October202014

(Source: ricktimus, via youngmoderns)

2AM

(Source: fuckyesbeyonce, via youngmoderns)

2AM
libutron:

Javan Frogmouth - Batrachostomus javensis
A photo superbly achieved from a family of Javan frogmouths (from left to right - female, chick and male), belonging to the species Batrachostomus javensis (Caprimulgiformes - Podargidae). These are nocturnal birds with strong family ties, when brooding the male incubates in the day, and the female in the dark hours. 
The species, sometimes known as Horsfield’s Frogmouth, is found in Brunei, Indonesia, Malaysia, Myanmar, the Philippines, and Thailand; where it inhabits subtropical or tropical moist lowland forests.
References: [1] - [2]
Photo credit: ©Micky Lim | Locality: Panti Bird Sanctuary, Johor, Malaysia (2010)

libutron:

Javan Frogmouth - Batrachostomus javensis

A photo superbly achieved from a family of Javan frogmouths (from left to right - female, chick and male), belonging to the species Batrachostomus javensis (Caprimulgiformes - Podargidae). These are nocturnal birds with strong family ties, when brooding the male incubates in the day, and the female in the dark hours. 

The species, sometimes known as Horsfield’s Frogmouth, is found in Brunei, Indonesia, Malaysia, Myanmar, the Philippines, and Thailand; where it inhabits subtropical or tropical moist lowland forests.

References: [1] - [2]

Photo credit: ©Micky Lim | Locality: Panti Bird Sanctuary, Johor, Malaysia (2010)

(via dendroica)

12AM
12AM

KRS ONE was wise when he said ‘stay alive, all things will change around’ WHAT

survive, makers!

October192014
“But when he dies,
To whom beauty
So adhered that his person
Was a miracle, designated
By the gods, and when they forever become
Enigmas to each other, and elude each
Other’s grasp, they who lived in common
Memory of him, and when sand
And willows are blown away, and temples
Are destroyed, when the honor
Of the demigod and his disciples
Is scattered to the winds and even
The Almighty averts
His face, leaving nothing
Immortal to be seen in the sky
Or on green earth, what is this?” Hölderlin, from ‘Patmos’, trans. Richard Sieburth

Wenn aber stirbt alsdenn
An dem am meisten
Die Schönheit heing, daß an der Gestalt
Ein Wunder war und die Himmlischen gedeutet
Auf ihn, und wenn, ein Räthsel ewig füreinander
Sie sich nicht fassen können
Einander, die zusammenlebten
Im Gedächtniß, und nicht den Sand nur oder
Die Weiden es hinwegnimmt und die Tempel
Ergreifft, wenn die Ehre
Des Halbgotts und der Seinen
Verweht und selber sein Angesicht
Der Höchste wendet
Darob, daß nirgend ein
Unsterbliches mehr am Himmel zu sehn ist oder
Auf grüner Erde, was ist dies? (via homilius)
1AM
santmat:

"I’ve loved the stars too fondly to be fearing of the night." (Galileo)



(Typed out for the benefit of Twitter and RSS feed readers.)

santmat:

"I’ve loved the stars too fondly to be fearing of the night." (Galileo)

(Typed out for the benefit of Twitter and RSS feed readers.)

(Source: msanti30)

1AM
thepeoplesrecord:

The Malala you won’t hear aboutOctober 16, 2014
Malala Yousafzai, the 17-year-old Pakistani activist, has won a well-deserved Nobel Peace Prize, putting her and her amazing, tragic story back in the spotlight. Per usual, nevertheless, the corporate media has taken this positive development and exploited it in the service of U.S. imperialism.
The corporate media loves talking about Malala’s remarkable bravery and strength in standing up for girls’ rights to education, and the brutality of the Taliban forces that tried to assassinate her on her school bus. Such coverage fuels its orientalist, neocolonialist narrative about “backward,” misogynist Muslims and their need for “white saviors,” thereby legitimizing Western imperialist interests in South and West Asia.
Malala’s Nobel victory can be appropriated by the U.S. political establishment to “prove” that its invasion, occupation and destruction of Afghanistan has “helped” its people. (As for the hundreds of thousands killed and injured in the process, well, those inconvenient exceptions aren’t part of this narrative.)
As Michael Parenti points out, while most people who win the Nobel “Peace” Prize do so for war-mongering and crimes against humanity (Henry Kissinger boasts one, for example, along with Barack Obomba himself), Malala actually deserves hers. This makes the exploitation even more grotesque.
Malala has devoted her life to fighting for education for children—a most noble and important cause. When she implored at the United Nations, “Let us pick up our books and our pens, they are the most powerful weapons. One child, one teacher, one book and one pen, can change the world. Education is the only solution,” the Western intelligentsia ate it up like a voracious canine gobbling up its kibbles (on second thought, perhaps a vulture would have been a more apt choice for this simile).
Everyone can agree that education for children is a positive goal. By emphasizing that education is the only solution, the West can draw attention away from the very realmaterial concerns facing the vast majority of the world.
This oversight is by no means the fault of Malala. In that same speech, just before the above excerpt, she spoke of “a glorious struggle against illiteracy, poverty and terrorism.” Two of these three things are endlessly emphasized throughout the corporate press. You can guess which one is excluded.
- - - - - - - - - - - - - - - -The Malala Who Opposes Global Poverty
Roughly half of the world still lives on less than $2.50 per day. Around one-quarter of people live in extreme poverty, less than $1.25 a day. UNICEF estimates that 24,000 children under the age of five die each and every day because of poverty, meaning that “every 3.6 seconds one person dies of starvation. Usually, it is a child under the age of 5.” And, in many countries, poverty is getting worse.
Education certainly has a role in the fight against poverty, and it’s important that one learns, say, basic chemistry. (Malala was sitting in chemistry class when she was informed she had won the Nobel Prize.) But learning basic chemistry does not provide billions of impoverished people with food, clean water, and health care. That takes material, collective action.
Malala understands how poverty creates and perpetuates the very social and political ills against which she is fighting. She continuously stresses the importance of not just spreading education, but of directly combating poverty. Yet these calls fall on the selectively deaf ears of the Western media.
The press picks and chooses which of Malala’s messages are amplified—and which are silenced. It can hardly get enough of her insistence on the importance of “the philosophy of nonviolence I have learned from Gandhi, Bacha Khan and Mother Teresa.” The Western intelligentsia positively salivates upon hearing such messages, despite the fact (or because of it?) that Gandhi was a virulent racist and Mother Teresa had ties to Central and South American dictators.
Interestingly, many of the same people lauding the Nobel Peace Prize laureate for her advocacy of nonviolence also happily cheered on the violence of the U.S. invasion and occupation of Afghanistan. The utter hypocrisy does not strike them. After all, it has always been much more useful to advocate a philosophy of nonviolence for individuals and oppressed groups than hegemons and states.
As much as it highlights Malala’s words on education and nonviolence, the U.S. corporate media never mentions the side of Malala that it doesn’t like, the side of Malala that doesn’t serve but rather challenges Western imperialist interests, the side of Malala that overtly opposes not just U.S. drone strikes but capitalism itself.
- - - - - - - - - - - - - - - -The Malala Who Opposes Drones
On October 11, 2013, Malala met with Barack Obama in the Oval Office. The press could hardly have lauded the president more for taking the time out of his busy schedule to meet the 16-year-old activist, and for bringing his family with him.
What went much less reported was that at this meeting, Malala warned that U.S. “drone attacks are fueling terrorism. Innocent victims are killed in these acts, and they lead to resentment among the Pakistani people.”
The White House, which, given its supposed investment in fighting terrorism, would presumably not be interested in spreading it further, left these comments out of its official statement.
Just a few weeks after this meeting, another Pakistani girl visited Washington to testify before Congress, and received much less media attention. Nabila Rehman was 8 years old when she was out in a field picking okra and her grandmother was eviscerated before her eyes by a U.S. drone strike. Seven children were also wounded, including family members.
Nabila’s brother Zubair, a 13-year-old who was injured in the US drone attack, told the five congress-people decent enough to show up, “I no longer love blue skies. In fact, I now prefer grey skies. Drones don’t fly when sky is grey.” The Rehman family’s story was so dreadful that the translator burst into tears while telling it to Congress.
Given such a horrific report, you’d think the U.S. government would express interest in learning from it to make sure random civilians are not again slaughtered by bombs falling from microscopic dots in the sky. Yet only five (out of 435) House members attended the hearing.
Al Jazeera writer Murtaza Hussein noted that, in a symbol of the “utter contempt in which the government holds the people it claims to be liberating, while the Rehmans recounted their plight, Barack Obama was spending the same time meeting with the CEO of weapons manufacturer Lockheed Martin.”
Clearly, stoking the military-industrial complex that creates the Predator drones that havemurdered and injured thousands of innocent civilians is a higher priority for the president of the United States than meeting the actual victims of what can only correctly be referred to as state terrorism.
- - - - - - - - - - - - - - - -The Malala Who Opposes Capitalism
Last year, I wrote a brief article titled Malala Yousafzai, Spivak, Abu-Lughod and the White Savior Complex. I noted that Gayatri Spivak, in her classic article "Can The Subaltern Speak?" explained that colonialist powers justify their draconian, parasitic rule with the belief that they are “white men are saving brown women from brown men.”
In her well-known essay, "Do Muslim Women Really Need Saving?" Lila Abu-Lughod situated Spivak’s thesis in a contemporary setting, explaining how the invasion and occupation of Afghanistan was justified with the exact same argument—the Bush administration was a group of overwhelmingly white leaders who consistently workedagainst women’s rights in their own country but now acted desperate to “save” Afghan women from Afghan men.
In his article Malala Yousafzai and the White Saviour Complex, journalist Assed Baig explored how this racist “white man’s burden” phenomenon is still alive and well, detailing the repugnant ways in which the West has exploited Malala Yousafzai’s amazing strength and bravery to support its interests.
Absent from many of these discussions, however, is that Malala herself is well aware of this manipulation. In a statement released on October 13, 2013, she defiantly declared that she is "not a Western puppet."
When discussing the way in which the neocolonialist West exploits and manipulates those working against oppression, one should be careful to establish that this is not done to them unwittingly. We are dealing with agents, individuals who understand the implications of their actions and change them accordingly. To forget this fact is, in a less overt way, to uphold the very paternalist, neocolonialist strictures we seek to destroy.
As Spivak reminds us, the subaltern indeed speaks—and not only speaks but resists oppressors. Articulated a bit differently, Arundhati Roy insisted, “There’s really no such thing as ‘the voiceless.’ There are only the deliberately silenced or the preferably unheard.”
The attempt to deliberately silence Malala is not only evident in the way the U.S. corporate media ignores her criticism of U.S. drones; even more insidious is its complete disregard for the Nobel Peace Prize laureate’s politics. In March 2013, Malala sent this message to the congress of Pakistani Marxists:

First of all, I’d like to thank The Struggle and the IMT [International Marxist Tendency] for giving me a chance to speak last year at their Summer Marxist School in Swat and also for introducing me to Marxism and Socialism. I just want to say that in terms of education, as well as other problems in Pakistan, it is high time that we did something to tackle them ourselves. It’s important to take the initiative. We cannot wait around for any one else to come and do it. Why are we waiting for someone else to come and fix things? Why aren’t we doing it ourselves?
I would like to send my heartfelt greetings to the congress. I am convinced Socialism is the only answer and I urge all comrades to take this struggle to a victorious conclusion. Only this will free us from the chains of bigotry and exploitation.

This is the Malala the Western corporate media doesn’t like to quote. This is the Malala whose politics do not fit neatly into the neocolonialist, cookie-cutter frame of presentation. This is the Malala who recognizes that true liberation will take more than just education, that it will take the establishment of not just bourgeois political “democracy,” but ofeconomic democracy, of socialism.
When the courageous activist speaks of the importance of education and nonviolence, the West shouts her words loudly from the media mountaintops. When that same activist criticizes predator drones and, that most sacrosanct entity of all, capitalism, the silence is deafening.
Only the distinctive buzzing of U.S. killer drones can be heard, watching and bombing overhead, protecting empire and “freedom.”
Source

thepeoplesrecord:

The Malala you won’t hear about
October 16, 2014

Malala Yousafzai, the 17-year-old Pakistani activist, has won a well-deserved Nobel Peace Prize, putting her and her amazing, tragic story back in the spotlight. Per usual, nevertheless, the corporate media has taken this positive development and exploited it in the service of U.S. imperialism.

The corporate media loves talking about Malala’s remarkable bravery and strength in standing up for girls’ rights to education, and the brutality of the Taliban forces that tried to assassinate her on her school bus. Such coverage fuels its orientalist, neocolonialist narrative about “backward,” misogynist Muslims and their need for “white saviors,” thereby legitimizing Western imperialist interests in South and West Asia.

Malala’s Nobel victory can be appropriated by the U.S. political establishment to “prove” that its invasion, occupation and destruction of Afghanistan has “helped” its people. (As for the hundreds of thousands killed and injured in the process, well, those inconvenient exceptions aren’t part of this narrative.)

As Michael Parenti points out, while most people who win the Nobel “Peace” Prize do so for war-mongering and crimes against humanity (Henry Kissinger boasts one, for example, along with Barack Obomba himself), Malala actually deserves hers. This makes the exploitation even more grotesque.

Malala has devoted her life to fighting for education for children—a most noble and important cause. When she implored at the United Nations, “Let us pick up our books and our pens, they are the most powerful weapons. One child, one teacher, one book and one pen, can change the world. Education is the only solution,” the Western intelligentsia ate it up like a voracious canine gobbling up its kibbles (on second thought, perhaps a vulture would have been a more apt choice for this simile).

Everyone can agree that education for children is a positive goal. By emphasizing that education is the only solution, the West can draw attention away from the very realmaterial concerns facing the vast majority of the world.

This oversight is by no means the fault of Malala. In that same speech, just before the above excerpt, she spoke of “a glorious struggle against illiteracy, poverty and terrorism.” Two of these three things are endlessly emphasized throughout the corporate press. You can guess which one is excluded.

- - - - - - - - - - - - - - - -
The Malala Who Opposes Global Poverty

Roughly half of the world still lives on less than $2.50 per day. Around one-quarter of people live in extreme poverty, less than $1.25 a day. UNICEF estimates that 24,000 children under the age of five die each and every day because of poverty, meaning that “every 3.6 seconds one person dies of starvation. Usually, it is a child under the age of 5.” And, in many countries, poverty is getting worse.

Education certainly has a role in the fight against poverty, and it’s important that one learns, say, basic chemistry. (Malala was sitting in chemistry class when she was informed she had won the Nobel Prize.) But learning basic chemistry does not provide billions of impoverished people with food, clean water, and health care. That takes material, collective action.

Malala understands how poverty creates and perpetuates the very social and political ills against which she is fighting. She continuously stresses the importance of not just spreading education, but of directly combating poverty. Yet these calls fall on the selectively deaf ears of the Western media.

The press picks and chooses which of Malala’s messages are amplified—and which are silenced. It can hardly get enough of her insistence on the importance of “the philosophy of nonviolence I have learned from Gandhi, Bacha Khan and Mother Teresa.” The Western intelligentsia positively salivates upon hearing such messages, despite the fact (or because of it?) that Gandhi was a virulent racist and Mother Teresa had ties to Central and South American dictators.

