#begining of kali yuga

[mplanetleaf]

Last Message of Krishna on the day he left his body | కృష్ణుడి చిట్టచివరి ప్రసంగం!...

[eyeoftheheart]

“Will the modern world follow this fatal course right to the end, or will a new readjustment intervene once more, as it did in the case of the Greco-Latin decadence, before it reaches the bottom of the abyss into which it is being drawn? It would seem that a halt midway is no longer possible since, according to all the indications furnished by the traditional doctrines, we have in fact entered upon the last phase of the Kali-Yuga, the darkest period of this “dark age”, the state of dissolution from which it is impossible to emerge otherwise than by a cataclysm, since it is not a mere readjustment that is necessary at such a stage, but a complete renovation.

Disorder and confusion prevail in every domain and have been carried to a point far surpassing all that has been known previously, so that, issuing from the West, they now threaten to invade the whole world; we know full well that their triumph can never be other than apparent and transitory, but such are the proportions which it has reached, that it would appear to be the sign of the gravest of all the crises through which mankind has passed in the course of its present cycle. Have we not arrived at that terrible age, announced in the Sacred Books of India, “when the castes shall be mingled, when even the family shall no longer exist”?

It is only necessary to look around in order to be convinced that this state is truly that of the world of today, and to see on all sides that profound degeneracy which the Gospel terms “the abomination of desolation”. The gravity of the situation cannot be minimized; it should be envisaged such as it is, without optimism but also without pessimism, for as we have already said, the end of the old world will be also the beginning of a new one.

(...)

the point at which the “descent” is completely accomplished, where “the wheel stops turning”—at least for the instant marking the passage from one cycle to another—it is necessary to conclude that, until this point is actually attained, it is impossible that these things should be understood by men in general, but only by the small number of those who are destined to prepare, in one way or in another, the germs of the future cycle.”

― René Guénon, The Essential René Guénon: Metaphysical Principles, Traditional Doctrines, and the Crisis of Modernity

After Ragnarök by Emil Doepler  (1855–1922) 

[sambhavami]

Mahabharata Writing Prompts

Type 1 – Character POVs

Sure, exploring the epic from the POVs of our beloved main characters is fun, but have considered going a bit off the beaten track? Here’s a set of prompts that are just the right amount of weird.

Timeframe: “The Creation of Indraprastha”

Character: “Draupadi’s attendant”

Is she wary? Is she happy? Or sad to have left Panchal and in the middle of another move so soon? How does she handle Draupadi’s husband schedule? Is she effectively the only witness here that sees Draupadi grow up from a pampered princess to a responsible queen and further on? Does she like Subhadra? What does she do after Dyuta Sabha, stay with Draupadi or go with her children? Is she comfortable with Draupadi and Krishna’s friendship? Or is she close enough to understand it?

2. Timeframe: “Aftermath of the Dyuta Sabha running up to the beginning of Kurukshetra”

Character: “Random Guard in Indraprastha”

The previous Good King and the entire royal family have seemingly vanished into thin air. The new Bad King doesn’t really care about this place, he only wanted to take it away from the Good King. Does he quit? Does he begrudgingly stay on in a kingdom that is just floating leaderless in free space? What happens when the war comes? Does he run away to join the old Kings, or does he stay on and fight with his comrades, doesn’t matter which side? What about his family?

3. Timeframe: “Kurukshetra”

Character: “A member of the Narayani Sena”

Is he a friend of Krishna’s from Vrindavan? If so, what does he feel about being farmed out to Duryodhana? What happens when on the battlefield he sees Krishna on the other side? What if Krishna’s getting hurt, and he is being egged on to join in on the fun? Is Krishna then aggressively mouthing ‘Do. Your. Job!’ to him in response to his hesitation? Does he still have trouble reconciling the ‘makhan-chora’ to the ‘yogeshwara’?

Type 2 – Time Travel

We all have that one bookmarked fic, with that lovely little cross-yuga romance, right? What if it was a little more?

This one pretty much has two solid directions:

1. Person A is recruited by an agency to go take an interview of one of our main characters (Arjuna?/Krishna?/Draupadi?/Karna?/Duryodhana?). However, plot twist: they are simply plopped onto the ground with no explanation or back story. How do they claw their way to the proximity of these royal characters without exposing themselves? What is the cover they build for themselves? How does their gender or general Kali-yuga upbringing affect their journey?

2. One of the main characters somehow get transported to the modern world. What happens then? Are they physically transported here? Is it a body-swap situation? In this case, what is the body-swapped Kali-yuga person faring in the past (in a pretty complicated political situation that too!)? How fast do they adjust to the other world? What kind of relationships do they form? Do they run into re- or pre- incarnations of friends and family? Do wires get crossed in that case? How complicated can it be? How, for example, would they deal with something like Covid?

Type 3 – Turn Left (courtesy Doctor Who, ifykyk)

Mostly, what-if scenarios, nice for a thought exercise; can be damned interesting to explore. Let’s start with the most obvious questions first:

1. What if Bheeshma had never agreed to Dasa-raja’s conditions and married someone?

2. What if Draupadi was only married to Arjuna?

3. What if Krishna took Radha with him to Mathura?

Then some of the wackier ones, imo:

1. Bheeshma’s Vasu-wife, the one he initially got cursed for, hanging around Bheeshma all through his life, even if she doesn’t get a ‘married life’ with him. Would she choose to be reborn as a human, or remain around him as an invisible goddess? Would she remain neutral, or would her presence mess with our story?

2. What if the Pandavas grew up, in Vrindavan, with Krishna and Balarama, dodging both Kamsa and Duryodhana (or would he even be interested in this scenario)?

3. What if, when Krishna offered, Duryodhana actually chose Krishna instead of the Narayani Sena? If so, would he help the Kauravas as much as he did the Pandavas, or would he quietly sabotage all their efforts? Would he sabotage them smiling all the time, or would he become a world-class bummer to be around? Would Duryodhana in this case just throw him in a prison and forget about it? Would the Pandavas in that case take it lying down? Does his presence so close to Duryodhana keep Karna perpetually teering over the edge of a mental breakdown, vis-à-vis his birth situation and Krishna’s overall unhelpfulness?

If you like these, feel free to let me know...and I'll work on more.

If you do end up using any of these (either completely or partially), all I ask that you send me a link to it, because I would love nothing more than to read it! ❤️❤️❤️

[talonabraxas]

☩ St Michael ☩ Talon Abraxas

“The Michael age has dawned. Hearts begin to have thoughts. Enthusiasm no longer flows from mystical obscurity, but from the inner clarity that thought conveys. To grasp this is to receive Michael into one’s soul. Thoughts that today seek to grasp the spirit must spring from hearts that beat for Michael as the fiery cosmic prince of thought.” - Rudolf Steiner

[musicandgallery]

"in the Kali Yuga only a quarter of dharma survives. And in the beginning of this iron age, Narayana wears a black hue. And the Vedas and the Shastras, and dharma, and yagans, and every religious observance, all these fall into disuse. Then Iti reigns, and disease, and lassitude, and anger and deformities, and natural calamities, and anguish, and fear of scarcity.",

" Everything is lopsided in the world order, and this foreshadows the apocalypse.",

"‘Lord of the Earth, you must protect this world lest dharma fades from her face while you sit here in tapasya. If you protect dharma in the world, dharma in return will protect the Universe.’"

