativity for so long that I struggled to find myself in a peaceful situation even as I worked to heal myself.

As anyone who has recovered from abuse can also tell you, you just get used to it.

The pain and chaos becomes your baseline, and even when you are consciously in a state of growth away from that state of being, it’s all too easy to find yourself slipping back into relationships that make you feel most comfortable - even if they are simply toxic AF. Which is exactly what I was doing…..until I met Nate.

 

Before I met Nate, I had no idea what it felt like to be seen completely, and not only be accepted for who I was, but adored for it.

Most importantly though, Nate made me feel safe.

For the first time in my life, I was able to stop just surviving, and started thriving in ways I had forgotten that I was capable of.

It was like I had been trudging through mud my entire life, and was finally walking on solid ground for the first time when I finally learned to accept his love.

I began to see the entire world differently.

Instead of an endless stream of stressful situations and impending disasters, I started to see my life as promising and full of possibilities.

I began to see myself differently.

Instead of someone I felt I should be ashamed of, I started to see myself as someone kind and capable that I was proud to share with other people.

 

Once that shift occurred, I began to accomplish so many more things I felt that I could be proud of!

I learned to show myself the kindness I wish I had been shown, and found how freeing it can be to see the world through a less defensive lense.

I launched a successful private chef business out of nothing but my passion for food while I was still waiting tables and had nothing but my intuition to guide me.

I grew that little business into something that could provide a better life, and was finally able to start working for myself.

I built second, and third, businesses that provided me with more opportunities to do what I love, and a real sense that I was capable of so much good.

I started to be able to show up as my authentic self in social situations with less fear of being “seen” and judged for it.

But, even with all of those things to be proud of, I still held so much shame and anxiety around the idea that I was still somehow fundamentally bad at my core, and it was only a matter of time before I, and everyone else, would start to see it again.

 

The way that I had once used paychecks and promotions to provide myself with tangible evidence that I was good, I began to use images on social media as a tangible way for me to remind myself of all the positives when the negative self talk began to sneak into my mind.

At the time, I didn’t really think much into my motivation for posting about my life’s highlights on social media, because after all, it’s what everyone else does too and, let’s be honest - who doesn’t like getting likes?!

But when the pandemic hit last year and my ability to produce content that I felt I could use to prove to myself that I AM good was halted, it forced me to really examine the deeper emotional reasons that I felt it was so important for me to only share things that aligned with an image of positivity and success.

Being positive, and constantly focused on growth, is a huge part of who I am at my core - but it’s far from who I am all the time.

While I spent hours scrolling through social media during the early days of quarantine, I felt completely paralyzed as I watched other people post photos and videos of themselves functioning in ways I couldn’t even imagine in the moment.

It might sound silly, but when I felt the most lost in my emotions, just being able to just create and share a post about how to make a healthy smoothie made me feel like I was at least doing one thing I could be proud of, no matter how ashamed of myself I felt in the moment.

 

Thankfully, resilience seems to be my super power (dysfunctional as some of my survival mechanisms may be.) So, it didn’t take long for me to snap out of that depression and into that familiar feeling of “survival mode” that allowed me to begin working on ways to keep my businesses alive.

Being able to snap myself out of that paralyzing depression reminded me that I am a survivor and gave me the energy I needed to keep moving forward, but it also triggered all kinds of unhealthy coping mechanisms that I had worked so hard to move away from.

On the outside, I was pivoting like a pro. But, internally, it felt like my emotional state was falling to pieces.

Even though I knew that almost everyone else was struggling with their emotions as well, I just couldn’t bring myself to authentically share any of that darkness on social media.

I shared the smoothies.

I shared the healthy dinners.

I shared all of the milestones as I worked to rebuild my businesses.

Because that’s what made me feel safe.

 

What I didn’t share, was the insecurity.

What I didn't share, were the days that I could barely motivate myself to eat, let alone create something beautiful, or inspire anyone else to embrace taking care of themselves.

What I didn’t share, was the fear that everyone might see me at my worst and judge me for it.

What I didn’t share, was that I was really posting all of that for me, to prove to myself that I was still worthy of love - even though the only one who was even questioning that, was me!

Once I realized that I was using images on social media as a mask, I knew it was time to start healing those pieces of me that I still felt that I needed to hide.

I also knew that I wanted to share my story more authentically on social media somehow. But, I didn’t quite know how…..until I saw a post on Facebook from a local photographer working on a project about women sharing their authentic stories on social media, and it just spoke to me!

 

The concept was an unstyled shoot that showed the authentic me, accompanied by an essay to do the same - which seemed simple. But, it proved to be such a greater struggle than I had imagined!

The essay I could edit, and I’ve always loved to write, so I wasn’t worried about that. But, the photoshoot made me SO nervous!

Having grown up in a home where appearance and projecting the right image seemed to be of paramount importance, the idea of photos that might not portray me in the best light being published on the internet triggered all kinds of insecurities for me.

On the day of the shoot, I just chose to wear what was comfortable - the things I actually wear when I’m not trying to look a certain way.

I didn’t style my hair, or bother with more than my everyday makeup that consists of tinted moisturizer, a bit of bronzer and a little mascara.

If it were any regular day I would have felt perfectly comfortable with the way I looked.

In fact, I had made plans to meet a friend for dinner right after the shoot and felt great about the way I looked for that experience! But, the idea of being photographed like that, especially outside by the water where the wind would inevitably reveal angles of my face that I find unflattering, gave me anxiety for days before the shoot.

 

When I arrived for the shoot, I was nervous and far from the outgoing, confident Melissa that usually arrives at photoshoots when I’m styled perfectly and feeling my best.

As we walked through the quiet woods with the snow crunching beneath my boots, I realized that I felt so nervous because I had shown up to this photoshoot as the little Melissa that I had learned to hide and protect.

As we began to shoot, I started to feel sad, and strange that this would be the side of me captured on camera for this project. But, I quickly realized that it wasn’t sadness for the situation at hand that I was feeling.

It was sadness for little Melissa who had internalized that she wasn’t worth being seen just as she was.

Throughout the shoot, I couldn’t seem to shake that sense of sadness and I worried the photos would be ruined because of it.

But, when I saw the photos from the shoot a few weeks later, I realized that as we were walking and talking throughout the shoot, the images that Nikki captured began to tell a story.

The first photos looked posed and happy. But, of course they did. Because that’s my favorite mask, especially in front of the camera! So, I obviously felt fine about those being shared.

But, then there were some awkward attempts at me actually being natural in front of a camera. Which completely triggered all of the negative self-talk that typically leads to me taking great measures to avoid photos like that from ever seeing the light of day.

As we moved on, I could see the vulnerability in my eyes as I tried to let my guard down, and I felt so exposed knowing that side of myself would be shared.

Once we were by the water though, I started to see a sense of ease, and even strength emerging in the photos. Even if they weren’t my best angles and my hair was a mess, it looked like ME!

Not the styled, polished version of myself that I feel safest showing the world, but the authentic me that I have no problem sharing with the people I feel safe with.

 

Don’t get me wrong - I very authentically do LOVE to get dressed up, and genuinely think it’s fun to play with personal styling. It’s just fun for me! But, participating in this project has really helped me to reflect on how much I had been using my image as a mask to protect myself from negative self-talk.

As we all know now, wearing a mask can keep us safe, but it also prevents us from being fully seen.

Yes, taking off your mask can be a risk, just like letting other people see you completely can be a risk.

But, as we all know now after a year full of physical masking, nothing feels better than FINALLY being able to take off your mask and just breathe!

This was meant to take on the world this was, but sadly it didn’t get very far! The Rover 800 had so many possibilities, so many variants could have been derived from it, but unfortunately the management was once again very quick to nip this beautiful car in the bud, and the Rover 800 would join that long line of ‘what-could-have-been’ motors that seem to pave British motoring history.

 

The origin of the Rover 800 goes back to the late 1970’s, when nationalised British car manufacturer and all around general failure British Leyland was absolutely desperate to fix its seemingly endless list of problems. The company had now garnered a reputation for creating some of the worst, most outdated cars of all time, the likes of the Morris Marina, the Austin Allegro and the Triumph TR7 being derided in both critical and customer reviews. A mixture of strike action by uncontrollable Trade Unions led by the infamous Red Robbo had meant that cars were only put together for a few hours per day on a three day week. As such, reliability was atrocious on a biblical scale, be it mechanical, cosmetic or electrical.

