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A stern reminder to the wearer that an erection is not advisable. Originally made from brass and worn by "Sadhu's in India hence the ref to Kali,.

Our version is constructed from heavy leather hide, with two eyelets on each disk for a leather thong to be threaded through, thong also supplied.

This item is offered in a set of two, each one has a different internal diameter, place small at the top and larger at the bottom of the penis shaft.

Select the larger toothed disk and place at the base of the penis shaft when soft then place the other smaller disk just under the tip of the penis, thread the thong through the holes a tie it into a loop securely under the testicles bending the shaft down and under.

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.

Dakshinakali, is the most popular form of Kali in Bengal. There are various versions for the origin of the name Dakshinakali.

Dakshina refers to the gift given to a priest before performing a ritual or to one's guru. Such gifts are traditionally given with the right hand.

Dakshinakali's two right hands are usually depicted in gestures of blessing and giving of boons. One version of the origin of her name comes from the story of Yama , lord of death, who lives in the south dakshina.

When Yama heard Kali's name, he fled in terror, and so those who worship Kali are said to be able to overcome death itself.

Dakshinakali is typically shown with her right foot on Shiva 's chest—while depictions showing Kali with her left foot on Shiva's chest depict the even more fearsome Vamakali Vamakali is typically shown with her left foot on Shiva's chest.

Vamakali is usually worshipped by non-householders. Shiva, fearing that Kali would not stop until she destroyed the world, could only think of one way to pacify her.

He lay down on the battlefield so that she would have to step on him. Seeing her consort under her foot, Kali realized that she had gone too far, and calmed down.

In some interpretations of the story, Shiva was attempting to receive Kali's grace by receiving her foot on his chest. There are many different interpretations of the pose held by Dakshinakali, including those of the 18th and 19th-century bhakti poet-devotees such as Ramprasad Sen.

Some have to do with battle imagery and tantric metaphysics. The most popular is a devotional view. According to Rachel Fell McDermott, the poets portrayed Siva as "the devotee who falls at [Kali's] feet in devotion, or in the surrender of his ego, or in hopes of gaining moksha by her touch.

In fact, Siva is said to have become so enchanted by Kali that he performed austerities to win her, and having received the treasure of her feet, held them against his heart in reverence.

The growing popularity of worship of a more benign form of Kali, as Dakshinakali, is often attributed to Krishnananda Agamavagisha.

He was a noted Bengali leader of the 17th century and author of a Tantra encyclopedia called Tantrasara. Kali reportedly appeared to him in a dream and told him to popularize her in a particular form that would appear to him the following day.

The next morning he observed a young woman making cow dung patties. While placing a patty on a wall, she stood in the alidha pose, with her right foot forward.

When she saw Krishnananda watching her, she was embarrassed and put her tongue between her teeth. Krishnananada took his previous worship of Kali out of the cremation grounds and into a more domestic setting.

Samhara Kali, also called Vama Kali, is the embodiment of the power of destruction. Samhara Kali is the most dangerous and powerful form of Kali.

Samhara Kali is the chief goddess of Tantric texts. It is said that if Kali steps out with the left foot and holds the sword in her right hand, she is in the form of Samhara Kali.

She is the Kali of death, destruction and is worshiped by tantrics. As Samhara Kali she gives death and liberation.

According to the Mahakala Samhita, Samhara Kali is two armed and black in complexion. She stands on a corpse and holds a freshly cut head and a plate to collect the dripping blood.

She is worshiped by warriors, tantrics — the followers of Tantra. Other forms of Kali popularly worshipped in Bengal include Raksha Kali form of Kali worshipped for protection against epidemics and drought , Bhadra Kali and Guhya Kali.

Kali is said to have 8, 12, or 21 different forms according to different traditions. There are many different interpretations of the symbolic meanings of Kali's depiction, depending on a Tantric or devotional approach, and on whether one views her image symbolically, allegorically, or mystically.

There are many varied depictions of the different forms of Kali. The most common form shows her with four arms and hands, showing aspects of both creation and destruction.

The two right hands are often held out in blessing, one in a mudra saying "fear not" abhayamudra , the other conferring boons.

Her left hands hold a severed head and blood-covered sword. The sword severs the bondage of ignorance and ego, represented by the severed head.

One interpretation of Kali's tongue is that the red tongue symbolizes the rajasic nature being conquered by the white symbolizing sattvic nature of the teeth.

Her blackness represents that she is nirguna , beyond all qualities of nature, and transcendent. The most widespread interpretation of Kali's extended tongue involve her embarrassment over the sudden realization that she has stepped on her husband's chest.

Kali's sudden "modesty and shame" over that act is the prevalent interpretation among Oriya Hindus. The twin earrings of Kali are small embryos.

This is because Kali likes devotees who have childlike qualities in them. Kali is often shown standing with her right foot on Shiva's chest.

This represents an episode where Kali was out of control on the battlefield, such that she was about to destroy the entire universe.