- Mahabharata.

[santoschristos]

Kali as the Yuga Shakti

The awakening to the Divine Mother and the Great Goddess that is occurring today at a global level is, yogically speaking, an awakening to the energy of Kali. The Mother Goddess as the dark, mysterious and transcendent Devi holds the key to the real power and presence of the universe in all her manifestations. Kali is once more entering into humanity and into the sphere of the Earth to work her magic and her awe.

Awakening Kali’s Transformative Shakti

To bring our planet into a new and spiritual era, a new world age of higher consciousness, we must first gain the Shakti or the capacity to do so. We must have the power, the competence, the sincerity and the grace of the higher forces. We cannot on our own take us beyond our human, social and psychological problems, because our behavior and mindset exists within their field. For this we must once more humbly seek the grace of the Mother, particularly as Kali, the Mother as the ruler of all time and transformation.

We need a new Shakti to bring this necessary global change about, a new descent of the spiritual power of the Mother Goddess. For this to occur, we must first bring the Shakti into ourselves, into our own minds and hearts, and learn to live according to its shocks, rhythms and transformative vibrations, letting it purify and remake our own psychological nature first.

The power of the Divine feminine is once more needed to facilitate a new birth of higher consciousness in the world, not simply at an individual but at a planetary level. We must recognize the Goddess in all of her forms, of which her transformative manifestation of Ma Kali is perhaps the most central. A feminine grace, gentleness and kindness is necessary to soothe the pain and anger that is burning us from within, stoked by the greed, ambition and ignorance of generations.

We must move beyond the vagaries of human passions and needs, opening up our hearts to the living Shakti force of Kali. Ma Kali yearns for her full expression to be felt and experienced in order to make our lives into something meaningful for the soul. We can sense her mystical force rising powerfully once again in this unsettled transitional era. She is searching passionately for sadhakas to carry forth her benign wishes.

For the truly new to come into being, the old must first pass away. This is the work of Kali’s Shakti or time-force. But it is not simply an external factor of the destruction of evil people by the good. Today, we largely live in a grey zone, where the purity of heart is practically non-existent. Meanwhile, no soul in essence is evil; all can be raised up if we reach them at the right time and circumstances. We must drive out all weakness, blame, pettiness and narrowness inside ourselves.

The negative or Asuric force does momentarily prevail, but often the darkness is greatest before the dawn, and the negativity must manifest outwardly before it can be totally swept away. There is no undivine force or power that Ma Kali cannot match, consume and dissolve into her higher peace.

The Devata or higher divine force needs to be honoured in our times of strife and chaos. We must look beyond our human and historical fixations to the cosmic powers. The inevitable ecological disturbances that are beginning to occur are meant to drive us into the shelter of these benevolent and powerful cosmic forms, to make us recognize our dependency on the greater universe and its divine essences. The Devata’s presence will once again manifest with a surge of benign energies to bring about a peaceful existence for humanity and for the Earth.

Ma Kali is the ultimate power behind all genuine spiritual and yogic movements and their unfoldment through the great process of time. Mahadevi Kali is the Yuga Shakti, heralding the new movement of Yoga awakening this Shakti power. Her role has already been manifested earlier in this era by great seers and teachers like Ramakrishna, Yogananda, Aurobindo, Anandamayi Ma and many others, who mainly worked through the power of the Mother Goddess.

Yet there remains an urgent need for new avatars and forms of Kali’s energy, a new resurgence of her worship and a greater descent of her grace. Kali holds the key to our future as a species and our destiny at a soul level. Ma Kali carries the power to uplift humanity, but to find that we must discover her as the Universal Mother resting in the flame of the spiritual heart within us.

We need to accept Kali’s purifying fire in order to raise us into the higher light in which alone our personal and global problems can be solved. Those who can endure and carry Kali’s fire can bring a new light to the world. They will discover a vision of the future that is in harmony with the eternal truth and universal vision. by Yogini Shambhavi

Image: Kali and Shakti Mahaboka

[jasminewalkerauthor]

Deep dives into folklore: Apocalpses

The apocalypse, or the end of the world, has been a recurring theme across a wide range of mythologies, cultures, and folklore throughout history. These apocalyptic narratives offer insight into the beliefs, fears, and values of different societies. They explore how these cultures understood the world around them and how they sought to explain the end of life as they knew it. Despite the differences in cultural contexts, there are notable similarities and differences between apocalyptic depictions across various traditions. These narratives often serve as cautionary tales and reflections on human nature, societal anxieties, and cosmic cycles.

Similarities in Apocalyptic Narratives

1. Catastrophic Events:

Most apocalyptic stories involve some form of catastrophic event that brings about the end of the world. These can include natural disasters (such as floods, earthquakes, and volcanic eruptions), celestial phenomena (such as eclipses and comets), or even supernatural events. For example, in the Hebrew Bible, the story of Noah's Ark describes a great flood sent by God to cleanse the world of sin. Similarly, in Norse mythology, Ragnarök involves a great battle and cataclysmic events that lead to the destruction of the world.

2. Moral Judgment and Divine Retribution:

Many apocalyptic narratives involve a sense of divine judgment or retribution for human wrongdoing. The end of the world is often portrayed as a consequence of humanity's moral failings. For instance, the Book of Revelation in the New Testament describes a final judgment where the righteous are rewarded and the wicked are punished.

3. Cycles of Creation and Destruction:

In several cultures, apocalyptic events are seen as part of a larger cycle of creation and destruction. After the world ends, a new world or era may emerge. This is evident in Hindu mythology, where the concept of yugas (ages) describes a cycle of creation and destruction. The Kali Yuga, the current age, is expected to end with a cataclysmic event before a new age begins.

4. Heroes and Survivors:

Many apocalyptic stories feature heroes or survivors who play a key role in the narrative. These individuals often represent the best of humanity and may carry forward the legacy of the old world into a new one. For example, in Greek mythology, Deucalion and Pyrrha survive a great flood and repopulate the earth.

Differences in Apocalyptic Narratives

1. Cultural Context:

Apocalyptic narratives often reflect the specific concerns and values of the culture from which they originate. For example, the biblical flood narrative can be seen as a warning against moral decay and disobedience to divine law. In contrast, the Norse myth of Ragnarök emphasizes themes of fate, heroism, and the cyclical nature of existence.