 

As such, in 1979, British Leyland began talks with Japanese car manufacturer Honda to try and help improve the reliability of their machines. The pioneer of this brave new deal was the Triumph Acclaim of 1980, BL’s first reliable car and not a bad little runabout. Basically a rebadged Honda Ballade, the Acclaim wasn’t meant to set the world ablaze, but it certainly helped get the company back onto people’s driveways, selling reasonably well thanks to its reliable mechanics (even if rust was something of an issue). As such, BL decided that from now on it would give its fleet a complete overhaul, basing their new models on Japanese equivalents. From 1984, the Rover 200 arrived on the scene, again, a rebadged Honda Ballade, while the Maestro and the Montego ranges also took on several tips from their Japanese counterparts, though they were primarily based on British underpinnings.

 

The Rover 800 however spawned quite early on, in 1981 to be exact. Following the catastrophic failure of the Rover SD1 in the American market, which only sold 774 cars before Rover removed itself from the USA altogether, the company was desperate to get another foothold across the pond. As such, the new project, dubbed project XX, would be the icing on the cake in terms of British Leyland’s fleet overhaul, a smooth and sophisticated executive saloon to conquer the world. However, plans were pushed back after the launch of the Montego and the Maestro, and thus project XX wouldn’t see the light of day again until about 1984.

 

Still in production and suffering from being long-in-the-tooth, the Rover SD1 was now coming up on 10 years old, and though a sublime car in terms of style and performance, it was now struggling in sales. Rover really needed to replace this golden oldie, and thus project XX was back on. In the usual fashion, Honda was consulted, and it was decided that the car would be based on that company’s own executive saloon, the Honda Legend. Jointly developed at Rover’s Cowley plant and Honda’s Tochigi development centre, both cars shared the same core structure and floorplan, but they each had their own unique exterior bodywork and interior. Under the agreement, Honda would supply the V6 petrol engine, both automatic and manual transmissions and the chassis design, whilst BL would provide the 4-cylinder petrol engine and much of the electrical systems. The agreement also included that UK-market Honda Legends would be built at the Cowley Plant, and the presence of the Legend in the UK would be smaller than that of the Rover 800, with profits from the 800 shared between the two companies.

 

Launched on July 10th, 1986, the Rover 800 was welcomed with warm reviews regarding its style, its performance and its reliability. Though driving performance was pretty much the same as the Honda Legend, what put the Rover above its Japanese counterpart was its sheer internal elegance and beauty, combined with a differing external design that borrowed cues from the outgoing SD1. The 800 also provided the company with some much-needed optimism, especially following the gradual breakup of British Leyland by the Thatcher Government between 1980 and 1986.

 

Following her election in 1979, Prime Minister Margaret Thatcher took a no nonsense attitude to the striking unions, and the best form of defence was attack. To shave millions from the deficit, she reduced government spending on nationalised companies such as British Airways, British Coal Board, British Steel and British Leyland by selling them to private ownership. For British Leyland, the slow breakup of the company started with the sale of Leyland Trucks and Buses to DAF of Holland and Volvo, respectively. 1984 saw Jaguar made independent and later bought by Ford, but when rumours circulated that the remains of British Leyland would be sold to foreign ownership, share prices crashed, and the company was privatised and put into the hands of British Aerospace on the strict understanding that the company could not be sold again for four years. With this move, British Leyland was renamed Rover Group, the Austin badge being dropped, and the only remaining brands left being the eponymous Rover and sporty MG.

 

In the light of this tumultuous period, many of Rover and MG’s projects had to be scrapped in light of turbulent share prices and income, these projects including the Austin AR16 family car range (based largely off the Rover 800) and the MG EX-E supercar. The Rover 800 however was the first model to be released by the company following privatisation, and doing well initially in terms of sales, hopes were high that the Rover 800 would herald the end of the company’s troubled spell under British Leyland. The Rover 800 was planned to spearhead multiple Rover ventures, including a return to the US-market in the form of the Sterling, and a coupe concept to beat the world, the sublime Rover CCV.

 

However, British Leyland may have been gone, but their management and its incompetence remained. Rather than taking the formation of Rover Group as a golden opportunity to clean up the company’s act, to the management it was business as usual, and the Rover 800 began to suffer as a consequence. A lack of proper quality control and a cost-cutting attitude meant that despite all the Japanese reliability that had been layered on these machines in the design stage, the cars were still highly unreliable when they left the factory.

 

Perhaps the biggest sentiment to the 800’s failure was the Sterling in America. The Sterling had been named as such due to Rover’s reputation being tarnished by the failure of the unreliable SD1. Initial sales were very promising with the Sterling, a simple design with oodles of luxury that was price competitive with family sedan’s such as the Ford LTD and the Chevy Caprice. However, once the problems with reliability and quality began to rear their heads, sales plummeted and the Sterling very quickly fell short of its sales quota, only selling 14,000 of the forecast 30,000 cars per annum. Sales dropped year by year until eventually the Sterling brand was axed in 1991.

 

With the death of the Sterling came the death of the CCV, a luxury motor that had already won over investors in both Europe and the USA. The fantastic design that had wooed the American market and was ready to go on sale across the States was axed unceremoniously in 1987, and with it any attempt to try and capture the American market ever again.

 

In 1991, Rover Group, seeing their sales were still tumbling, and with unreliable callbacks to British Leyland like the Maestro and Montego still on sale, the company decided to have yet another shakeup to try and refresh its image. The project, dubbed R17, went back to the company’s roots of grand old England, and the Rover 800 was the first to feel its touch. The R17 facelift saw the 800’s angular lines smoothed with revised light-clusters, a low-smooth body, and the addition of a grille, attempting to harp back to the likes of the luxurious Rover P5 of the 1960’s. Engines were also updated, with the previous M16 Honda engine being replaced by a crisp 2.0L T16, which gave the car some good performance. The car was also made available in a set of additional ranges, including a coupe and the sport Vitesse, complete with a higher performance engine.

 

Early reviews of the R17 800 were favourable, many critics lauding its design changes and luxurious interior, especially given its price competitiveness against comparable machines such as the Vauxhall Omega and the Ford Mondeo. Even Jeremy Clarkson, a man who fervently hated Rover and everything it stood for, couldn’t help but give it a good review on Top Gear. However, motoring critics were quick to point out the fact that by this time Honda was really starting to sell heavily in the UK and Europe, and people now asked themselves why they’d want to buy the Rover 800, a near carbon-copy of the Honda Legend, for twice the price but equal performance. Wood and leather furnishings are very nice, but not all motorists are interested in that, some are just interested in a reliable and practical machine to run around in.

 

As such, the Rover 800’s sales domestically were very good, it becoming the best-selling car in the UK for 1992, but in Europe not so much. Though Rover 800’s did make it across the Channel, the BMW 5-Series and other contemporary European models had the market sown up clean, and the Rover 800 never truly made an impact internationally. On average, the car sold well in the early 1990’s, but as time went on the car’s place in the market fell to just over 10,000 per year by 1995. Rover needed another shake-up, and the Rover 75 did just that.

 

In 1994, Rover Group was sold to BMW, and their brave new star to get the company back in the good books of the motoring public was the Rover 75, an executive saloon to beat the world. With this new face in the company’s showrooms, the Rover 800 and its 10 year old design was put out to grass following its launch in 1998. Selling only around 6,500 cars in its final full year of production, the Rover 800 finished sales in 1999 and disappeared, the last relic of the British Leyland/Honda tie up from the 1980’s.

 

Today the Rover 800 finds itself under a mixed reception. While some argue that it was the last true Rover before the BMW buyout, others will fervently deride it as a Honda with a Rover badge, a humiliation of a Rover, and truly the point where the company lost its identity. I personally believe it to be a magnificent car, a car with purpose, a car with promise, but none of those promises fulfilled. It could have truly been the face of a new Rover in the late 1980’s, and could have returned the company to the front line of the motoring world, at least in Britain. But sadly, management incompetence won again for the British motor industry, and the Rover 800 ended its days a lukewarm reminder that we really didn’t know a good thing until it was gone.

Philadelphia 2009 Home Inauguration Day

 

I went back and forth several times trying to decide if I was going to go to DC for the inauguration of Barak Obama. I was invited to come to DC and had a place to stay with friends and fellow photographers. Yet, I never felt settled about the whole thing. Usually when I get the sense that I should not do something, I heed to the feeling. My intuition is usually dead-on and I run into trouble when I don't go with it. I didn't sense that anything bad was going to happen, just a strong feeling that I should stay home. I kept thinking of all the photos I would miss from this historic event but in the end I stayed home.