Interestingly, many of the same people lauding the Nobel Peace Prize laureate for her advocacy of nonviolence also happily cheered on the violence of the U.S. invasion and occupation of Afghanistan. The utter hypocrisy does not strike them. After all, it has always been much more useful to advocate a philosophy of nonviolence for individuals and oppressed groups than hegemons and states.

As much as it highlights Malala’s words on education and nonviolence, the U.S. corporate media never mentions the side of Malala that it doesn’t like, the side of Malala that doesn’t serve but rather challenges Western imperialist interests, the side of Malala that overtly opposes not just U.S. drone strikes but capitalism itself.

- - - - - - - - - - - - - - - -
The Malala Who Opposes Drones

On October 11, 2013, Malala met with Barack Obama in the Oval Office. The press could hardly have lauded the president more for taking the time out of his busy schedule to meet the 16-year-old activist, and for bringing his family with him.

What went much less reported was that at this meeting, Malala warned that U.S. “drone attacks are fueling terrorism. Innocent victims are killed in these acts, and they lead to resentment among the Pakistani people.”

The White House, which, given its supposed investment in fighting terrorism, would presumably not be interested in spreading it further, left these comments out of its official statement.

Just a few weeks after this meeting, another Pakistani girl visited Washington to testify before Congress, and received much less media attention. Nabila Rehman was 8 years old when she was out in a field picking okra and her grandmother was eviscerated before her eyes by a U.S. drone strike. Seven children were also wounded, including family members.

Nabila’s brother Zubair, a 13-year-old who was injured in the US drone attack, told the five congress-people decent enough to show up, “I no longer love blue skies. In fact, I now prefer grey skies. Drones don’t fly when sky is grey.” The Rehman family’s story was so dreadful that the translator burst into tears while telling it to Congress.

Given such a horrific report, you’d think the U.S. government would express interest in learning from it to make sure random civilians are not again slaughtered by bombs falling from microscopic dots in the sky. Yet only five (out of 435) House members attended the hearing.

Al Jazeera writer Murtaza Hussein noted that, in a symbol of the “utter contempt in which the government holds the people it claims to be liberating, while the Rehmans recounted their plight, Barack Obama was spending the same time meeting with the CEO of weapons manufacturer Lockheed Martin.”

Clearly, stoking the military-industrial complex that creates the Predator drones that havemurdered and injured thousands of innocent civilians is a higher priority for the president of the United States than meeting the actual victims of what can only correctly be referred to as state terrorism.

- - - - - - - - - - - - - - - -
The Malala Who Opposes Capitalism

Last year, I wrote a brief article titled Malala Yousafzai, Spivak, Abu-Lughod and the White Savior Complex. I noted that Gayatri Spivak, in her classic article "Can The Subaltern Speak?" explained that colonialist powers justify their draconian, parasitic rule with the belief that they are “white men are saving brown women from brown men.”

In her well-known essay, "Do Muslim Women Really Need Saving?" Lila Abu-Lughod situated Spivak’s thesis in a contemporary setting, explaining how the invasion and occupation of Afghanistan was justified with the exact same argument—the Bush administration was a group of overwhelmingly white leaders who consistently workedagainst women’s rights in their own country but now acted desperate to “save” Afghan women from Afghan men.

In his article Malala Yousafzai and the White Saviour Complex, journalist Assed Baig explored how this racist “white man’s burden” phenomenon is still alive and well, detailing the repugnant ways in which the West has exploited Malala Yousafzai’s amazing strength and bravery to support its interests.

Absent from many of these discussions, however, is that Malala herself is well aware of this manipulation. In a statement released on October 13, 2013, she defiantly declared that she is "not a Western puppet."

When discussing the way in which the neocolonialist West exploits and manipulates those working against oppression, one should be careful to establish that this is not done to them unwittingly. We are dealing with agents, individuals who understand the implications of their actions and change them accordingly. To forget this fact is, in a less overt way, to uphold the very paternalist, neocolonialist strictures we seek to destroy.

As Spivak reminds us, the subaltern indeed speaks—and not only speaks but resists oppressors. Articulated a bit differently, Arundhati Roy insisted, “There’s really no such thing as ‘the voiceless.’ There are only the deliberately silenced or the preferably unheard.”

The attempt to deliberately silence Malala is not only evident in the way the U.S. corporate media ignores her criticism of U.S. drones; even more insidious is its complete disregard for the Nobel Peace Prize laureate’s politics. In March 2013, Malala sent this message to the congress of Pakistani Marxists:

First of all, I’d like to thank The Struggle and the IMT [International Marxist Tendency] for giving me a chance to speak last year at their Summer Marxist School in Swat and also for introducing me to Marxism and Socialism. I just want to say that in terms of education, as well as other problems in Pakistan, it is high time that we did something to tackle them ourselves. It’s important to take the initiative. We cannot wait around for any one else to come and do it. Why are we waiting for someone else to come and fix things? Why aren’t we doing it ourselves?

I would like to send my heartfelt greetings to the congress. I am convinced Socialism is the only answer and I urge all comrades to take this struggle to a victorious conclusion. Only this will free us from the chains of bigotry and exploitation.

This is the Malala the Western corporate media doesn’t like to quote. This is the Malala whose politics do not fit neatly into the neocolonialist, cookie-cutter frame of presentation. This is the Malala who recognizes that true liberation will take more than just education, that it will take the establishment of not just bourgeois political “democracy,” but ofeconomic democracy, of socialism.