Shiva pacified her by laying down under her foot to pacify and calm her. Shiva is sometimes shown with a blissful smile on his face.

This can symbolize the letters of the Sanskrit alphabet and therefore as the primordial sound of Aum from which all creation proceeds.

The severed arms which make up her skirt represent her devotee's karma that she has taken on. 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. As she is also the goddess of Preservation, Kali is worshiped as the preserver of 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. Kali is not always thought of as a Dark Goddess.

Despite Kali's origins in battle, She evolved to a full-fledged symbol of Mother Nature in Her creative, nurturing and devouring aspects.

She is referred to as a great and loving primordial Mother Goddess in the Hindu tantric tradition. There are several interpretations of the symbolism behind the commonly represented image of Kali standing on Shiva's supine form.

A common interpretation is that Shiva symbolizes purusha , the universal unchanging aspect of reality, or pure consciousness.

Kali represents Prakriti , nature or matter, sometimes seen as having a feminine quality. The merging of these two qualities represent ultimate reality.

A tantric interpretation sees Shiva as consciousness and Kali as power or energy. Consciousness and energy are dependent upon each other, since Shiva depends on Shakti, or energy, in order to fulfill his role in creation, preservation, and destruction.

In this view, without Shakti, Shiva is a corpse—unable to act. Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship.

Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti. One mantra for worship to Kali is:. 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.

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.

They declare her to be an essence of her own form svarupa of the Mahadevi. 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.

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.

Here, she is identified as the supreme mother 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. 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.

Kali is a central figure in late medieval Bengali devotional literature, with such notable devotee poets as Ramprasad Sen — In contrast, the Bengali devotee adopts 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. 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? 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.

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.

Mostly sung by male vocalists, today women have taken to this form of music. The practice of animal sacrifice is still practiced during Kali Puja in Bengal, Orissa, and Assam, though it is rare outside of those areas.

The Hindu temples where this takes place involves the ritual slaying of goats, chickens and sometimes male water buffalos.

Throughout India, the practice is becoming less common. A Brahmin priest will recite a mantra in the ear of the animal to be sacrificed, in order to free the animal from the cycle of life and death.

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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.

If some Kali enthusiasts, therefore, careen ahead, reveling in a goddess of power and sex, many others, particularly since the early s, have decided to reconsider their theological trajectories.

These, whether of South Asian descent or not, are endeavoring to rein in what they perceive as excesses of feminist and New Age interpretations of the Goddess by choosing to be informed by, moved by, an Indian view of her character.

A form of Kali worship might have been transmitted to the west already in Medieval times by the wandering Romani people. Some authors have drawn parallels between Kali worship and the ceremonies of the annual pilgrimage in honor of Saint Sarah , also known as Sara-la-Kali "Sara the Black", Romani : Sara e Kali , held at Saintes-Maries-de-la-Mer , a place of pilgrimage for Roma in the Camargue , in southern France.

Designer John Pasche created the tongue and lips logo of the band The Rolling Stones in following a suggestion by the band leader Mick Jagger to use the out stuck tongue of Kali.

A version of Kali is on the cover of the first issue of Ms. This Kali symbolizes the many tasks of the contemporary American woman. Kali is the goddess worshipped by the Thuggee cult in the film Indiana Jones and the Temple of Doom The series depicts Parvati Mahakali , Shiva's consort, taking various forms to destroy evil and protect people.

From Wikipedia, the free encyclopedia. For other uses, see Kali disambiguation. Not to be confused with Kali demon or Mahakali.

Hindu goddess associated with empowerment. Samhara Kali by Raja Ravi Varma. Main traditions. Vaishnavism Shaivism Shaktism Smartism Swaminarayanism.

Rites of passage. Philosophical schools. Gurus, saints, philosophers. Other texts. Text classification. Other topics.

Scriptures and texts. Festivals and temples. Main article: Mahakali. Washington, D. Andrews UK Limited. Fuller, C.

Princeton University Press. Revelry, rivalry, and longing for the goddesses of Bengal: the fortunes of Hindu festivals.

Retrieved 17 December The New York Times. Archived from the original on 11 June Retrieved 9 June Bloomsbury Publishing. SUNY Press.

Retrieved 2 July Stanford University. Retrieved 6 January Retrieved 27 September Beck, Guy L. Sonic Theology: Hinduism and Sacred Sound.

Motilal Banarsidass. Chawdhri, L. Secrets of Yantra, Mantra and Tantra. Sterling Publishers Pvt. Coburn, Thomas Motilal Banarsidass, Delhi.

Feuerstein, Georg Tantra: The Path of Ecstasy. Harding, Elizabeth U. Kali: The Black Goddess of Dakshineswar.

Nicolas Hays. The Roots of Tantra. Hati, Kamalpada; P. Sri Ramakrishna: The Spiritual Glow. Orient Book Co. Motilal Banarsidass Publishe.