 

I began watching the coverage on television and I was hearing the stories of people nearly twice my age and a quarter of it making their way to DC to be part of history. One touching story after another was starting to cloy at me. Soon I was uncontrollably sobbing. Not that I was trying to control it. As soon as I would stop, another story coming across the tube would get me going all over again. I cried through with the swearing in, I cried when Aretha sang, I cried when I saw the people cheering, I cried when I saw other people crying, I cried when I heard the letter President Obama wrote to his daughters when he was on the campaign trail, I cried when I realized my grand parents were not around to see this, I cried, I cried all day into the night.

 

I had rationalized and intellectualized and thought that I had neutralized all of the racism that I and others have experienced as a natural part of living in America. I had fooled myself. The whole mess was all still festering for years in some hidden place in my body, mind and soul. I had written the possibility of this day off as something that would never happen in my lifetime or even the one after. I was wrong. This was the day of release! I have always been proud to be an American but on this day I was the proudest! I am a realist and I know that one historic day is not going to change America or the world overnight. I do think I have seen a glimpse of what we are truly capable of as human beings and I am inspired. We as a nation have a long hard fight ahead to make this place into that which we have dreamed of. To those that scoff , belittle, and actively try to road block change.. it's too late. The paradigm has already shifted beneath your foot . Check it out. Watch how you step.

Just like anyone on social media, I like to fill my feed with happy images and highlights from my personal and professional life….but it’s time to start talking about the REAL stuff too!

Although it may seem like I have all of the happiness and confidence in the world if you look at my social media accounts, I have struggled with self esteem issues my entire life.

As a child, I grew up in an abusive environment filled with unresolved generational traumas where I was made to feel like I was the problem in myfamily, and unknowingly internalized that I as an individual was bad.

As with most abusive households, mine was an environment where nothing felt safe….even being myself. So, I began to develop a laundry list of unhealthy coping mechanisms, and a state of “survival mode” became my baseline as I entered my developmental years.

I felt so powerless under my father’s endless emotional abuse and violent outbursts at home, that I not only began to believe that type of behavior was normal, but also constantly felt the need to gain agency and assert my own will wherever possible. Which, obviously, did not go over well with my peers and teachers, and only caused me to more deeply internalize that I must be bad as I began to establish my sense of self outside of my family.

 

Like millions of other people with unresolved trauma, as things got worse for me emotionally, I turned to food for comfort, and quickly found myself significantly larger than almost everyone around me in elementary school. Something that my peers and father often made note of in cruel ways that hurt me so deeply and only further caused me to internalize that I must be bad.

Eventually, all of the shame that I felt during my childhood snowballed into deep depression and uncontrollable anxiety that I tried to heal with piles of prescriptions from different doctors that couldn’t seem to figure out what was “wrong” with me. When, in reality there was nothing “wrong” with me. I simply needed to find peace and be reminded that I AM GOOD.

 

Over the years - especially as I became an expectant mother at 17 years old and faced so much judgement for my choice to leave school in order to work while I was a pregnant - I found that excelling at my job served as an excellent surrogate for the validation I was seeking in my personal relationships, and I began to throw myself into my career, both as a way to support myself and my daughter as a single parent, and as a way to prove to myself through tangible means like paychecks and promotions that I was good.

It wasn’t until all of the unresolved trauma that I had been trying to bury with work began to manifest itself physically, that I finally accepted it was time to begin trying to show myself the love I knew I needed in order for my body to heal….even if the concept of being lovable still seemed totally forgeign to me, and I had no idea where to begin!

 

Abuse is a hard cycle to break, and self love is a hard lesson to learn. So, my path to healing was far from linear, or easy, but once I made that commitment to find and nurture the parts of myself that I loved, amazing things began to happen!

I’m pretty sure my friends and family thought I was losing my mind more than finding myself at first! But, as I began to explore myself as an energetic being and learn more about inner child and shadow work, I discovered that I wasn’t bad. I had just learned to protect (rather dysfunctionally) the vibrant, loving and vulnerable little Melissa who had learned that she needed to stay hidden in order to stay safe so long ago!

As anyone who has recovered from abuse can tell you, the hardest part about breaking the cycle is having no example of how to be any other way. My life had been filled with negativity for so long that I struggled to find myself in a peaceful situation even as I worked to heal myself.

As anyone who has recovered from abuse can also tell you, you just get used to it.

The pain and chaos becomes your baseline, and even when you are consciously in a state of growth away from that state of being, it’s all too easy to find yourself slipping back into relationships that make you feel most comfortable - even if they are simply toxic AF. Which is exactly what I was doing…..until I met Nate.

 

Before I met Nate, I had no idea what it felt like to be seen completely, and not only be accepted for who I was, but adored for it.

Most importantly though, Nate made me feel safe.

For the first time in my life, I was able to stop just surviving, and started thriving in ways I had forgotten that I was capable of.

It was like I had been trudging through mud my entire life, and was finally walking on solid ground for the first time when I finally learned to accept his love.

I began to see the entire world differently.

Instead of an endless stream of stressful situations and impending disasters, I started to see my life as promising and full of possibilities.

I began to see myself differently.

Instead of someone I felt I should be ashamed of, I started to see myself as someone kind and capable that I was proud to share with other people.

 

Once that shift occurred, I began to accomplish so many more things I felt that I could be proud of!

I learned to show myself the kindness I wish I had been shown, and found how freeing it can be to see the world through a less defensive lense.

I launched a successful private chef business out of nothing but my passion for food while I was still waiting tables and had nothing but my intuition to guide me.

I grew that little business into something that could provide a better life, and was finally able to start working for myself.

I built second, and third, businesses that provided me with more opportunities to do what I love, and a real sense that I was capable of so much good.

I started to be able to show up as my authentic self in social situations with less fear of being “seen” and judged for it.

But, even with all of those things to be proud of, I still held so much shame and anxiety around the idea that I was still somehow fundamentally bad at my core, and it was only a matter of time before I, and everyone else, would start to see it again.

 

The way that I had once used paychecks and promotions to provide myself with tangible evidence that I was good, I began to use images on social media as a tangible way for me to remind myself of all the positives when the negative self talk began to sneak into my mind.

At the time, I didn’t really think much into my motivation for posting about my life’s highlights on social media, because after all, it’s what everyone else does too and, let’s be honest - who doesn’t like getting likes?!

But when the pandemic hit last year and my ability to produce content that I felt I could use to prove to myself that I AM good was halted, it forced me to really examine the deeper emotional reasons that I felt it was so important for me to only share things that aligned with an image of positivity and success.

Being positive, and constantly focused on growth, is a huge part of who I am at my core - but it’s far from who I am all the time.

While I spent hours scrolling through social media during the early days of quarantine, I felt completely paralyzed as I watched other people post photos and videos of themselves functioning in ways I couldn’t even imagine in the moment.

It might sound silly, but when I felt the most lost in my emotions, just being able to just create and share a post about how to make a healthy smoothie made me feel like I was at least doing one thing I could be proud of, no matter how ashamed of myself I felt in the moment.

 

Thankfully, resilience seems to be my super power (dysfunctional as some of my survival mechanisms may be.) So, it didn’t take long for me to snap out of that depression and into that familiar feeling of “survival mode” that allowed me to begin working on ways to keep my businesses alive.

Being able to snap myself out of that paralyzing depression reminded me that I am a survivor and gave me the energy I needed to keep moving forward, but it also triggered all kinds of unhealthy coping mechanisms that I had worked so hard to move away from.

On the outside, I was pivoting like a pro. But, internally, it felt like my emotional state was falling to pieces.

Even though I knew that almost everyone else was struggling with their emotions as well, I just couldn’t bring myself to authentically share any of that darkness on social media.

I shared the smoothies.

I shared the healthy dinners.

I shared all of the milestones as I worked to rebuild my businesses.

Because that’s what made me feel safe.

 

What I didn’t share, was the insecurity.

What I didn't share, were the days that I could barely motivate myself to eat, let alone create something beautiful, or inspire anyone else to embrace taking care of themselves.

What I didn’t share, was the fear that everyone might see me at my worst and judge me for it.

What I didn’t share, was that I was really posting all of that for me, to prove to myself that I was still worthy of love - even though the only one who was even questioning that, was me!

Once I realized that I was using images on social media as a mask, I knew it was time to start healing those pieces of me that I still felt that I needed to hide.

I also knew that I wanted to share my story more authentically on social media somehow. But, I didn’t quite know how…..until I saw a post on Facebook from a local photographer working on a project about women sharing their authentic stories on social media, and it just spoke to me!