2. Diverse Agents of Destruction:

The agents of destruction vary across different cultures. In some traditions, the apocalypse is triggered by gods or supernatural beings (e.g., the Norse gods in Ragnarök). In others, natural disasters or human actions play a central role (e.g., the flood in the Hebrew Bible or the destruction of Atlantis in Greek mythology).

3. Outcome and Resolution:

The outcomes of apocalyptic narratives can differ widely. Some stories end with a new beginning or rebirth (e.g., the Hindu concept of a new yuga following the Kali Yuga). Others conclude with finality, suggesting the end of all existence (e.g., some interpretations of the Book of Revelation).

Societal Impacts and Influences

1. Reflection of Anxieties:

Apocalyptic narratives often reflect societal anxieties and fears about the future. They may serve as cautionary tales that highlight the consequences of moral decay, environmental destruction, or other perceived threats.

2. Moral and Ethical Lessons:

These stories often carry moral and ethical lessons about human behavior. They may encourage individuals to lead righteous lives, respect nature, or avoid hubris.

3. Cultural Identity and Continuity:

Apocalyptic narratives contribute to a culture's identity by providing a shared story that explains the past and envisions the future. They often affirm cultural values and reinforce a sense of continuity.

4. Influence on Art and Media:

Apocalyptic themes have influenced art, literature, film, and other forms of media across the world. These stories continue to inspire creators, providing a rich source of material for exploration and reinterpretation.

In conclusion, apocalyptic narratives across different mythologies, cultures, and folklore offer valuable insights into human nature and societal concerns. While these stories may differ in their specifics, they share common themes of destruction, judgment, and rebirth. They continue to resonate with modern audiences, reflecting ongoing fears and hopes about the future of humanity.

[dailyanarchistposts]

Caste is, as Ambedkar said, “not just a division of labour but, a division of labourers.” Wherever this institution went, it tried to freeze the society into a fossilized rulership and a fossilized disposable and disciplined labouring class. And just as division of labour alienates the workers from her work, product of her labour and life itself; the division of labourers alienated the whole of society and deeply fractured the spirit of human morality and solidarity. The caste structure gave birth to the caste society which has outlived the mode of domination it was invented to serve.

The straitjacket of caste did not emerge in isolation. It is one part of the centuries old project of societal control – Brahmanism. This entry is an attempt to find an anarchist orientation towards Bhrahmanism and its annihilation by looking at some episodes in its history and mutations.

Brahmanism, primarily, is and always has been a socio-political ideology and not a religious movement. The ideology consists in the believe that Brahmans have established links with the higher realms, they are the natural advisors to the rulers on social and political matters and, that they hold the highest place in the social hierarchy. The hierarchy consists in a four tier system of Varna and those who are out of this hierarchy forming the Avarna strata, based on Brahmans principles of standardized purity. Within this image of the Brahmanical society the caste becomes the essential of realizing the dominance of Brahmans as the priestly caste. To insure the success and reproduction of this institution every aspect of human life from the cradle to the grave are governed by strict laws codified in various books and laws of local kingdoms.

This vision of society was largely realized in significant parts of the sub-continent with varying degrees of success, modifications and compromises with other power system. This was not an easy task and beginning with the invasion of Alexander of Macedon, the Brahmans were prosecuted in the north-western region of what is now called India, the only region where they had influence. This continued with Ashoka’s and later his son, Kunala’s murdering of the “treacherous” Brahmans who were fueling anti-Maurya sentiments in local courts. The situation was so bad for the priestly caste that they were sure that the end of the world has finally arrived – the end of Kali Yuga. But Brahmanism not only survived but thrived and the impacts of its unfortunate success to this day are leaving bloody marks on human body and spirit.

Brahmanism conquered not by the blade of the sword but with the succor of the myth. Brahmans spread stories of their demigod like powers, the benefits of befriending and dangers of crossing them. Most importantly they provided to the rulers a divine lineage and right to rule till the end of time and the practical knowledge of statecraft. The Brahmans without ever becoming a threat to political power gave rulers a lineage they can link back to the Puranas and the Vedic era. They were not only able but necessary for the prosperity of the land, making the ruler the permanent and necessary fixture in the mind of the masses.

The benefits flow both ways. Kshatriya and the other ruling castes were essential for realizing the Brahmanical society. It was the duty of the warrior class to institute Danda for its maintenance. In essence, Brahmanism is statism. The kingly class is so essential to the ideology that the end of Yugas are marked by the Kshatriyas becoming incompetent in maintaining the Varna vyavastha and that the evidence that the end of time had not yet arrived was the fact that most king’s lineage maintained their thrones.

This perfect union of the priestly caste and the ruling class is no accident. Humans, when incapable of making sense of the untimely flood, failed crops or plague conjure up unseen forces that help us make sense of the unpredictability and meaninglessness around. Through the combined effect of general ignorance and the need for self-preservation the first seed of authority and power is sown in the heart. God becomes the Supreme Ruler. Once formalized enough, we try to tame the forces through rituals and sacrifices. In initial stages this practice is individualistic. The relation of these forces or gods is direct and intimate, but soon these practices become socialized and a specialized class of sacrifice experts emerges. The link of individual to the god is broken and a flesh and blood human becomes a new center of social power. The same phenomenon repeats itself in sphere of social organization and to tame the social forces in our favor we learn to surrender to the Ruler, sent on earth by the Supreme Ruler. To the extent we submit to a power for self preservation, from corporate bureaucracies to nation states and families, all forms of rulershipare religion.

It was during this period of renewal of Brahmanism, returning from the brink of extinction that the pantheon that is now recognized as Hindu deities was gradually created. First by casting the individualistic, semi-socialized religious cults of Krishna, Shiva etc into the mold of Brahmanism and later by making the newer gods the incarnation of the former. In this process of absorptionreplicating the hierarchy of the Brahmanical society into the realm of gods. Through economic and political coercion the religious power now served the interest of the Brahmans and states.

I skip the changes this Brahmanical temporal authority ordained by the divine authority underwent over the next few centuries and under the Mughal rule and turn to its first interaction with capitalism, the Company Raj, colonization and modern nation states that shook the roots of the old project. In the preceding decades the merchant caste, with its control over rural finance and land displaced the Brahmans from the top of social hierarchy. In Bengal province by the end of the nawab rule fifteen families controlled 60% of the land and in Punjab the British administration had to introduce a law to regulate the acquisition of land by the money lenders on failure of payment of debts. And with the changing nature of sovereignty from the village level to the new national imagination Brahmanism had to mutate once more to survive.

The core of this mutation was the deep-seated hatred of the individual – her free development and initiative. Faced with European capitalism, in its vulgarized disguise of individual freedom the reformers, who had taken up the task of reviving the Indian culture by going back to the Vedic sources, were united in there contempt for the individual. They found in the Varna system the solution to the modern problems of nations. Caste does not necessarily have to be based on heredity but the proper division of labour and social activity based on natural hierarchies which was necessitated by the needs of social organization. Caste with natural leadership of Brahmans, was no longer justified by the metaphysics of religion became the outcome of the theology of social sciences, its theory of race, competition, gender superiority and survival of the fittest. Its aim was to serve the New God of “national interest”.