Jagadiswarananda, Swami Devi Mahatmyam. Ramakrishna Math. Kinsley, David R. University of California Press.

Kinsley, David Berkeley: University of California Press. Krishna, Gopi Living with Kundalini. McDermott, Rachel Fell In Hawley, John Stratton ed.

Devi: Goddesses of India. Motilal Banarsidass Publ. Oxford University Press. McDaniel, June Nivedita, Sister Rappaport, Helen ed. Encyclopedia of Women Social Reformers.

Rawson, Philip The Art of Tantra. Sankaranarayanan, Sri Glory of the Divine Mother: Devi Mahatmyam. Nesma Books India. Saradananda, Swami Sircar, Dineschandra Snyder, William H.

Global Academic Publishing. Urban, Hugh In McDermott, Rachel Fell ed. Berkeley: University of California Press published Wangu, Madhu Bazaz Images of Indian Goddesses.

Abhinav Publications. White, David Gordon Tantra in Practice. Princeton Press. Woodroffe, Sir John Calcutta Agamanusandhana Samiti.

Bowker, John Oxford Concise Dictionary of World Religions. Oxford Press. Bunce, Frederick W. Print World. Craven, Roy C. Once the bracelet is removed, these marks will form tiny tiny scabs which will shower off after 3 or 4 days, leaving no sign.

If the male can keep his mind on proper thoughts, the scabs will not even appear. The male can be tested on effectiveness of his control over his own erections in a number of ways as he wears the bracelet.

These include rigorous tease techniques, visualization of sexual enjoyments woven through the spoken word , intimate services to the owner providing certain Tantric services to the Owner that do not include the penis.

However, the device should be worn during everyday activities, employment, etc. It should only be removed by the Owner for permitted orgasmic activity.

The Owner may desire to remove the KTB in order to allow the male to become aroused without discomfort. Periodic teasing to erection enhances the use of the KTB.

Care should be taken not to allow the male to orgasm during these teasing exercises unless the KTB will be removed for at least 24 hours.

These permitted orgasms should be few and far between to ensure the success of the KTB program. See photos in the gallery. Also, the spikes are much closer together.

Surprisingly, this does not diminish the effect. Should I find a new live in male slave who fits into my household and is also handy with tools, I will start manufacturing my version again.

Presently one of my pre-slaves in training meaning he has not yet formally enrolled is the subject of one of my experiments. At this point, I have not put him on a schedule with it but I am allowing him to use it as he will with the condition he submit to me daily reports.

He is doing so and these reports will be available in the future to my enrolled students in Slave School So far I am enjoying the effects, soon I will be adding various new dimensions to the experiment.

He has also mentioned he may take pictures. As soon as he has enrolled, I will more formally guide him with this experiment as he learns the General Lessons and how to apply all of that to what he is already doing.

It is too soon to tell. I have had very good results with my audio tape hypnosis in the past in reinforcing and deepening submission that is already there.

I received some interesting comments by email about perhaps using the two together so that the effect of the KTB could still be there when the KTB is not being worn.

And incremental steps to have the submissive actually feel a phantom KTB when becoming aroused. This will require several new scripts and several audio tapes, but I am thinking of doing it.

So the raw data from the experiment I am conducting now, may assist with that. Maybe not, I would probably need several more to participate. At the beginning of chastity, the first hour or two are always fun, Mistress teasing and tormenting, you playing coy little subby.

After those first couple hours, i get the first uncomfortable adjustments, trying to get everything to sit just right so nothing is pinching or digging in or just doesnt hurt.

Nearly impossible, but you try, eventually you get soft. The changes you go through in experiencing the control over yourself ar vaired. I experienced feelings of shock, fear, and paranoia at times.

Albeit brief moments, there are these times, and they do make you reconsider a lot of things about yourself, and what led you to this position.

The fear and paranoia are brief moments, moreover the reactions you experience come in four to five main stages. You are being locked away by the one that owns you, and now they have achieved another level of control, uncomparable to aything.

They own and control your complete sexual actions and reactions to everything. The rush of emotions usually cause excitement of the penis as well, unless you have control already, or are just too afraid to achieve excitement.

This stage fades after about four hours of noncontact from the owner when they stop torturing you in it :] , and you move on to the next stage.

The Secondary stage is a multifaceted stage, and can change for a lot of people dpending upon their personality. On one effect, the person has realized that any sexual response becomes painful very quickly.

As to this effect one of two things can happen. The first being, when the person gets excited, which cause an amount of pain.

This causes the person to react and become more stimulated causing even greater amounts of pain and fear for an hour or more.

This continues even while sleeping, until the person gains enough self control to wear the device without being brought to tears.

Masochists have a real problem with this happening. The second effect is that of the person being hurt a few times and losing erection quickly, fear and pain set self control in quickly with the person and they learn quickly that the device can be very painful.

Being as such they develop self control rather quickly. Note: Even those with the greatest of self control can be awakened very painfully with an erotic dream.

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