 

The concept was an unstyled shoot that showed the authentic me, accompanied by an essay to do the same - which seemed simple. But, it proved to be such a greater struggle than I had imagined!

The essay I could edit, and I’ve always loved to write, so I wasn’t worried about that. But, the photoshoot made me SO nervous!

Having grown up in a home where appearance and projecting the right image seemed to be of paramount importance, the idea of photos that might not portray me in the best light being published on the internet triggered all kinds of insecurities for me.

On the day of the shoot, I just chose to wear what was comfortable - the things I actually wear when I’m not trying to look a certain way.

I didn’t style my hair, or bother with more than my everyday makeup that consists of tinted moisturizer, a bit of bronzer and a little mascara.

If it were any regular day I would have felt perfectly comfortable with the way I looked.

In fact, I had made plans to meet a friend for dinner right after the shoot and felt great about the way I looked for that experience! But, the idea of being photographed like that, especially outside by the water where the wind would inevitably reveal angles of my face that I find unflattering, gave me anxiety for days before the shoot.

 

When I arrived for the shoot, I was nervous and far from the outgoing, confident Melissa that usually arrives at photoshoots when I’m styled perfectly and feeling my best.

As we walked through the quiet woods with the snow crunching beneath my boots, I realized that I felt so nervous because I had shown up to this photoshoot as the little Melissa that I had learned to hide and protect.

As we began to shoot, I started to feel sad, and strange that this would be the side of me captured on camera for this project. But, I quickly realized that it wasn’t sadness for the situation at hand that I was feeling.

It was sadness for little Melissa who had internalized that she wasn’t worth being seen just as she was.

Throughout the shoot, I couldn’t seem to shake that sense of sadness and I worried the photos would be ruined because of it.

But, when I saw the photos from the shoot a few weeks later, I realized that as we were walking and talking throughout the shoot, the images that Nikki captured began to tell a story.

The first photos looked posed and happy. But, of course they did. Because that’s my favorite mask, especially in front of the camera! So, I obviously felt fine about those being shared.

But, then there were some awkward attempts at me actually being natural in front of a camera. Which completely triggered all of the negative self-talk that typically leads to me taking great measures to avoid photos like that from ever seeing the light of day.

As we moved on, I could see the vulnerability in my eyes as I tried to let my guard down, and I felt so exposed knowing that side of myself would be shared.

Once we were by the water though, I started to see a sense of ease, and even strength emerging in the photos. Even if they weren’t my best angles and my hair was a mess, it looked like ME!

Not the styled, polished version of myself that I feel safest showing the world, but the authentic me that I have no problem sharing with the people I feel safe with.

 

Don’t get me wrong - I very authentically do LOVE to get dressed up, and genuinely think it’s fun to play with personal styling. It’s just fun for me! But, participating in this project has really helped me to reflect on how much I had been using my image as a mask to protect myself from negative self-talk.

As we all know now, wearing a mask can keep us safe, but it also prevents us from being fully seen.

Yes, taking off your mask can be a risk, just like letting other people see you completely can be a risk.

But, as we all know now after a year full of physical masking, nothing feels better than FINALLY being able to take off your mask and just breathe!

For the last moments of his life after his upper half slipped away from the rest of his body, fear engulfs him. Twitching legs spasm uncontrollably with the sound of wiggling jelly of his intestines, he suddenly realizing what just happened. Panic and death screaming through his headset he can only wish for a quicker death, but gets the slowest drawn-out two minutes of his puny insignificant blood gurgling life.

This was meant to take on the world this was, but sadly it didn’t get very far! The Rover 800 had so many possibilities, so many variants could have been derived from it, but unfortunately the management was once again very quick to nip this beautiful car in the bud, and the Rover 800 would join that long line of ‘what-could-have-been’ motors that seem to pave British motoring history.

 

The origin of the Rover 800 goes back to the late 1970’s, when nationalised British car manufacturer and all around general failure British Leyland was absolutely desperate to fix its seemingly endless list of problems. The company had now garnered a reputation for creating some of the worst, most outdated cars of all time, the likes of the Morris Marina, the Austin Allegro and the Triumph TR7 being derided in both critical and customer reviews. A mixture of strike action by uncontrollable Trade Unions led by the infamous Red Robbo had meant that cars were only put together for a few hours per day on a three day week. As such, reliability was atrocious on a biblical scale, be it mechanical, cosmetic or electrical.

 

As such, in 1979, British Leyland began talks with Japanese car manufacturer Honda to try and help improve the reliability of their machines. The pioneer of this brave new deal was the Triumph Acclaim of 1980, BL’s first reliable car and not a bad little runabout. Basically a rebadged Honda Ballade, the Acclaim wasn’t meant to set the world ablaze, but it certainly helped get the company back onto people’s driveways, selling reasonably well thanks to its reliable mechanics (even if rust was something of an issue). As such, BL decided that from now on it would give its fleet a complete overhaul, basing their new models on Japanese equivalents. From 1984, the Rover 200 arrived on the scene, again, a rebadged Honda Ballade, while the Maestro and the Montego ranges also took on several tips from their Japanese counterparts, though they were primarily based on British underpinnings.

 

The Rover 800 however spawned quite early on, in 1981 to be exact. Following the catastrophic failure of the Rover SD1 in the American market, which only sold 774 cars before Rover removed itself from the USA altogether, the company was desperate to get another foothold across the pond. As such, the new project, dubbed project XX, would be the icing on the cake in terms of British Leyland’s fleet overhaul, a smooth and sophisticated executive saloon to conquer the world. However, plans were pushed back after the launch of the Montego and the Maestro, and thus project XX wouldn’t see the light of day again until about 1984.

 

Still in production and suffering from being long-in-the-tooth, the Rover SD1 was now coming up on 10 years old, and though a sublime car in terms of style and performance, it was now struggling in sales. Rover really needed to replace this golden oldie, and thus project XX was back on. In the usual fashion, Honda was consulted, and it was decided that the car would be based on that company’s own executive saloon, the Honda Legend. Jointly developed at Rover’s Cowley plant and Honda’s Tochigi development centre, both cars shared the same core structure and floorplan, but they each had their own unique exterior bodywork and interior. Under the agreement, Honda would supply the V6 petrol engine, both automatic and manual transmissions and the chassis design, whilst BL would provide the 4-cylinder petrol engine and much of the electrical systems. The agreement also included that UK-market Honda Legends would be built at the Cowley Plant, and the presence of the Legend in the UK would be smaller than that of the Rover 800, with profits from the 800 shared between the two companies.

 

Launched on July 10th, 1986, the Rover 800 was welcomed with warm reviews regarding its style, its performance and its reliability. Though driving performance was pretty much the same as the Honda Legend, what put the Rover above its Japanese counterpart was its sheer internal elegance and beauty, combined with a differing external design that borrowed cues from the outgoing SD1. The 800 also provided the company with some much-needed optimism, especially following the gradual breakup of British Leyland by the Thatcher Government between 1980 and 1986.

 

Following her election in 1979, Prime Minister Margaret Thatcher took a no nonsense attitude to the striking unions, and the best form of defence was attack. To shave millions from the deficit, she reduced government spending on nationalised companies such as British Airways, British Coal Board, British Steel and British Leyland by selling them to private ownership. For British Leyland, the slow breakup of the company started with the sale of Leyland Trucks and Buses to DAF of Holland and Volvo, respectively. 1984 saw Jaguar made independent and later bought by Ford, but when rumours circulated that the remains of British Leyland would be sold to foreign ownership, share prices crashed, and the company was privatised and put into the hands of British Aerospace on the strict understanding that the company could not be sold again for four years. With this move, British Leyland was renamed Rover Group, the Austin badge being dropped, and the only remaining brands left being the eponymous Rover and sporty MG.

 

In the light of this tumultuous period, many of Rover and MG’s projects had to be scrapped in light of turbulent share prices and income, these projects including the Austin AR16 family car range (based largely off the Rover 800) and the MG EX-E supercar. The Rover 800 however was the first model to be released by the company following privatisation, and doing well initially in terms of sales, hopes were high that the Rover 800 would herald the end of the company’s troubled spell under British Leyland. The Rover 800 was planned to spearhead multiple Rover ventures, including a return to the US-market in the form of the Sterling, and a coupe concept to beat the world, the sublime Rover CCV.

 

However, British Leyland may have been gone, but their management and its incompetence remained. Rather than taking the formation of Rover Group as a golden opportunity to clean up the company’s act, to the management it was business as usual, and the Rover 800 began to suffer as a consequence. A lack of proper quality control and a cost-cutting attitude meant that despite all the Japanese reliability that had been layered on these machines in the design stage, the cars were still highly unreliable when they left the factory.