In search of this nation Brahmanism morphed into Hindutva. This new outward expression of the lust for power also explicitly presented itself as a political project and not a religious movement. Within the Hindi, Hindu, Hindustan that is to bring glory to the nation state, the Hindu is a casteist structure. This was novel. The Hindu identity for a political project was necessitated by two factors. First, the apparent feebleness of the social unity – togetherness and second, the essential principle of nationhood – unity through separation.

Savarkar understood this principle well – “nothing can weld peoples into a nation and nations into a state as the pressure of a common foe. Hatred separates as well as unites.” A nation is that artificial and arbitrary unit of territory and subjects that a political power has acquired for controlling and fleecing. It destroys the natural love and association with the place of birth and our immediate communities through its industrialization and directs that human feeling towards the worship of this abstraction, its symbols and submission to its policies. This form of rulership finds its fullest expression in Totalitarianism of Nazism, Bolshevism or Brahmanism.

The national identity of Hindu provided the aspect of togetherness through idea of blood, culture and language, modification of Shudhi, etc. and its separation through the idea of the Muslim. Whether the state takes refuge in the ideology and shape of Hindutva or secular nationalism – two face of the same coin, its true nature remains the same, that of attuning all human expressions to the beat of this soulless political machine in the name of “national interest”. This technical term does not include the interests of the population – free and quality education and health care, well paid jobs or free or cheap housing for all, it means the interest of the market, the interest of the war machine that is the life blood of the state – its defense from other competing states, its source of expansion outside and control within.

After the transfer of power in 1947, India has remained a fractured community with its apartheid of caste and material conditions furnished by generations of deprivation and violence. In the rural regions it maintain the old structure of control and coercion while in urban setting it modified mildly and justified the stratification by logic of hygiene and merit – that is justifying privilege with privilege itself. The new Indian state did not start a project of actively constructing a casteist state but through its passivity towards caste issues it perpetuated the caste society within the shell of a capitalist state system, each feeding off the other. The maintenance of hierarchical corporate structure that is the Hindu family and segregation through the institution of marriage. The upper castes continued their take over of bureaucracy and managerial positions in state and cultural institution, practically, without any reservation mechanism and that continue to define the Indian society till date.

If we anarchists say that sanctity of the temple of the parliament and its new priesthood just like the temple of the old gods and the Brahmans is a lie and deception then, what do we have to say about reservation and other methods of achieving equality within the current state of things? To this we say that even the ritual of horse sacrifice must have yielded results for the masses, not from the blood drawn but from their organizing for themselves, taking things into their own hand and shaking things up. This assertive self-organization of the masses in each epoch of history has realized to the extent possible the moral and social progress. And within the modern nation states this progress, which is the collective wealth of our humanity has received a degree of formalization.

The erosion of this progress and regression will always be a possibility as long as there is a power whose control it weakens. And when this social progress is at its highest the instruments of domination have also become sharper, deadly and now threaten us with the possibility of ending the only known experiment of life in the universe. Anarchist believe that through continuing this assertive self-organizing for securing more and more moral progress we not only improve our immediate condition but also prepare ourself for the final destruction of social, political and economic rulership. A liberal welfare state can be an holding ground that reduces the impact of the blows from the state and the caste society and gives us opportunity for further progress. But the ultimate safeguard from Brahmanism or any other form of absolute domination over human body and spirit is Anarchism.

In an hierarchical society, certain individuals at particular historical junctures can play a catalytic role in either accelerating the progress or dragging it back for decades. If the former, then too, it is the social organization of individuals based on values of equality, mutual aid and decentralization of power that maintain it. There is further limit of the strategy of “having the right faces in the high places”. Once in position of power, the prerogative of the institutions dictate their actions. Having women, dalit-bahujan or queer people In position of power, like other holding strategies can make some limited gains but in the end the only interests these individuals represent are their own. No person can “represent” another person, a whole community lesser still. It maintains the relations of dependence and submission and further dulls the instincts for self-initiative and fosters moral passivity – a perfect condition for Brahmanism or any form of authority to exploit.

Even if the major decision of life and society are now made by the captains of industry and states-persons, and even if these decisions are not primarily driven by Brahmanical interests (and how different are these differences after all?) Caste is still alive. Some aspects of caste have been weakened and at the same time others strengthened. The general economic inequality, access to housing, well paid jobs – which means class – is graded on caste lines. As one historian noted, “it is striking how many of the country’s billionaires today are, though not direct descendants of eighteenth- and early nineteenth-century magnates, certainly originate from the same communities which began to accumulate wealth and influence at the end of the Mughal period and during the rise of the English East India Company.” The social stigma, practices of untouchablity and the Brahmanical institution of marriage flourish. Two great forces are gravitating towards forging a new Brahmanical-Hindutva order and a hazy road for taking in the opposite direction also gradually becoming visible. Both possibilities, like always depend on one thing – Organizing.

The force of social reaction to the neo-liberal bloodbath which turned a preventable health crisis into an global pandemic and in India made 12 crore people unemployed in a single month is the decisive factor in the fate of Brahmanism. 10 crore young Indians have given up all hope of finding a job and had stopped searching for work long before the current economic breakdown. Half of the youth of this country are unemployed. And those who have work are working 12 hours shifts to survive hand to mouth. In this constantly changing external world the individual loses her equilibrium. These uprooted millions turn into a mob seeking a source of stability and finding themselves incapable of self emancipation look for external power that would uplift them and give life a new meaning. Along with religiosity, in some cases the caste relations are strengthened as they are seen as a source of nourishment.

This combined with RSS’s mobilization and organization is the path towards strengthening Leader worship and Hindutva. The breaking up of the process of class reproduction and the erosion of the middle class, and with it the hopes and aspirations of millions in front of their eyes is accelerating. By some estimate at least half of the children born in middle class do not remain in it when they reach adulthood. The concentrating boss class is eager to exploit the people on caste lines. This is where one possibility of going in the other direction lies – poor peoples’ revolutionary unionism. The traditional unions that replicate the caste structure due to its hierarchical nature will only represent the interests of the minority leader class and not the workers themselves.

Its only through Anarcho-Syndicalism that we can achieve the threefold task of achieving progress in living and work standards, wages, expansion of reservation to compensate for the generational subjugation of dalit-bahujans in private and public sector, expanding the public sector that enables creation of new and greener jobs, progressive taxation and day-to-day struggles at workplaces; confronting the caste issue face to face as members of working class as well as part of oppressed communities through minority committees, along with local union branches to address caste at workplace and within the unions and; shedding away the elaborate etiquette of submission of this casteist society through rediscovering our instincts for self-initiative and direct action rather being dependent on this or that leader, the despot of tomorrow. This rediscovery and the development of this instinct and culture in the organized form within these alternative institutions form the essential ingredient of the society that shall replace the current disorder.