When the courageous activist speaks of the importance of education and nonviolence, the West shouts her words loudly from the media mountaintops. When that same activist criticizes predator drones and, that most sacrosanct entity of all, capitalism, the silence is deafening.

Only the distinctive buzzing of U.S. killer drones can be heard, watching and bombing overhead, protecting empire and “freedom.”

Source

(via loveyourchaos)

12AM
oxane:

Kali Maa by simon_ram 
Kali is the Hindu Goddess of life, death, and rebirth. She is the Dark Mother who creates and destroys. Several stories tell of her origin–she is usually the dark part of another Goddess (such as Parvati or Durga), separated out in order to fulfill her task of killing demons. In her most popular myth, Kali slaughtered the demons, enemies of the Gods, and then danced on the battleground, drunk with blood. Her dancing grew to be so frenzied that the Gods were afraid. Lord Shiva, the only one who could control her, lay down on the battlefield himself to get her attention. When Kali stepped on him, she realized what she was doing and stuck out her tongue in dismay. It is in this pose that she is most well-known, with her blue-black skin, wearing a necklace of human heads and a skirt of human arms. In this depiction, Kali has four arms: they hold a sword, a trident, a severed head, and a cup to catch the blood from the head. Her right foot is on Shiva’s chest. Kali’s name is from the Sanskrit word kala, meaning either “black” or “time”, depending on the context. Her various other names reflect her different forms: Attahasayuta (laughing loudly) Balidanapriya (fond of animal sacrifice) Bhadra Kali (adamantine) Bhadrakali Vilakshi Kamadatri (giving desires) Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence) Bhavani Bhavatarini (redeemer of the universe) Bhayanaka (giving fear) Bhima Chandi Bhimanadini (sounding terrifying) Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar) Cchinnajata Jatajutavilasini Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground) Chamunda Chaturvargaprada (giver of the four aims) Daksina Kali (remover of the fear of death) Danavendraprapujita (worshipped by Danavas) Devi Khadgahasta (holding a cleaver) Dukhadaridyanashini (destroyer of unhappiness and poverty) Garbha (the womb) Gauri (golden one) Gayatri Savitri Mahanilasarasvati Lakshmirlakshanasamyukta (showing all the signs of Lakshmi) Guhya Kali (secret) Jagadamba (world mother) Jagadanandakarini (cause of bliss in the world) Jagadvighnasini (destroyer of world obstacles) Jaganmata (mother of the world) Jaganmayi (consisting of the world) Jagatsara (essence of the world) Kadamba-pushpamalini (wearing a garland of kadamba flowers) Kadamba-pushpasantosa (taking delight in the kadamba flowers) Kadambari-panarata (who drinks the kadamba flower wine) Kadambari-priya (excited and pleased with the kadamba wine) Kadamba-vanasamcara (wanderer in the kadamba forest) Kadamba-vanavasini (who lives in the kadamba forest) Kadambini (dark as a bank of rain-clouds) Kaladhara (bearer of the crescent moon and all female energy) Kalahamsa-gati (moving and swaying as a swan) Kalakantaka-ghatini (destructress of the fear of death) Kalakanthi (with a soft and deep-throated voice) Kalakarshini (conqueror and/or destroyer of time) Kalamanjira-carana (whose toe-bells sound sweet melodies) Kalamata (mother and destructress of time) Kalanada-ninadini (sweet as the chakravaka bird) Kalanala-samadyuti (brilliant as the fires of the final dissolution) Kalaratri (black night) Kalatmika (self of kalas) Kalavati (possessor of all the arts) Kali Kalaratrisvarupini (true form of the night of time) Kali Ma (mother of karma) Kali Mahamaya (the great sorceress) Kali Nath Kalidarpaghni (destructress of pride) Kalika (devourer of him who devours [Shiva]) Kalikalmasa-nasini (destructress of Evil) Kalikamata (black earth-mother) Kalpalata (creeper who provides every desire) Kalyani (bestower of peace and happiness) Kamabija-japananda (excited to hear ‘klim’ [mantra of sexual union]) Kamabija-svarupini (embodiment of the mantra ‘klim’) Kamala (who enjoys and is herself enjoyed) Kamalalaya-madhyastha (abiding in the center of the lotus) Kamalamoda-modini (pleased and intoxicated by the scent of lotus) Kamalasana-santushta (lover of the lotus flower) Kamalasana-vasini (delighted to be seated within the lotus) Kamaniya (beautiful one) Kamaniya-gunaradhya (adorable image of all tenderness) Kamaniya-vibhushana (beauty is thy ornament) Kamapasa-vimocini (liberator from the bonds of desire) Kamapitha-vilasini (playing at the Kamakhya Pitha) Kamarupa (in the form of desire) Kamarupa-kritavasa (who lives in the place of sexual desire) Kamarupini (assuming any form she desires) Kamkalamalya-dharini (wearing a garland of bones) Kancanacala-kaumudi (shining moon-beam on the mountain of gold) Kancanadri-kritagara (residing in the golden mountain [Meru]) Kantukini (joyous