 

Perhaps the biggest sentiment to the 800’s failure was the Sterling in America. The Sterling had been named as such due to Rover’s reputation being tarnished by the failure of the unreliable SD1. Initial sales were very promising with the Sterling, a simple design with oodles of luxury that was price competitive with family sedan’s such as the Ford LTD and the Chevy Caprice. However, once the problems with reliability and quality began to rear their heads, sales plummeted and the Sterling very quickly fell short of its sales quota, only selling 14,000 of the forecast 30,000 cars per annum. Sales dropped year by year until eventually the Sterling brand was axed in 1991.

 

With the death of the Sterling came the death of the CCV, a luxury motor that had already won over investors in both Europe and the USA. The fantastic design that had wooed the American market and was ready to go on sale across the States was axed unceremoniously in 1987, and with it any attempt to try and capture the American market ever again.

 

In 1991, Rover Group, seeing their sales were still tumbling, and with unreliable callbacks to British Leyland like the Maestro and Montego still on sale, the company decided to have yet another shakeup to try and refresh its image. The project, dubbed R17, went back to the company’s roots of grand old England, and the Rover 800 was the first to feel its touch. The R17 facelift saw the 800’s angular lines smoothed with revised light-clusters, a low-smooth body, and the addition of a grille, attempting to harp back to the likes of the luxurious Rover P5 of the 1960’s. Engines were also updated, with the previous M16 Honda engine being replaced by a crisp 2.0L T16, which gave the car some good performance. The car was also made available in a set of additional ranges, including a coupe and the sport Vitesse, complete with a higher performance engine.

 

Early reviews of the R17 800 were favourable, many critics lauding its design changes and luxurious interior, especially given its price competitiveness against comparable machines such as the Vauxhall Omega and the Ford Mondeo. Even Jeremy Clarkson, a man who fervently hated Rover and everything it stood for, couldn’t help but give it a good review on Top Gear. However, motoring critics were quick to point out the fact that by this time Honda was really starting to sell heavily in the UK and Europe, and people now asked themselves why they’d want to buy the Rover 800, a near carbon-copy of the Honda Legend, for twice the price but equal performance. Wood and leather furnishings are very nice, but not all motorists are interested in that, some are just interested in a reliable and practical machine to run around in.

 

As such, the Rover 800’s sales domestically were very good, it becoming the best-selling car in the UK for 1992, but in Europe not so much. Though Rover 800’s did make it across the Channel, the BMW 5-Series and other contemporary European models had the market sown up clean, and the Rover 800 never truly made an impact internationally. On average, the car sold well in the early 1990’s, but as time went on the car’s place in the market fell to just over 10,000 per year by 1995. Rover needed another shake-up, and the Rover 75 did just that.

 

In 1994, Rover Group was sold to BMW, and their brave new star to get the company back in the good books of the motoring public was the Rover 75, an executive saloon to beat the world. With this new face in the company’s showrooms, the Rover 800 and its 10 year old design was put out to grass following its launch in 1998. Selling only around 6,500 cars in its final full year of production, the Rover 800 finished sales in 1999 and disappeared, the last relic of the British Leyland/Honda tie up from the 1980’s.

 

Today the Rover 800 finds itself under a mixed reception. While some argue that it was the last true Rover before the BMW buyout, others will fervently deride it as a Honda with a Rover badge, a humiliation of a Rover, and truly the point where the company lost its identity. I personally believe it to be a magnificent car, a car with purpose, a car with promise, but none of those promises fulfilled. It could have truly been the face of a new Rover in the late 1980’s, and could have returned the company to the front line of the motoring world, at least in Britain. But sadly, management incompetence won again for the British motor industry, and the Rover 800 ended its days a lukewarm reminder that we really didn’t know a good thing until it was gone.

Since the remixes are leaking early, a remix cover NOTICE, that it follows the trend this era of using the same cover art and the blue coloring, lame, but workable

 

"Shame on me, to need release, uncontrollably..."

 

 

See, here's the thing. I have "MPD" (Multiple Personality Disorder) and one of my personalities is a 12 year old boy and he's quite obnoxious. He's the one who laughs uncontrollably at things like miniature horse penises hanging out at the fair or big, hairy bunny balls. Then he must take pictures of these things to share with the rest of the world because he's imature and wants everyone to laugh with him so it makes him feel better about being the crazy little 12 year old pervert that he is.

 

So, it is not my fault when you see things like this every once in awhile on my stream. I have no control over him when he takes over. Therefore, I am absolved of guilt and responsibility when things like this happen :-D (kind of like "The dog ate my homework"...)

I have an uncontrollable urge to take pictures of street sweepers

Basanta Utsav literally means the 'celebration of spring'. ...

 

Annually celebrated in March, the festival is an occassion to invite the colourful spring season with utmost warmth. What is appreciated is the grace and diginified manner in which Vasant Utsav is celebrated in Bengal as compared to uncontrollable Holi witnessed in most parts of India.

 

The beautiful tradition of celebrating spring festival in Bengal was first started by Nobel Laureate Rabindranath Tagore at Visva-Bharati, Santiniketan.

Jan. 14 - Feb 5th, 2011 at Roq La Rue Gallery. www.roqlarue.com.

 

mandygreer.wordpress.com

 

About “Honey and Lightening”

 

“Honey and Lightening” is a show of installation chambers, sculptures of talismanic birds and a series of staged photographs all revolving around examining the mercurial nature of human desire. The substances honey and lightening both have literary, mythical and archetypal references to the occurrence and evolution of desire and it’s fading. I see one as the slow ooze of pleasure and the other as the dangerous, uncontrollable and inexplicably instant occurrence of magnetism between two bodies.

 

Two installation chambers create full body experiences of these ephemeral phenomena and crystallize them in tangible form as a way to signify the human longing for a perfect stasis of experience – which is impossible as emotion begins to degrade, evolve, fold in upon itself after the initial strike.

 

The Honey Moon chamber is a 10 foot tall mirrored jewelry box spanning 12 feet, enclosing a giant engorged golden chandelier formation encrusted with tens of thousands of gold-colored trinkets – the cheapest of the trashiest materials but representing the purest element from the bowels of the earth that has induced lust to the point of violence since pre-history. This giant mass of gold, as well as the body of the viewer, is reflected infinitely in 35 mirrored panels that create a simultaneously claustrophobic and expansive encounter that memorializes a temporary event. The mythology of honey, a bodily fluid produced from flowers, has long been associated with the ooze of erotic perfection. An ambrosial month of drinking honey-wine has followed the wedding ceremony since the Pharaohs. But locked up in the folklore of this transitional period is that the delirium ends and the state of bliss is forever sought after.

 

The Cherry Tree Root chamber is, in a way, a reverence to my own experience with Colpo di fulmine — “love at first sight” in Italian, which literally translate to “lightning strike”, and a craving to re-experience a place and time that no longer exists. Recently digging a 16 foot deep foundation hole, my husband and I removed 72 tons of dirt from our property to build a studio, exposing deep and gnarled roots that seems like frozen solidified lightening, long forgotten, dug up by us to lay the foundation for the rooms we hope we’ll die in. The root chamber is like entering this underground world hidden from view of long- ago electric ephemeral desires that have now turned into strong and sturdy roots- not as flashy as lightening but quietly enduring and growing. The roots are battered beautiful twisting accumulations of crocheted scraps of fabric I’ve saved for years, old ropes and remnants of past installations, hand-spun hair, rabbit fur and old clothes, all coated in the dirt from below my family’s foundation.

 

Creating a chamber to recede into is an homage to Jeffry Michell’s 2001 installation “Hanabuki”, the site of our own lightening strike, a catalytic phenomenon that lasted a millisecond. Like life itself beginning with lightening striking the primordial soup, the mythology of celestial fire recognizes its ability to create fast irreversible transformation. Despite the impossibility of it, I made my chamber as a way to revisit and remember the secret place Jeffry made, the fur-lined hut that was a pleasure palace where I fell in love, presided over by little dancing gods spreading the joys of the pleasure in all bodies, a beginning of something that seemed temporary and ill-fated but really turned out to be deep-rooted like an ancient tree.