John R. McLane noted that, “since an individual’s obligations and privileges were specific to his or her family, jati, and age, universal standards of political-moral behavior rarely galvanized people into cooperative political effort.” Any intellectual current or form of practice that exclusively promote inward inquiry at cost of building broad solidarity of all oppressed while understanding the various inner relations in practice, unintentionally replicates the essential of the nation and Brahmanical order and play into hand of our enemies like in 2019 general election where Jadav-Yadav dynamic was a major determining factor in BJP’s victory. We do not wish to repeat these past mistakes, neither of the Marxist left that minimizes the importance of non-economic cultural and social factors at work and in society and address them within their organization and programs nor, of the narrow identity politics that in the long-run poses no threat to the status quo that it apparently wishes to destroy and has no space for broad solidarity based on shared needs and values in genuinely democratic and workers controlled organizations.

Revolutionary unionism is only one part of the struggle. Anarchists and other individuals must engage in cultural struggles towards elimination of the caste society. I cannot pretend to have a solution to this problem, I can only note that we know that the forces of alienation aggravates it and that we have a legacy of experiments by the people from dalit-bahujan castes to build upon and with anarchist emphasis on the abolition of marriage, dismantling the corporation of family and building a society based on free love and societal responsibility of child rearing, we have the impetus to motivate action in direction of liberation.

Caste being a particular configuration of hierarchy and the method of its reproduction, it finds affinity with all forms of dominations and latch on to the one it finds. While through the autonomous and varied cultural struggles and fighting back the class war as working class dealing with caste antagonism we make conditions better for both our class and dalit-bahujans, Anarchism is Brahmanisms only permanent solution. As long as there is a state or a economy based on private property, RSS has the possibility of achieving its desired position of the Raj Guru to the State. Following in the footsteps of the Saudra-attishudra Dakaits and their direct actions against capital and domination we organize not to end any particular form of authority but Rulership itself.

For a Casteless Society! – For Annihilation of Brahmanism! – For a Free Humanity!

For Anarchy!

[esotericfaery]

Outer Planets Political & Personal Shifts From 2025 to 2044 - Part 1: April & May

Summary - Focus moves into more aggressive leadership within & without, due to duality blind spots vs. duality resolution.

~

In our first full, history-defining Pluto in Aquarius year, the other social and political change-making outer planets are beaming massively different types of energy at us too. Don't underestimate the impact this will also have on our personal lives, through sudden, and Tower Card endings.

When we're stubborn about proper change as a society through personal responsibility, seemingly "forced" endings become necessary. Without the intensely discordant pushed down, harmony could never then go on to rise.

The fact that there is an oligarchical system held up by an openly incel, "richest man in the world", and his official convicted rapist sidekick now, is starting to give everyone a rude awakening of how this slide into dystopia is progressing; it suddenly got steeped in chaos.

We know through archeological, historical & mythological records, along with through more esoteric & experiential means, that these types of events presage catastrophic, history resetting events. This can't be avoided, and is spelled out in all major and "minor" religions, as the "end times". Examples include the Hindu Kali Yuga and the Christian Book of Revelations.

~~

Neptune in Aries - March 30th, 2025 to March 23rd, 2039 - Truth vs. Illusion, and patient intuition vs rash action

Saturn in Aries - May 25th, 2025 to May 1st, 2028 - Duties, responsibilities and structures of how we physically take action

Uranus in Gemini - July 7th, 2025 to May 23rd, 2033 - Shock involving duality, innovation & tech

Pluto in Aquarius - until January 19th, 2044 - Social and political endings

~~

As I do natal Astrology, I'll continue to focus more on helping you cope and hopefully even thrive through it. Here are 2025s most important transits involving the outer planets, starting at the end of March. The dates listed are for when these transits are exact and so become most intense for most people.

March 29th - Mercury in Aries conjunct Neptune in Pisces - Just before Neptune officially enters Aries, a crisis point is triggered where we're encouraged to remember to do breath-work before taking impulsive actions by saying or doing something we might later regret. Try not to take anything confusing that others say too seriously, and be aware that this transit also encourages people to be deceitful. There is a clash between the struggle for spiritual attainment and how to bring that into physical reality to communicate clearly. This transit is also exact on April 17th, though it will function with less intensity as it will have moved past the anaretic degree into more of an energy of beginning. This will provide easier opportunities for spiritual self expression, plus studies of the occult or philosophy, provided we are careful to not get caught up in illusions.

April 7th & 24th - Venus conjunct Saturn in Pisces - can cause emotional disconnect from loved ones, as we're lacking affection. There's the possibility of seeming indifferent, which may end some relationships. This is a loving energy which can seem cold to some, as it's more about the practical than the deeply emotional. A relationship started under this transit can be a stable, loyal and long-lasting one, though it will be less filled with drama.

April 14th - Saturn conjunct North Node in Pisces - Provides themes of duties and responsibilities involving ones chosen life path, & lessons to be learned, then stabilized into gifts which can enlighten personal growth on ones future path.

April 17th - Mercury conjunct Neptune in Aries - A crisis point is triggered where we're encouraged to remember to do breath-work before taking impulsive actions by saying or doing something we might later regret. Try not to take anything confusing that others say too seriously, and be aware that this transit also encourages people to be deceitful. There is a clash between the struggle for spiritual attainment and how to bring that into physical reality to communicate clearly. This transit is also exact on April 17th, though it will function with less intensity as it will have moved past the anaretic degree into more of an energy of beginning. This will provide easier opportunities for spiritual self expression, plus studies of the occult or philosophy, provided we are careful to not get caught up in illusions.

April 23rd - Sun in Taurus square Pluto in Aquarius - Massive tensions are made obvious in areas of the grounded and practical as relating to the ego. Patterns involving lack of resilience must be transformed for personal and social growth. This often involves clashes with people in positions of authority who may be abusing their power.

April 26th - Mars in Leo opposition Pluto in Aquarius - brings aggressively dramatic energy up which needs to be integrated through a transformative and mentally focused lens. Someone may behave without proper morals or ethics, as a power struggle erupts. Don't try to go it alone. Find others to help stabilize your side if possible. Do not give in to any temptations to gain control over others. This is a strong energy which demands release, so try to find a positive creative outlet.

April 30th - Venus enters Aries - A triggering time for the hidden feminine, where unhealthy situations involving feminine rebellion are made so uncomfortable that they must be brought to an end, and transformed into feminine empowerment which is well structured and stabilized. As a result, social groups thrive.