one) Kapalapatra-nirata (drinking from a skull-cup) Kapali (wearer of skulls) Kapalini Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire) Kapardini (lover of him with the matted hair [Shiva]) Kapardisha-kripanvita (kind and devoted to him with the matted hair [Shiva]) Kapila (tawny-colored one) Karalasya (thou of formidable countenance with teeth like fangs) Karali (frightening) Karanamrita-santosha (pleased with the nectar of purified wine) Karanananda-japeshta (deity of those who worship with wine) Karanananda-siddhida (giver of success to those who enjoy wine) Karanarcana-harshita (glad to be worshipped with purified wine) Karanarnava-sammagma (immersed in an ocean of wine) Karanavrata-palini (protecting those who perform ritual with wine) Karpura-candanakshita (body painted with camphor and sandal paste) Karpura-karanahlada (pleased with purified wine flavored with camphor) Karpura-malabharana (adorned with garlands of camphor) Karpuramoda-modita (whom the scent of camphor gladdens) Karpuramrita-payini (drinker of nectar flavored with camphor) Karpura-sagaralaya (at home in the ocean of camphor) Karpura-sagarasnata (bathing in the ocean of camphor) Karunamrita-sagara (ocean of the nectar of compassion) Kashtahartri (allayer of all suffering) Kasishvara-dayini (giver of blessings to the Lord of Varanasi [Shiva]) Kasishvara-kritamoda (giver of pleasures to the Lord of Varanasi) Kasishvara-manorama (beloved of Shiva who overwhelms his mind) Kasishvari (Queen of the Sacred City [Varanasi]) Kasturi-bhojanaprita (who is pleased to eat musk of the musk deer) Kasturi-dahajanani (mother of those who burn musk as incense) Kasturim-rigatoshini (who is fond of the musk deer) Kasturi-pujakapriya (loving those who worship her with musk) Kasturi-pujanarata (excited by worship with musk) Kasturi-saurabhamoda (gladdened by the scent of musk) Kasturi-tilakojjvala (luminous one with a mark of musk on her forehead) Kaulika-priyakarini (benefactress of the Kula) Kaulika-radhya (adored by Kula Tantrics) Kausiki Kishori (thou who art ever youthful) Klaibyanasini (destroying all fears) Komalamgi (delicate and tender-bodied) Kottavei Kripadhara (vessel of compassion) Kripagama (attainable only by her compassion) Kripamayi (truly merciful) Kripapara (whose mercy is without limit) Krishanu (thou art fire) Krishna (black of hue as is Krishna) Krishnananda-vivardhini (who increases joy and bliss of Krishna) Krishodari (slender of waist) Kulacara (observant of the Kulacara) Kulakamini (Lady of the Kula) Kulamarga-pradarshini (revealing the Kula-Path to seekers) Kulina (embodiment of the Kula teachings) Kulinarti-nasini (destructress of the Kula’s afflictions) Kumari-bhojanananda (pleased by the feasts and gifts to the virgins) Kumari-pujakalaya (refuge of all virgin worshippers) Kumari-pujanaprita (pleased by the worship of virgin girls) Kumari-rupadharini (who is in the form of a virgin) Kumatighni (destructress of all evil inclinations) Kurchabija-japaprita (pleased by worship with the mantra ‘hum’) Kurchajapa-parayayana (threatening and conquering demons with ‘hum’) Kvanatkanci-vibhusana (whose girdle-bells tinkle ever so sweet) Madanaprita Madaghurnitalochana (eyes full of desire) Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas) Madottirna Kharparasinaramundavilasini Naramundasraja (with a necklace of men’s heads) Maha Kali (the great mother) Mahagaurasarvanga (greatly golden in all limbs) Mahakali Jagadhatri (creator of the world) Mahanandistuta (praised by Mahanandi) Mahishasuradhatini Shivapujya (worshipped by Shiva) Matangi (elephant lady) Maya Maya Mahamaya Mahodaya Mohini Muktakeshi (dishevelled of hair) Nanda Siddhacharanasevita (served by Siddhacharas) Nilameghavarna (the colour of a blue rain-cloud) Nilavani (blue Sarasvati) Nitya Kali (endless time) Padma (lotus) Padmaragopashobhita Karabhayaprada (hand removing fear) Pavitra Parama (supreme) Phalaharini Kali Prakiritia (nature) Purnenduvadana (with a face like the full moon) Rakshakali (the protectress) Sadhvi (holy) Samdiptalochana Shavasanarata (addicted to the corpse asana) Samhlada Viparitaratatura (addicted to taking the superior sexual role) Sandhya Sarvalakshanalakshita (having every single characteristic) Sarvamangalamangala (greatest fortune of all) Sarvasampatprada (giver of all prosperity) Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire) Sarvavidyamayi (consisting of all vidya) Savitri (mother of the Vedas) Sharatjyotsna (light of the autumn moon) Sheetla (the goddess of smallpox) Shivaprita (loved by Shiva) Shyama Kali (dispeller of fear) Siddha Kali Sidheshvari Smashana Kali (ever joyous dancer) Sundaripara (supremely beautiful) Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon) Ugra Chandi Varavarnini Vararoha Shivaruha (riding Shiva) Vidhatri (creatrix) Vidhatrivaradayini (giver of boons in creation) Vindhyavasini Vishvamata (cosmic mother) Vyaghracharmavrita (wearing tiger skin)

oxane:

Kali Maa by simon_ram 

Kali is the Hindu Goddess of life, death, and rebirth. She is the Dark Mother who creates and destroys. Several stories tell of her origin–she is usually the dark part of another Goddess (such as Parvati or Durga), separated out in order to fulfill her task of killing demons. In her most popular myth, Kali slaughtered the demons, enemies of the Gods, and then danced on the battleground, drunk with blood. Her dancing grew to be so frenzied that the Gods were afraid. Lord Shiva, the only one who could control her, lay down on the battlefield himself to get her attention. When Kali stepped on him, she realized what she was doing and stuck out her tongue in dismay. It is in this pose that she is most well-known, with her blue-black skin, wearing a necklace of human heads and a skirt of human arms. In this depiction, Kali has four arms: they hold a sword, a trident, a severed head, and a cup to catch the blood from the head. Her right foot is on Shiva’s chest.

Kali’s name is from the Sanskrit word kala, meaning either “black” or “time”, depending on the context. Her various other names reflect her different forms:
Attahasayuta (laughing loudly)
Balidanapriya (fond of animal sacrifice)
Bhadra Kali (adamantine)
Bhadrakali Vilakshi Kamadatri (giving desires)
Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence)
Bhavani
Bhavatarini (redeemer of the universe)
Bhayanaka (giving fear)
Bhima Chandi
Bhimanadini (sounding terrifying)
Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar)
Cchinnajata Jatajutavilasini Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground)
Chamunda
Chaturvargaprada (giver of the four aims)
Daksina Kali (remover of the fear of death)
Danavendraprapujita (worshipped by Danavas)
Devi Khadgahasta (holding a cleaver)
Dukhadaridyanashini (destroyer of unhappiness and poverty)
Garbha (the womb)
Gauri (golden one)
Gayatri Savitri Mahanilasarasvati Lakshmirlakshanasamyukta (showing all the signs of Lakshmi)
Guhya Kali (secret)
Jagadamba (world mother)
Jagadanandakarini (cause of bliss in the world)
Jagadvighnasini (destroyer of world obstacles)
Jaganmata (mother of the world)
Jaganmayi (consisting of the world)
Jagatsara (essence of the world)
Kadamba-pushpamalini (wearing a garland of kadamba flowers)
Kadamba-pushpasantosa (taking delight in the kadamba flowers)
Kadambari-panarata (who drinks the kadamba flower wine)
Kadambari-priya (excited and pleased with the kadamba wine)
Kadamba-vanasamcara (wanderer in the kadamba forest)
Kadamba-vanavasini (who lives in the kadamba forest)
Kadambini (dark as a bank of rain-clouds)
Kaladhara (bearer of the crescent moon and all female energy)
Kalahamsa-gati (moving and swaying as a swan)
Kalakantaka-ghatini (destructress of the fear of death)
Kalakanthi (with a soft and deep-throated voice)
Kalakarshini (conqueror and/or destroyer of time)
Kalamanjira-carana (whose toe-bells sound sweet melodies)
Kalamata (mother and destructress of time)
Kalanada-ninadini (sweet as the chakravaka bird)
Kalanala-samadyuti (brilliant as the fires of the final dissolution)
Kalaratri (black night)
Kalatmika (self of kalas)
Kalavati (possessor of all the arts)
Kali Kalaratrisvarupini (true form of the night of time)
Kali Ma (mother of karma)
Kali Mahamaya (the great sorceress)
Kali Nath
Kalidarpaghni (destructress of pride)
Kalika (devourer of him who devours [Shiva])
Kalikalmasa-nasini (destructress of Evil)
Kalikamata (black earth-mother)
Kalpalata (creeper who provides every desire)
Kalyani (bestower of peace and happiness)
Kamabija-japananda (excited to hear ‘klim’ [mantra of sexual union])
Kamabija-svarupini (embodiment of the mantra ‘klim’)
Kamala (who enjoys and is herself enjoyed)
Kamalalaya-madhyastha (abiding in the center of the lotus)
Kamalamoda-modini (pleased and intoxicated by the scent of lotus)
Kamalasana-santushta (lover of the lotus flower)
Kamalasana-vasini (delighted to be seated within the lotus)
Kamaniya (beautiful one)
Kamaniya-gunaradhya (adorable image of all tenderness)
Kamaniya-vibhushana (beauty is thy ornament)
Kamapasa-vimocini (liberator from the bonds of desire)
Kamapitha-vilasini (playing at the Kamakhya Pitha)
Kamarupa (in the form of desire)
Kamarupa-kritavasa (who lives in the place of sexual desire)
Kamarupini (assuming any form she desires)
Kamkalamalya-dharini (wearing a garland of bones)
Kancanacala-kaumudi (shining moon-beam on the mountain of gold)
Kancanadri-kritagara (residing in the golden mountain [Meru])
Kantukini (joyous one)
Kapalapatra-nirata (drinking from a skull-cup)
Kapali (wearer of skulls)
Kapalini Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire)
Kapardini (lover of him with the matted hair [Shiva])
Kapardisha-kripanvita (kind and devoted to him with the matted hair [Shiva])