 

The installation also includes a gathering of talismanic birds made of leather and more than a thousand individually cut and sewn silk and satin feathers, representing my imminent needs but using imagery used by a variety of ancient peoples and cultures — a desire for protection, for a guide, and harbingers of happiness in the form of a raptors. In photographs, close friends and my husband play out roles that tie into the everyday events of their lives, but represented as re-interpreted gods and goddesses such as Hecate, Demeter and the Green Man. The photos speak to themes of cross-roads, the double pull of isolation vs. community, a power buried in the beginnings of motherhood and the visceral erotic pull of the earth, volatile but buried like a dormant volcano.

 

Sponsored in part by by the City of Seattle Office of Arts and Cultural Affairs CityArtist Grant and 4Culture/King County Lodging Tax Revenue.

  

It's been a while since I've had a chance to upload some new work, so here it goes. Taken a few weeks ago. A new model I had the pleasure of working with.

 

It was fairly cloudy the day we shot and for this particular shot the sun was peeking through the clouds so I positioned the model in this open shaded area, then bounced some natural light with my reflector using the golden side. The wind was blowing as well so it added to the nice effect of her lovely hair filling the frame.

 

Model: Devin

HMUA/Styling: Feralene

Assistant: Chris Cuevas

This was meant to take on the world this was, but sadly it didn’t get very far! The Rover 800 had so many possibilities, so many variants could have been derived from it, but unfortunately the management was once again very quick to nip this beautiful car in the bud, and the Rover 800 would join that long line of ‘what-could-have-been’ motors that seem to pave British motoring history.

 

The origin of the Rover 800 goes back to the late 1970’s, when nationalised British car manufacturer and all around general failure British Leyland was absolutely desperate to fix its seemingly endless list of problems. The company had now garnered a reputation for creating some of the worst, most outdated cars of all time, the likes of the Morris Marina, the Austin Allegro and the Triumph TR7 being derided in both critical and customer reviews. A mixture of strike action by uncontrollable Trade Unions led by the infamous Red Robbo had meant that cars were only put together for a few hours per day on a three day week. As such, reliability was atrocious on a biblical scale, be it mechanical, cosmetic or electrical.

 

As such, in 1979, British Leyland began talks with Japanese car manufacturer Honda to try and help improve the reliability of their machines. The pioneer of this brave new deal was the Triumph Acclaim of 1980, BL’s first reliable car and not a bad little runabout. Basically a rebadged Honda Ballade, the Acclaim wasn’t meant to set the world ablaze, but it certainly helped get the company back onto people’s driveways, selling reasonably well thanks to its reliable mechanics (even if rust was something of an issue). As such, BL decided that from now on it would give its fleet a complete overhaul, basing their new models on Japanese equivalents. From 1984, the Rover 200 arrived on the scene, again, a rebadged Honda Ballade, while the Maestro and the Montego ranges also took on several tips from their Japanese counterparts, though they were primarily based on British underpinnings.

 

The Rover 800 however spawned quite early on, in 1981 to be exact. Following the catastrophic failure of the Rover SD1 in the American market, which only sold 774 cars before Rover removed itself from the USA altogether, the company was desperate to get another foothold across the pond. As such, the new project, dubbed project XX, would be the icing on the cake in terms of British Leyland’s fleet overhaul, a smooth and sophisticated executive saloon to conquer the world. However, plans were pushed back after the launch of the Montego and the Maestro, and thus project XX wouldn’t see the light of day again until about 1984.

 

Still in production and suffering from being long-in-the-tooth, the Rover SD1 was now coming up on 10 years old, and though a sublime car in terms of style and performance, it was now struggling in sales. Rover really needed to replace this golden oldie, and thus project XX was back on. In the usual fashion, Honda was consulted, and it was decided that the car would be based on that company’s own executive saloon, the Honda Legend. Jointly developed at Rover’s Cowley plant and Honda’s Tochigi development centre, both cars shared the same core structure and floorplan, but they each had their own unique exterior bodywork and interior. Under the agreement, Honda would supply the V6 petrol engine, both automatic and manual transmissions and the chassis design, whilst BL would provide the 4-cylinder petrol engine and much of the electrical systems. The agreement also included that UK-market Honda Legends would be built at the Cowley Plant, and the presence of the Legend in the UK would be smaller than that of the Rover 800, with profits from the 800 shared between the two companies.

 

Launched on July 10th, 1986, the Rover 800 was welcomed with warm reviews regarding its style, its performance and its reliability. Though driving performance was pretty much the same as the Honda Legend, what put the Rover above its Japanese counterpart was its sheer internal elegance and beauty, combined with a differing external design that borrowed cues from the outgoing SD1. The 800 also provided the company with some much-needed optimism, especially following the gradual breakup of British Leyland by the Thatcher Government between 1980 and 1986.

 

Following her election in 1979, Prime Minister Margaret Thatcher took a no nonsense attitude to the striking unions, and the best form of defence was attack. To shave millions from the deficit, she reduced government spending on nationalised companies such as British Airways, British Coal Board, British Steel and British Leyland by selling them to private ownership. For British Leyland, the slow breakup of the company started with the sale of Leyland Trucks and Buses to DAF of Holland and Volvo, respectively. 1984 saw Jaguar made independent and later bought by Ford, but when rumours circulated that the remains of British Leyland would be sold to foreign ownership, share prices crashed, and the company was privatised and put into the hands of British Aerospace on the strict understanding that the company could not be sold again for four years. With this move, British Leyland was renamed Rover Group, the Austin badge being dropped, and the only remaining brands left being the eponymous Rover and sporty MG.

 

In the light of this tumultuous period, many of Rover and MG’s projects had to be scrapped in light of turbulent share prices and income, these projects including the Austin AR16 family car range (based largely off the Rover 800) and the MG EX-E supercar. The Rover 800 however was the first model to be released by the company following privatisation, and doing well initially in terms of sales, hopes were high that the Rover 800 would herald the end of the company’s troubled spell under British Leyland. The Rover 800 was planned to spearhead multiple Rover ventures, including a return to the US-market in the form of the Sterling, and a coupe concept to beat the world, the sublime Rover CCV.

 

However, British Leyland may have been gone, but their management and its incompetence remained. Rather than taking the formation of Rover Group as a golden opportunity to clean up the company’s act, to the management it was business as usual, and the Rover 800 began to suffer as a consequence. A lack of proper quality control and a cost-cutting attitude meant that despite all the Japanese reliability that had been layered on these machines in the design stage, the cars were still highly unreliable when they left the factory.

 

Perhaps the biggest sentiment to the 800’s failure was the Sterling in America. The Sterling had been named as such due to Rover’s reputation being tarnished by the failure of the unreliable SD1. Initial sales were very promising with the Sterling, a simple design with oodles of luxury that was price competitive with family sedan’s such as the Ford LTD and the Chevy Caprice. However, once the problems with reliability and quality began to rear their heads, sales plummeted and the Sterling very quickly fell short of its sales quota, only selling 14,000 of the forecast 30,000 cars per annum. Sales dropped year by year until eventually the Sterling brand was axed in 1991.

 

With the death of the Sterling came the death of the CCV, a luxury motor that had already won over investors in both Europe and the USA. The fantastic design that had wooed the American market and was ready to go on sale across the States was axed unceremoniously in 1987, and with it any attempt to try and capture the American market ever again.

 

In 1991, Rover Group, seeing their sales were still tumbling, and with unreliable callbacks to British Leyland like the Maestro and Montego still on sale, the company decided to have yet another shakeup to try and refresh its image. The project, dubbed R17, went back to the company’s roots of grand old England, and the Rover 800 was the first to feel its touch. The R17 facelift saw the 800’s angular lines smoothed with revised light-clusters, a low-smooth body, and the addition of a grille, attempting to harp back to the likes of the luxurious Rover P5 of the 1960’s. Engines were also updated, with the previous M16 Honda engine being replaced by a crisp 2.0L T16, which gave the car some good performance. The car was also made available in a set of additional ranges, including a coupe and the sport Vitesse, complete with a higher performance engine.

 

Early reviews of the R17 800 were favourable, many critics lauding its design changes and luxurious interior, especially given its price competitiveness against comparable machines such as the Vauxhall Omega and the Ford Mondeo. Even Jeremy Clarkson, a man who fervently hated Rover and everything it stood for, couldn’t help but give it a good review on Top Gear. However, motoring critics were quick to point out the fact that by this time Honda was really starting to sell heavily in the UK and Europe, and people now asked themselves why they’d want to buy the Rover 800, a near carbon-copy of the Honda Legend, for twice the price but equal performance. Wood and leather furnishings are very nice, but not all motorists are interested in that, some are just interested in a reliable and practical machine to run around in.