May 2nd - Venus conjunct Neptune in Pisces - Sees themes of creative leadership arise, though we may be under illusions, so we must be careful to think our impulses through before reacting rashly. This allows an energy of selfless, spiritual love, and appreciation of beauty to flow. We may be disappointed in loved ones who don't live up to our expectations, as we realize that our expectations weren't realistic. Avoid making financial decisions at this time if possible, as we're more likely to be frivolous.

May 12th - Scorpio full moon, and Mercury in Taurus square Pluto in Aquarius - Can bring in compulsive and even obsessive thoughts. Don't try to force your views on others, as you'll only provoke arguments. Re-channel this energy inward, so that you can uncover hidden psychological strengths through introspection. This is a good transit for occult studies and other forms of mental development like meditation. Celebrate peak energy if possible, through transformative experiences.

[mysticalblizzardcolor]

The word mantra means “that which delivers one from the material world.”

Only the dvijas (the brāhmaṇas) and the devas (the demigods) can be delivered from material existence by the instructions of the Supreme Personality of Godhead.

Whatever is spoken by the Supreme Personality of Godhead is a mantra and is suitable for delivering the conditioned souls from mental speculation.

The conditioned souls are engaged in a struggle for existence (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati).

Deliverance from this struggle constitutes the highest benefit, but unless one gets a mantra from the Supreme Personality of Godhead, deliverance is impossible.

The beginning mantra is the Gāyatrī mantra. Therefore, after purification, when one is qualified to become a brāhmaṇa (dvija), he is offered the Gāyatrī mantra. Simply by chanting the Gāyatrī mantra, one can be delivered. This mantra, however, is suitable only for the brāhmaṇas and demigods.

In Kali-yuga, we are all in a very difficult position, in which we need a suitable mantra that can deliver us from the dangers of this age. Therefore the Supreme Personality of Godhead, in His incarnation as Lord Caitanya, gives us the Hare Kṛṣṇa mantra.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

[laikaflash]

The other night I was going through two fics I wrote sporadically between late 2022 and 2023. They spawned from the same plot bunny warren I landed in after writing "Her Firstborn" and doubled as my attempts at staving off inclement brain chemistry at times.

But really, I just want to share this scene from one of them where Kong Xiuqiang meets baby Kilik.

By the way, assuming Kilik was born on February 9, 1567, this means he was born at the start of a Fire Rabbit year.

At dawn, a young woman furtively approached the temple gate. Bending her back against the chill wind, she clutched a small basket in both arms. Inside, a newborn boy lay wrapped in a roughspun blanket.

Once she reached the door, she gently set the basket on the ground. She caressed the baby’s cheek and the wisps of brown hair on his head. For a moment, the mother hesitated, but then knocked on the door. The temple remained silent. Her knocking grew frantic. Finally, she fled down the hillside path.

The baby began to cry from the bitter cold. By the time the doors opened, he was still wailing for his vanished mother.

Han Dongxiu looked into the basket, then saw the trail of footprints nearby and his heart sank. He cradled the baby in his arms and turned to the abbot.

“Do you see those footprints, Făshī? This baby can’t have been left here for that long.”

“It seems so,” the abbot said in a somber tone. “Take the child inside. If this is indeed an orphan, it shall be raised here.”

“Shouldn’t we try to find the…” Han trailed off, a sinking feeling taking over. He turned toward the residence hall.

“Han, your intentions are good, but perhaps this was done for the better. Keep the little one out of the cold.”

“I understand, Făshī.”

With a bow, Han went on his way. The sight of him with the baby compelled the other monks to turn their heads. Han simply went into his cell and laid the basket on his bed. Seemingly restless, the baby began to kick at the blanket. Then, when he got up to shut the door, he saw a bewildered Kong staring past him. Han beckoned him inside.

Kong seemed to stumble on his words for a moment. His eyes were wide and his jaw set. “That… Where did…”

“I found him at the front gate this morning. Abandoned, I’m afraid.”

“Him?” With a deep breath, Kong began to relax.

“Xiuqiang, what’s the matter?”

“Oh, I’ve been so… distracted lately. Even training hasn’t calmed my mind.” Kong tentatively knelt by the basket. Pitying the child looking up at him, he patted the thatch of brown hair. “What’s his name?”

Han shook his head. “I believe the abbot intends to name him.”

“The poor thing. Not so much as a surname to go by.”

“That’s the way of this world, isn’t it? I suppose his mother, whoever she was, thought that there’d be merit in bringing him here.”

“What a way for the new year to begin,” Kong mumbled.

A squeezing sensation around his finger jolted his attention. He had nearly pulled his hand away before he noticed the baby’s tiny hand clasped around it. With a twinge of guilt, Kong thought of Xianglian. Would he risk giving it all away if he held this one?

Kong cradled the baby in his arms. In the back of his mind, he thought of how Xianglian had grown. The boy was lighter and smaller than her. He might have well been born mere hours before his mother had set foot uphill. What kind of father did he have? The baby stared up at him as though in rapt attention.

“Xiuqiang, the little fellow seems to like you already,” Han said with a smile.

“Oh? Maybe years from now, I’ll be teaching him rod techniques.” Kong’s heartbeat quickened at the idea and all that it entailed. If the Kali-Yuga rod were passed on to him, it would be an immense honor for the boy to train under him.

[uptoolateart]

I know it's been forever since I updated my Miraculous tarot deck. I've just been so busy writing fics instead! Then I saw the S5 finale and I decided to replace one of the cards I'd already done. So, this is Reality, which is a replacement for The World. An explanation is below the image. It turns into a bit of an analysis of 'Re-Creation'.

My previous image for The World was Marinette/Ladybug and Adrien/Cat Noir, i.e. their dual images. Then I got stuck because actually, that image would be perfect for the 2 of Yo-Yos...but I want to update it because I can draw better now, so that's on its way.

So, why did I go with Gimmi / Reality for this card?

The World is the end of the Major Arcana, or the archetypal cards at the head of the deck. Therefore, it speaks of fulfilment, completion, harmony, and the end of a certain cycle or phase of life. One journey has ended and a new one begins. From this point, we return to The Fool and start the sequence all over again.

The traditional Rider-Waite-Smith image shows a dancing figure, showing that fulfilment is ever-changing and dynamic. He/she is surrounded by a wreath of success / the achievement of a goal. This circle shows the cyclical nature of life. To quote an old Smashing Pumpkins song, the end is the beginning is the end….

In the corners are four figures who also appear in The Wheel of Fortune, symbolising the elements in harmony.

The central figure has one leg up in the air, reminding me of Lord Shiva in ancient Indian stories. Also referred to as the Lord of Dance (not to be confused with the Lord of the Dance, i.e. Michael Flatley), Shiva is a classic symbol of balance, walking the two paths between spiritual life and material life / desires. I thought of him the instant I saw Gimmi in 'Re-Creation', which I'll discuss that below. (I mean, look at all those arms...but even besides that....)