Kapila (tawny-colored one)
Karalasya (thou of formidable countenance with teeth like fangs)
Karali (frightening)
Karanamrita-santosha (pleased with the nectar of purified wine)
Karanananda-japeshta (deity of those who worship with wine)
Karanananda-siddhida (giver of success to those who enjoy wine)
Karanarcana-harshita (glad to be worshipped with purified wine)
Karanarnava-sammagma (immersed in an ocean of wine)
Karanavrata-palini (protecting those who perform ritual with wine)
Karpura-candanakshita (body painted with camphor and sandal paste)
Karpura-karanahlada (pleased with purified wine flavored with camphor)
Karpura-malabharana (adorned with garlands of camphor)
Karpuramoda-modita (whom the scent of camphor gladdens)
Karpuramrita-payini (drinker of nectar flavored with camphor)
Karpura-sagaralaya (at home in the ocean of camphor)
Karpura-sagarasnata (bathing in the ocean of camphor)
Karunamrita-sagara (ocean of the nectar of compassion)
Kashtahartri (allayer of all suffering)
Kasishvara-dayini (giver of blessings to the Lord of Varanasi [Shiva])
Kasishvara-kritamoda (giver of pleasures to the Lord of Varanasi)
Kasishvara-manorama (beloved of Shiva who overwhelms his mind)
Kasishvari (Queen of the Sacred City [Varanasi])
Kasturi-bhojanaprita (who is pleased to eat musk of the musk deer)
Kasturi-dahajanani (mother of those who burn musk as incense)
Kasturim-rigatoshini (who is fond of the musk deer)
Kasturi-pujakapriya (loving those who worship her with musk)
Kasturi-pujanarata (excited by worship with musk)
Kasturi-saurabhamoda (gladdened by the scent of musk)
Kasturi-tilakojjvala (luminous one with a mark of musk on her forehead)
Kaulika-priyakarini (benefactress of the Kula)
Kaulika-radhya (adored by Kula Tantrics)
Kausiki
Kishori (thou who art ever youthful)
Klaibyanasini (destroying all fears)
Komalamgi (delicate and tender-bodied)
Kottavei
Kripadhara (vessel of compassion)
Kripagama (attainable only by her compassion)
Kripamayi (truly merciful)
Kripapara (whose mercy is without limit)
Krishanu (thou art fire)
Krishna (black of hue as is Krishna)
Krishnananda-vivardhini (who increases joy and bliss of Krishna)
Krishodari (slender of waist)
Kulacara (observant of the Kulacara)
Kulakamini (Lady of the Kula)
Kulamarga-pradarshini (revealing the Kula-Path to seekers)
Kulina (embodiment of the Kula teachings)
Kulinarti-nasini (destructress of the Kula’s afflictions)
Kumari-bhojanananda (pleased by the feasts and gifts to the virgins)
Kumari-pujakalaya (refuge of all virgin worshippers)
Kumari-pujanaprita (pleased by the worship of virgin girls)
Kumari-rupadharini (who is in the form of a virgin)
Kumatighni (destructress of all evil inclinations)
Kurchabija-japaprita (pleased by worship with the mantra ‘hum’)
Kurchajapa-parayayana (threatening and conquering demons with ‘hum’)
Kvanatkanci-vibhusana (whose girdle-bells tinkle ever so sweet)
Madanaprita Madaghurnitalochana (eyes full of desire)
Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas)
Madottirna Kharparasinaramundavilasini Naramundasraja (with a necklace of men’s heads)
Maha Kali (the great mother)
Mahagaurasarvanga (greatly golden in all limbs)
Mahakali Jagadhatri (creator of the world)
Mahanandistuta (praised by Mahanandi)
Mahishasuradhatini Shivapujya (worshipped by Shiva)
Matangi (elephant lady)
Maya
Maya Mahamaya Mahodaya
Mohini
Muktakeshi (dishevelled of hair)
Nanda Siddhacharanasevita (served by Siddhacharas)
Nilameghavarna (the colour of a blue rain-cloud)
Nilavani (blue Sarasvati)
Nitya Kali (endless time)
Padma (lotus)
Padmaragopashobhita Karabhayaprada (hand removing fear)
Pavitra Parama (supreme)
Phalaharini Kali
Prakiritia (nature)
Purnenduvadana (with a face like the full moon)
Rakshakali (the protectress)
Sadhvi (holy)
Samdiptalochana Shavasanarata (addicted to the corpse asana)
Samhlada Viparitaratatura (addicted to taking the superior sexual role)
Sandhya
Sarvalakshanalakshita (having every single characteristic)
Sarvamangalamangala (greatest fortune of all)
Sarvasampatprada (giver of all prosperity)
Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire)
Sarvavidyamayi (consisting of all vidya)
Savitri (mother of the Vedas)
Sharatjyotsna (light of the autumn moon)
Sheetla (the goddess of smallpox)
Shivaprita (loved by Shiva)
Shyama Kali (dispeller of fear)
Siddha Kali
Sidheshvari
Smashana Kali (ever joyous dancer)
Sundaripara (supremely beautiful)
Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon)
Ugra Chandi
Varavarnini Vararoha Shivaruha (riding Shiva)
Vidhatri (creatrix)
Vidhatrivaradayini (giver of boons in creation)
Vindhyavasini
Vishvamata (cosmic mother)
Vyaghracharmavrita (wearing tiger skin)

12AM
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