 

As such, the Rover 800’s sales domestically were very good, it becoming the best-selling car in the UK for 1992, but in Europe not so much. Though Rover 800’s did make it across the Channel, the BMW 5-Series and other contemporary European models had the market sown up clean, and the Rover 800 never truly made an impact internationally. On average, the car sold well in the early 1990’s, but as time went on the car’s place in the market fell to just over 10,000 per year by 1995. Rover needed another shake-up, and the Rover 75 did just that.

 

In 1994, Rover Group was sold to BMW, and their brave new star to get the company back in the good books of the motoring public was the Rover 75, an executive saloon to beat the world. With this new face in the company’s showrooms, the Rover 800 and its 10 year old design was put out to grass following its launch in 1998. Selling only around 6,500 cars in its final full year of production, the Rover 800 finished sales in 1999 and disappeared, the last relic of the British Leyland/Honda tie up from the 1980’s.

 

Today the Rover 800 finds itself under a mixed reception. While some argue that it was the last true Rover before the BMW buyout, others will fervently deride it as a Honda with a Rover badge, a humiliation of a Rover, and truly the point where the company lost its identity. I personally believe it to be a magnificent car, a car with purpose, a car with promise, but none of those promises fulfilled. It could have truly been the face of a new Rover in the late 1980’s, and could have returned the company to the front line of the motoring world, at least in Britain. But sadly, management incompetence won again for the British motor industry, and the Rover 800 ended its days a lukewarm reminder that we really didn’t know a good thing until it was gone.

Basanta Utsav literally means the 'celebration of spring'. ...

 

Annually celebrated in March, the festival is an occassion to invite the colourful spring season with utmost warmth. What is appreciated is the grace and diginified manner in which Vasant Utsav is celebrated in Bengal as compared to uncontrollable Holi witnessed in most parts of India. The beautiful tradition of celebrating spring festival in Bengal was first started by Nobel Laureate Rabindranath Tagore at Visva-Bharati, Santiniketan.

September 13th, 1999…

A massive nuclear explosion blasts the Moon out of Earth orbit, sending Moonbase Alpha’s 311 inhabitants on an uncontrollable odyssey through deep space. Now, Destination: Moonbase Alpha takes you back to a future billed as “the most spectacular space science fiction series ever produced for television.”

Destination: Moonbase Alpha is the most comprehensive book ever published on SPACE: 1999, including extensive cast lists and detailed reviews of all 48 episodes, as well as the Message from Moonbase Alpha short film. Destination: Moonbase Alpha tells the incredible story of the making of a science fiction classic, told by the actors, writers and production crew who created it. Including commentary from:

Martin Landau (Commander John Koenig)

Barbara Bain (Doctor Helena Russell)

Barry Morse (Professor Victor Bergman)

Catherine Schell (Maya) catherineschell.co.uk/

 

Zienia Merton (Sandra Benes)

Prentis Hancock (Paul Morrow)

 

PRENTIS HANCOCK (Controller Paul Morrow)

Prentis Hancock was born and bred in Glasgow, and studied architecture at college. A keen sportsman, he played rugby and was a fencing instructor, but got the bug for acting and directing after joining an amateur theatre company. This led to him attending the Rose Bruford College of Speech and Drama.

Many television roles followed, including Z Cars, Dixon of Dock Green, Softly Softly, Doctor Finley's Casebook, The Last of The Mohicans, Paul Temple, Spy Trap and Colditz. He also appeared in The Protectors alongside Robert Vaughn, and several Doctor Who episodes: "Spearhead From Space," "Planet of The Daleks," "Planet Of Evil," and "The Ribos Operation."

It was for his role as Main Mission Controller Paul Morrow in Space: 1999 that Hancock is probably best known. He was featured in 23 of the 24 episodes of the first series ("The Infernal Machine" being the exception). Having worked with Gerry and Sylvia Anderson before, he was offered the role without having to audition, and was only the fourth cast member (after Martin Landau, Barbara Bain and Barry Morse) to be signed up to the production.

Since his stint in Space 1999 he has appeared in episodes of The New Avengers, Survivors, Bergerac, Danger UXB, Bulman, Secret Army, Return of The Saint, Armchair Thriller, The Famous Five, Life and Death of Penelope, Bodyguards, Kappatoo, Staying Alive, Finney, Civvies, The Chief, and The Bill. He co-starred in the spooky ITV series Chocky's Children and Chocky's Challenge, and is one of the only actors to have featured in both The Professionals and its revival, CI5: The New Professionals.

Hancock has also appeared in the television movies Lime Street, Hitler’s SS: Portrait in Evil, Kim, Jekyll and Hyde, the mini-series King Jamie and the Angel, the 1978 big screen version of The 39 Steps, The Monster Club and Defence Of The Realm.

Recent theatre work has included The Cut, Pygmalion, Terra Nova, Cat On A Hot Tin Roof, Best of Friends, The Last Tram, My Blue Heaven, and Striking Silence. Hancock adapted and starred in the one-man show Voltaire's Candide which premiered at the Edinburgh festival in 2008, and he performed it again in London in October 2008 and April 2009.

As an author, Hancock has penned two children's books Hotshot: A Chilling Tale and Hotshot: Another Chilling Tale, both illustrated by Phillip Flockhart.

 

Nick Tate (Alan Carter) www.fanderson.org.uk/bios/nicktate.html

 

Anton Phillips (Bob Mathias)

John Hug (Bill Fraser)

Sylvia Anderson (Producer – Year One)

Fred Freiberger (Producer – Year Two)

Gerry Anderson (Executive Producer)

Johnny Byrne (Writer)

Christopher Penfold (Writer)

CHRISTOPHER PENFOLD (Story Editor/Writer)

One of the key architects of Space: 1999, Christopher Penfold was born in Bristol, in the Southwest of England, and educated at the esteemed Cambridge University before relocating down-under to work for “aunty,” the Australian Broadcasting Corporation. It was in Australia that Penfold, working for the ABC as a television and radio writer/producer, would first work with an up-coming actor, Nick Tate, with whom he would later work on Space: 1999.

After three years, Penfold returned to the United Kingdom and turned his attention to documentaries before signing on as lead writer and story editor for Pathfinders, an ITV drama that followed the elite Pathfinder Force who located and marked targets for RAF Bomber Command. Always interested in very human drama, Penfold envisioned that series focusing on the immense pressure on aircrews who courageously and knowingly faced the enemy with very little chance of survival.

It was while working at Elstree Studios on Pathfinders that Penfold met Gerry Anderson, then working on The Protectors and, after a brief stint writing the Cliff Richard film Take Me High, Penfold joined Anderson in developing the 2nd series of UFO. Once it was determined that the moon of UFO would break out of Earth orbit, however, it was clear that a new show was being born...Space: 1999.

Penfold worked closely with Anderson and American writer George Bellak to develop the series and became responsible for shepherding the show into production, supervising scripts, and hiring writers, one an Irish poet named Johnny Byrne. Together the two would create the mystical, mythical feel of the first series.

After Penfold’s departure from 1999, he went on to write for the series Kids before creating for Thames Television the prescient 10 part series The Brack Report, set in the high pressure world of nuclear power and alternative renewable energy technologies. In the mid 1980s he wrote for the second series of the BBC sci-fi series The Tripods, based on John Christopher’s then popular novels, and later served as script editor and writer on Truckers, Casualty, One by One and the wildly successful All Creatures Great and Small where he was re-united with his co-writer, Johnny Byrne. He then wrote numerous episodes of Britain’s top soap, EastEnders, and either wrote or script edited over a hundred episodes of the long-running hit, The Bill.

In 1998, Penfold set up ScriptWorks, a script production company through which he helped develop a number of feature films including ITV’s The Last Musketeer, John Deery’s debut Conspiracy of Silence, Saul Metzstein’s first film, Late Night Shopping, Kevin Sampson's Awaydays and the Nicole Kidman feature Birth. Since then he has served as script editor/consultant on the smash hit series Midsomer Murders, now in its 15th season and nearing its record breaking hundredth feature-length episode.

 

Keith Wilson (Production Designer)

And many more!

Destination: Moonbase Alpha also includes – for the first time ever – the complete story behind the disappearance of Barry Morse and Professor Victor Bergman…

It’s a true story no fan has ever known – until now.

“Not many television shows have accumulated and kept such a loyal body of supporters, for so long, as SPACE: 1999.” – Barry Morse, co-star of SPACE: 1999.