Ancient Indian traditions have this idea of different yugas, or eras. There are four of them, each one shorter than the last. When all four come to an end, Shiva does a special dance so powerful that it shatters the material universe...clearing a path for the universe to be created anew and the whole cycle to begin again. This process goes on eternally.

(Incidentally, we are currently said to be living through the last yuga in the cycle, the Kali yuga, when people are at their weakest and live shorter lives. But don't worry - there are about 427,000 years left of this yuga.)

Many traditions say Brahma is the creator god, after Shiva cleans the slate. Others, though, give Shiva the role of creator, too - specifically describing him as destroying in order to create again.

Hence in 'Deflagration' Plagg reminds Tikki that 'you and I are one', and in 'Re-Creation', when we see Plagg and Tikki in their ultimate forms, they make similar statements. Gimmi is not one or the other - Gimmi is their unified state. Reality = the constant ebb and flow of life and death, creation and destruction...like when Gabriel makes his wish and reality is collapsed and recreated. His wish is Shiva's dance. Constance is an illusion.

I think it's really interesting how when Gabriel 'dies', we never actually see a body. 'That's just because it's a children's show!' Yeah, maybe...but it's a children's show full of esoteric imagery, too. When Gabriel 'dies' he simply floats up and becomes a bunch of glowing light, returning to the energetic source of everything. Even basic physics tells us that energy never goes away. It simply...transforms. In a weird way...Gabriel's still floating around in some form, in the end. (Now there's a creepy thought.)

By the way, if you've noticed the placement of the Gabriel figure on my card...yeah. I didn't choose that. My reference image was a screenshot from 'Re-Creation'. I'm certain Gabriel's positioning was on purpose, to illustrate that is he but one humble emanation of the Creatrix (a feminine source of life - and with all that pink, I'm sure Gimmi is meant to be something like this, too).

And can I just note that I love the way Gimmi's head is surrounded by the atomic model. You may have gathered from other posts that I was less than satisfied with that S5 finale...but everything about Plagg, Tikki and Gimmi was fantastic.

[astrovastukosh]

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[metalcultbrigade]

Today it’s the 20:th anniversary of the Lemuria and Sirius B albums!

After the Deggial album we started to write on a follow up, which would eventually result in Lemuria/Sirius B. But after writing a few songs I got a completely different idea and wanted to do a Nordic concept album, so I shelved the album I was working on and instead wrote most of Secret Of The Runes in a month time and we recorded that album instead. Later we would return to work on Lemuria/Sirius B. But what was originally intended to be one album had now grown to enough material for three albums. So pretty much the same story as with the Leviathan trilogy.

We though recording three albums in one go would be too heavy and if we did them one by one, it would have been too time demanding and I thought we would always have material for future albums in the loop ahead of us. So we did a compromise where we would record Lemuria and Sirius B together and push the third album into the future. The way we divided the songs was that we put the more straight forward and heavy/power metal songs on Sirius B, the more progressive/adventurous songs on the coming third album and whatever left would be Lemuria. But after the recordings, we would swap a few songs between Lemuria and Sirius B, so they didn’t become as style wise diverse as originally intended. For instance the Kali Yugas were intended for Lemuria. And the song Lemuria was intended for Sirus B, but I thought Lemuria was a great album title, so I swapped that song. There was one more song swapped, if my memory serves me right it was Abraxas.

Instead of recording the planned third album after all the touring was done, I changed plans again and we did Gothic Kabbalah instead. The remaining songs intended for a third album in a trilogy with Lemuria and Sirius B would instead become scattered in different directions:

Kings of Edom, Land of Kanaan, Kali Yuga III, The Shells are Open, Din and Children of the Stone ended up on Sitra Ahra.

One song would end up on Beloved Antichrist and be slightly rewritten to become the scene ”Signs are here”.

Two songs would be incorporated into Gothic Kabbalah. One song was Der Mitternachtslöwe, which had a different vocal line in the chorus, but was replaced with a new melody suggestion by Mats Levén. The second song was essentially the beginning of Adulruna Rediviva (the first 4:50 min) and the ending (final 2:18 min), which I decided to merge with another song we wrote specifically for Gothic Kabbalah.

So if you compile those songs to one disc (or play list), you get a good idea of how the third album of the trilogy was originally intended to sound.

BUT... there where were actually two other songs, ”Serpent Messiah” and ”Thunder Perfect Mind” which were recorded for Sitra Ahra, but were left out in the end. I plan to do some kind of leftover compilation some day (like there were leftovers from Theli and Vovin released on A’arab Zaraq Lucid Dreaming” and Crowning of Atlantis.)

[santmat]

Stages of Meditation: Couplets About Meditation Practice, By Swami Santsevi Ji Maharaj

"Begin meditation with internally chanting or repeating the Guru-mantra-incantation (the charged words given by the Guru). And then try to visualize the radiant form or image of the Satguru in the still darkness of the inner sky (with eyes closed)*. Follow that with focusing your attention at the seat of the soul within, i.e. at the Third Eye or the Inner Eye or the Til Dwaar, by making the two streams of consciousness in your two eyes converge in a Point."

"When the two currents of consciousness meet in a Point, Divine Light appears within. Then, practice Surat Shabd Yoga (Yoga of Divine Sound) i.e., try to shift your attention to listening to the Divine Sounds or myriads of melodies (Anahad Naad) ringing inside. Listening to the Divine Sound destroys all the agitations and fickleness of the mind."

"Ascending beyond or transcending myriads of sounds, try to identify and tune in to the Quintessential Unstruck Melody, called "Saar Shabd" or "Anaahat Naad" which alone is capable of taking you and merging you into oneness with the Supreme Lord; this is the ultimate emancipation or liberation."

*NOTES: "In Kali Yuga, no spiritual activity would be successfully performed except the contemplation of the Swarup (Form) of the Sat Guru, Simran of Naam (Repetition of the Holy Name) and Dhyan of Naam (contemplation of the Holy Name) [Meditation of the Inner Light and Sound]." ("Last Words of Soami Ji Maharaj")

One begins the meditation with simran of Holy Names, then one adds visualizing the form of one's master (Sant Satguru), contemplating the Light(s) and inner visions. Then comes inner Sound. Sound becomes the focus. Beyond all these… there is God, described as being Formless, beyond Light and Sound, sometimes referred to as Anami (Nameless, Soundless, Ocean of Love, Lord of the Soul).

[hiding1ntheforest]

Dark Ages: Apocalypticism, Aeons and Chaos in Paganism

Something that has always fascinated me about the study of religion is the common themes among many of them, especially the various forms of polytheism. Of course, many forms of paganism share the same origin point but it’s nonetheless incredible that so many cultures, some of which have never even interacted, share the same perspectives and similar myths. One of these common themes is that of the cyclic nature of our existence. In paganism, we are constantly going through the process of creation and destruction on a loop. We emerge from a great primeval void, chaos, before transitioning to a period of development and sophistication. In some cases, the process of this cycle is much more distinct, such as the Satya Yuga to the final Kali Yuga in Hinduism. For others, the cycles are less clearly defined. Among the North, our reality was built from the generative substance of the Ginnungagap. Out of this chaos though before its return, the Gods bring order, truth, and beauty. This blog post will explore the significance of birth and rebirth or creation and destruction, the concept of cosmological chaos, as well as “end of the world” events in paganism.

Chaos

The creation of the world is an important aspect to any religion. Germanic paganism explains this from the beginning with the Ginnungagap, or the “yawning void.” This void is first introduced in Gylfaginning, where sparks from Muspellheim enter the void and are then dispersed throughout the many realms of existence. In the Voluspa, we learn that Woden and his brothers built the world from the material of the Ginnungagap. Among the Anglo-Saxons, the word “dwolma” refers to chaos and can be linguistically traced to the Old Saxon word “dwalm” which means confusion. This may illustrate the void possessing the matter which will construct all life. Additionally, some scholars believe that the term Ginnungagap has its origins in Old High German with more mystical connotations. This strongly parallels the perspective of the ancient Egyptians. Like our Germanic ancestors, the Egyptians believed that all life was created from cosmological chaos. Similar to Ginnungagap, this chaos was an empty void; nothingness with the ability to create. They also believed that it was watery, an idea tied to the primeval waters of Nun. Again, water as the prima materia is a widespread philosophy. Aristotle wrote that Thales argued for water being the progenitor of all things. Later, the alchemists claimed that mercury was the prima materia and also referred to it as sacred water. This may be compared to the mercurial force of Woden creating the world from nothingness. I won’t delve into this too much in this post, but it’s clear that ancient polytheists recognized that the potential for all life was conceived out of mystic primordial emptiness by the creator.

The End of the World

If you’re following this blog, then I’m sure you have heard of Ragnarok. Ragnarok, or “the twilight of the Gods”, is essentially the apocalypse of Norse paganism. It should be noted that Ragnarok is specifically attested among the Northern Germanic peoples. Despite this, the return to primordial chaos is certainly rooted in the Indo-European faith, so it is likely that all of the Germanic peoples had some idea of this. Etymologically, the word Ragnarok is very interesting. The first half of the word, “Ragna,” is in reference to the Gods. The second half may be derived from either “Rok” or “Rokkr.” The term “Rok” is striking because it means origin. This may suggest that return to primordial chaos and this will be further propounded by the myth itself. We get the word twilight in the phrase “twilight of the Gods” from “Rokkr.” The word “Ragnarokkr” is found in Lokasenna, though the term “aldarrok” is found in Vafthrudnismal, and this roughly translates to “end of an age.” This also indicates the recognition of metaphysical ages among the Norse. The tale of Ragnarok can be found in Voluspa. Roosters from all over crow and many jotnar begin to approach. The hound Garmr breaks loose. As a result, humanity begins to degrade. It is said that brothers go to war with one another, familial betrayal occurs, as well as lust and violence growing rampant. Ragnarok commences with Heimdall blowing the Gjallarhorn. The Gods then go to battle against the jotnar with the aid of different creatures. The battle results in many of the Gods being killed. Odin is swallowed by the great wolf Fenrir, though is later avenged when his son Vidarr stabs the beast in the heart. Thor slaughters Jormungandr but soon dies from the serpent’s venom. Finally, Freyr is killed by a jotunn called Surtr. The sun blackens and the heavens go up in flames. The Earth is then submerged beneath the sea. As a result of the battle, the Earth soon remerges from the sea and the surviving Gods congregate together. The Earth begins to revive as vegetation grows. We also learn that the brothers Hodr and Baldr will return along with Njord. Two humans, Lif and Lifthrasir will have survived Ragnarok and repopulate the Earth. Again, we can draw parallels between Ragnarok and the return of the primordial waters in Egypt. Chaos will return after the mighty serpent Apophis defeats the sun God Ra, swallowing up the Earth while the creator grows too old and weary to reinstate order. This serpent is associated with natural disasters as well as general disorder and we come across many myths in which the Gods must reckon with Apophis. Moreover, Ra must encounter Apophis every night during his journey to Duat, the underworld. Apophis is extremely similar to the serpent Jormungandr who plays an important part in Ragnarok and the myths as a whole. This serpent is also associated with the water and engulfs the Earth by biting its tail, much like Apophis who swallows it whole. The Gods, specifically Thunor, are frequently disturbed by this serpent. Most importantly, Ragnarok or any apocalyptic event in paganism does not depict the end of the world, but rather a return to the beginning. Woden created the Earth using the body of the jotunn Ymir, meanwhile many of the Gods die due to the jotnar. There is no end- only birth, death and rebirth.

The Yugas

One cannot discuss apocalypticism without talking about the Yugas, specifically Kali Yuga. It may seem that discussing Hinduism does not fit in with this article or this account’s theme as a whole but seeing that it is the Indo in Indo-European, as well as its comparison to metaphysical ages, I feel it’s still important to mention. The four Yugas all together span 4,320,000 years. Each Yuga is a multiple of the other, with the longest being Satya Yuga at 1.7 million years and the shortest being Kali Yuga at 432,000 years. There’s a lot of debate among Hindu thinkers on which Yuga we’re in now, but many believe that we are in the Kali Yuga. If I may interject my opinion, I believe they likely aren’t far off when you take a look at the world. Satya Yuga is often referred to as the Golden Age and overall the greatest time for human civilization. Truth, religiosity, morality, and beauty are at its peak. The first manifestation of Vishnu appears with Mastyadeva. Mastyadeva must battle the demon Hayagriva who attempts to steal the Vedas from Brahma. The Vedas are crucial because with the degradation of the Vedas follows the degradation of civilization. This decline begins to show during Treta Yuga. Truth and religiosity slowly begins to slip. Some humans grow physically weaker while some elevate to almost a godlike status due to enlightenment. Dwapar Yuga, also called the Bronze Age, shows an increase in materialism, violence and lust. The forces of good and evil are at a tie. The Vedas are divided into four. This is also when Krishna recites the Bhagavad Gita which is very important to the coming age. Kali Yuga is the Iron Age. It is the last age before the cycle repeats. The family unit deteriorates, humanity is divided and the Earth is polluted. Out of Kali Yuga, the next Satya Yuga emerges and the continual cycle repeats once more.

Conclusion

The cycle of life, death and rebirth are central to any form of paganism. Across the globe, many different cultures have their own conceptions and myths revolving around this cycle that share common themes and principles. Whether it be the Ginnungagap or primordial waters of Nun, all things come from a dark cosmic emptiness. Moreover, we all must return to that place of nothingness. Among the Norse, Ragnarok resets the universe while the world’s order slowly disintegrates due to an aging creator according to the Egyptians. Perhaps the most popular example of this life-death-rebirth loop is that of the Yugas among Hinduism. From East to West, we are chained to this mystical sequence.