Destination: Moonbase Alpha is the essential guide to SPACE: 1999 – from critical reaction then and now, through the triumphant 35 year odyssey of Moonbase Alpha since the worldwide debut of SPACE: 1999 in 1975, and finally to writer Johnny Byrne’s concepts for the return of the series. Keep this indispensable guide with you, and escape into worlds beyond belief!

www.nicktate.com/?page_id=8

www.fanderson.org.uk/epguides/spaceyr2eg3.html

 

Stanier 4-6-0 Black 5 45428 'Eric Treacy' at Carter's House, the boundary between North Dale and Newton Dale, with the North Yorkshire Moors Railway's 10.00 Whitby-Pickering service. Be the last time I visit this location outside autumn and winter. Bracken is now growing uncontrollably on both valley flanks, making the east side of the line very difficult to access. In common with many British railways, the lineside vegetation is in the same sorry state. @11.00

by krhaapala ift.tt/1R8XljE

Basanta Utsav literally means the 'celebration of spring'. ...

 

Annually celebrated in March, the festival is an occassion to invite the colourful spring season with utmost warmth. What is appreciated is the grace and diginified manner in which Vasant Utsav is celebrated in Bengal as compared to uncontrollable Holi witnessed in most parts of India.

 

The beautiful tradition of celebrating spring festival in Bengal was first started by Nobel Laureate Rabindranath Tagore at Visva-Bharati, Santiniketan.

Made with Cinder.

Stills from a weekend project. I wanted to try and recreate the scene from Cuarón's "Gravity" when Sandra Bullock's character tumbles uncontrollably away from the destroyed shuttle.

Made with Cinder.

Stills from a weekend project. I wanted to try and recreate the scene from Cuarón's "Gravity" when Sandra Bullock's character tumbles uncontrollably away from the destroyed shuttle.

The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.

 

GODDESS KALI

Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.

 

ETYMOLOGY

Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".

 

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.

 

Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.

 

ORIGINS

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.

 

According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.

 

WORSHIP AND MANTRA

Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is

 

Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

 

ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥

 

(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.

 

Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stu‍tē.)

 

YANTRA

Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.

 

BENGALI TRADITION

Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.

 

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

 

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]

Were she not merciless, would she kick the breast of her lord?

Men call you merciful, but there is no trace of mercy in you, Mother.

You have cut off the heads of the children of others, and these you wear as a garland around your neck.

It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.

 

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.

 

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.

 

In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.

 

In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).

 

LEGENDS

SLAYER AND RAKTABIJA

In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:

 

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

 

Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.

  

DAKSHINA KALI

In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.

 

The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot

 

on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.

 

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.

 

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.

 

SMASHAN KALI

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.

 

MATERNAL KALI

At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.

 

MAHAKALI

Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.

 

Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.

 

ICONOGRAPHY

Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.

 

In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.

 

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.

 

In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"

 

According to Ramakrishna, darkness is the Ultimate Mother, or Kali:

 

My Mother is the principle of consciousness. She is Akhanda Satchidananda;

indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.

The waters of the ocean depths are the same; The infinite is always mysteriously dark.

This inebriating darkness is my beloved Kali.

—Sri Ramakrishna

This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.

 

POPULAR FORM

Classic depictions of Kali share several features, as follows:

 

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.

 

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.

 

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.

 

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.

 

Kali as the Symbol of Creation , Freedom , Preservation and Destruction

 

The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.

Kali as the Symbol of Mother Nature

 

The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.

 

SHIVA IN KALI ICONOGRAPHY

In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:

 

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.

 

The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:

 

Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.

 

This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.

 

The Tantric interpretation of Kali standing on top of her husband is as follows:

 

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.

 

While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

 

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.

 

From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.

 

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.

 

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.

 

DEVELOPMENT

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.

 

The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

 

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.

 

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.

 

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

 

A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.

 

Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.

 

KALI IN NEOPAGAN AND NEW AGE PRACTICE

An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:

 

A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.

 

INCARNATIONS OF KALI

Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.

 

WIKIPEDIA

The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.

 

GODDESS KALI

Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.

 

ETYMOLOGY

Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".

 

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.

 

Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.

 

ORIGINS

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.

 

According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.

 

WORSHIP AND MANTRA

Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is

 

Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

 

ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥

 

(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.

 

Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stu‍tē.)

 

YANTRA

Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.

 

BENGALI TRADITION

Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.

 

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

 

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]

Were she not merciless, would she kick the breast of her lord?

Men call you merciful, but there is no trace of mercy in you, Mother.

You have cut off the heads of the children of others, and these you wear as a garland around your neck.

It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.

 

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.

 

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.

 

In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.

 

In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).

 

LEGENDS

SLAYER AND RAKTABIJA

In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:

 

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

 

Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.

  

DAKSHINA KALI

In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.

 

The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot

 

on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.

 

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.

 

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.

 

SMASHAN KALI

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.

 

MATERNAL KALI

At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.

 

MAHAKALI

Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.

 

Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.

 

ICONOGRAPHY

Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.

 

In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.

 

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.

 

In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"

 

According to Ramakrishna, darkness is the Ultimate Mother, or Kali:

 

My Mother is the principle of consciousness. She is Akhanda Satchidananda;

indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.

The waters of the ocean depths are the same; The infinite is always mysteriously dark.

This inebriating darkness is my beloved Kali.

—Sri Ramakrishna

This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.

 

POPULAR FORM

Classic depictions of Kali share several features, as follows:

 

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.

 

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.

 

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.

 

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.

 

Kali as the Symbol of Creation , Freedom , Preservation and Destruction

 

The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.

Kali as the Symbol of Mother Nature

 

The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.

 

SHIVA IN KALI ICONOGRAPHY

In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:

 

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.

 

The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:

 

Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.

 

This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.

 

The Tantric interpretation of Kali standing on top of her husband is as follows:

 

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.

 

While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

 

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.

 

From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.

 

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.

 

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.

 

DEVELOPMENT

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.

 

The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

 

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.

 

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.

 

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

 

A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.

 

Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.

 

KALI IN NEOPAGAN AND NEW AGE PRACTICE

An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:

 

A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.

 

INCARNATIONS OF KALI

Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.

 

WIKIPEDIA

The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.

 

GODDESS KALI

Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.

 

ETYMOLOGY

Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".

 

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.

 

Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.

 

ORIGINS

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.

 

According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.

 

WORSHIP AND MANTRA

Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is

 

Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

 

ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥

 

(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.

 

Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stu‍tē.)

 

YANTRA

Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.

 

BENGALI TRADITION

Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.

 

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

 

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]

Were she not merciless, would she kick the breast of her lord?

Men call you merciful, but there is no trace of mercy in you, Mother.

You have cut off the heads of the children of others, and these you wear as a garland around your neck.

It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.

 

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.

 

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.

 

In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.

 

In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).

 

LEGENDS

SLAYER AND RAKTABIJA

In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:

 

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

 

Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.

  

DAKSHINA KALI

In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.

 

The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot

 

on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.

 

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.

 

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.

 

SMASHAN KALI

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.

 

MATERNAL KALI

At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.

 

MAHAKALI

Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.

 

Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.

 

ICONOGRAPHY

Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.

 

In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.

 

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.

 

In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"

 

According to Ramakrishna, darkness is the Ultimate Mother, or Kali:

 

My Mother is the principle of consciousness. She is Akhanda Satchidananda;

indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.

The waters of the ocean depths are the same; The infinite is always mysteriously dark.

This inebriating darkness is my beloved Kali.

—Sri Ramakrishna

This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.

 

POPULAR FORM

Classic depictions of Kali share several features, as follows:

 

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.

 

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.

 

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.

 

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.

 

Kali as the Symbol of Creation , Freedom , Preservation and Destruction

 

The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.

Kali as the Symbol of Mother Nature

 

The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.

 

SHIVA IN KALI ICONOGRAPHY

In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:

 

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.

 

The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:

 

Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.

 

This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.

 

The Tantric interpretation of Kali standing on top of her husband is as follows:

 

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.

 

While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

 

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.

 

From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.

 

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.

 

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.

 

DEVELOPMENT

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.

 

The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

 

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.

 

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.

 

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

 

A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.

 

Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.

 

KALI IN NEOPAGAN AND NEW AGE PRACTICE

An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:

 

A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.

 

INCARNATIONS OF KALI

Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.

 

WIKIPEDIA

[5dmk2, 35mm, f1.4L, CS3]

 

UK is in the grip of the coldest winter in 30 years. We have had heavy snowfall in parts of the country. Schools are closed, people struggle to work, there is a shortage of grit for the roads, cars slide about uncontrollably, it's less than -20C in places, there is general chaos... but the kids are having a lot of fun making snowmen and tobogganing down slopes :-)