Mother goddess – Cybele (Kybele) September 12, 2011
Fountain statue, 18th century
The Search For The Divine Mother (by Gwenaël Verez) May 26, 2011
Many traditions attach great importance to the feminine dimension of the Divine. It is She who is said to give liberation, spiritual rebirth, that is to say Union with the Self. The most significant example is the knowledge of the Kundalini in India.
S’iva is beyond Prâkritic attributes, eternal and ever omnipresent; She is without any change, immutable, unattainable but by yoga; She is the refuge of the universe and Her nature is Turîya Chaitanya. Mahâ Lakshmi is Her Sattvikî S’akti; Sarasvati is Her Râjasik S’akti and Mahâ Kâlî is Her Tâmasik S’akti; these are all of feminine forms.
The Material Power December 21, 2010
This is the expression of the activating mood of Adi Shakti, the Rajoguna in Her aspect as Shri Mahasaraswati. She acts through the Adi Pingala Nadi, whose Presiding Deity is Shri Brahmadeva. This channel originates on the left side of the brain of the Primordial Being (Virata Sareera), and passes through the Adi Agnya Chakra towards the right side of the Great Being’s Body. In the Primordial Brain it forms the Universal Mind that thinks, organizes and creates the material side of creation. Shri Hanumana the Monkey Deity moves on this channel and represents the Pre-conscious Mind of the Virata.
The right side channel of Shri Mahasaraswati is responsible for the creation of matter like universes, galaxies and stars, including the Sun and the Moon. The creating activity of the Primordial Being on this channel forms waste fumes which collect in the Primordial Collective Supraconscious Mind/ Mahat Manas/ on the right side of the Virata’s Brain, called the Primordial Ego/Mahat Ahamkara/. It can be better understood with an analogy: in a factory where combustion is taking place for the supply of energy, a lot of waste fumes are created. If these fumes have no outlet, they accumulate inside the factory. So it is with the Primordial Being, where these fumes are taken up the Adi Pingala Nadi to the left side of the Primordial Brain to the Primordial Ego which has been created for the purpose of collecting them. In the same way, the Primordial Superego on the right side of the Primordial Brain drains off the fumes created from the activity of the Adi Ida Nadi.
Goddess Durga: The Mother Goddess & Her Symbolism December 6, 2010
The Mother Goddess & Her Symbolism
From Shri Gyan Rajhans
Goddess Durga is the mother of the universe and believed to be the
power behind the work of creation, preservation, and destruction of
the world. Since time immemorial she has been worshipped as the
supreme power of the Supreme Being and has been mentioned in many
scriptures – Yajur Veda, Vajasaneyi Samhita and Taittareya Brahman.
The Meaning of “Durga”
The word “Durga” in Sanskrit means a fort, or a place which is
difficult to overrun. Another meaning of “Durga” is “Durgatinashini,”
which literally translates into “the one who eliminates sufferings.”
Thus, Hindus believe that goddess Durga protects her devotees from
the evils of the world and at the same time removes their miseries.
The Many Forms of Durga
There are many incarnations of Durga: Kali, Bhagvati, Bhavani,
Ambika, Lalita, Gauri, Kandalini, Java, Rajeswari, et al. Durga
incarnated as the united power of all divine beings, who offered her
the required physical attributes and weapons to kill the
demon “Mahishasur”. Her nine appellations are Skondamata, Kusumanda,
Shailaputri, Kaalratri, Brahmacharini, Maha Gauri, Katyayani,
Chandraghanta and Siddhidatri.
Durga’s Many Arms
Durga is depicted as having eight or ten hands. These represent eight
quadrants or ten directions in Hinduism. This suggests that she
protects the devotees from all directions.
Durga’s Three Eyes
Like Shiva, Mother Durga is also referred to as “Triyambake” meaning
the three eyed Goddess. The left eye represents desire (the moon),
the right eye represents action (the sun), and the central eye
Durga’s Vehicle – the Lion
The lion represents power, will and determination. Mother Durga
riding the lion symbolises her mastery over all these qualities. This
suggests to the devotee that one has to possess all these qualities
to get over the demon of ego.
Durga’s Many Weapons
The conch shell in Durga’s hand symbolizes the ‘Pranava’ or the
mystic word ‘Om’, which indicates her holding on to God in the form
The bow and arrows represent energy. By holding both the bow and
arrows in one hand “Mother Durga” is indicating her control over both
aspects of energy – potential and kinetic.
The thunderbolt signifies firmness. The devotee of Durga must be firm
like thunderbolt in one’s convictions. Like the thunderbolt that can
break anything against which it strikes, without being affected
itself, the devotee needs to attack a challenge without losing his
The lotus in Durga’s hand is not in fully bloomed, It symbolizing
certainty of success but not finality. The lotus in Sanskrit is
called “pankaja” which means born of mud. Thus, lotus stands for the
continuous evolution of the spiritual quality of devotees amidst the
worldly mud of lust and greed.
The “Sudarshan-Chakra” or beautiful discus, which spins around the
index finger of the Goddess, while not touching it, signifies that
the entire world is subservient to the will of Durga and is at her
command. She uses this unfailing weapon to destroy evil and produce
an environment conducive to the growth of righteousness.
The sword that Durga holds in one of her hands symbolizes knowledge,
which has the sharpness of a sword. Knowledge which is free from all
doubts, is symbolized by the shine of the sword.
Durga’s trident or “trishul” is a symbol of three qualities – Satwa
(inactivity), Rajas (activity) and Tamas (non-activity) – and she is
remover of all the three types of miseries – physical, mental and
Devi Durga stands on a lion in a fearless pose of “Abhay Mudra”,
signifying assurance of freedom from fear. The universal mother seems
to be saying to all her devotees: “Surrender all actions and duties
onto me and I shall release thee from all fears”.
Eema – God the Mother November 29, 2010
Who is Eema, and what is Her status in the Christian Church now? This is a question that haunts each one of us, and a question that often goes unanswered. Basically, Eema exists in mainstream Christianity in two forms: the sterilized image of the Virgin Mary, and the watered-down secular image of “Mother Nature.” These images do nothing to reflect Her full nature, but we as Esoteric Christians should be thankful for them nevertheless – after all, better that the pistics have watered-down images of Eema than none at all!
The other pistic faiths, Judaism and Islam, also have Eema in their faiths – once again, only to a degree. Jews speak of the Shekinah and the Sabbath Bride, and sometimes of Sophia (Chokmah in Hebrew), Goddess of wisdom. Muslims place considerable honor on the figure of Mary but the Muslim Maacry is an extremely sterilized, sanitized, de-sexualized puritan character.
Within the catholic denominations – Roman Catholicism, Eastern Orthodoxy, Anglicanism, and Lutheranism – Eema has continued in the image of the Blessed Virgin Mary. However, as stated, she has been sterilized. She is devoid of sexuality. The early church councils deprived her of all sexuality when they defined her as a perpetual virgin, denied the conception and birth of Yeshua’s siblings, and said the Blessed Virgin was above sexuality.
So while the catholic denominations do allow for some feminine presence, Her fertility is still very much denied. She is only allowed to give birth to the Son of God, who is also seen as celibate. Celibate God the Father, celibate Joseph, celibate Mary, and celibate Yeshua. It’s a wonder that humanity survived the wave of pistic Christian celibacy!
Within the Protestant denominations, there is little evidence of the Feminine Divine. Some Protestant denominations have feminist groups who honor Sophia and the Virgin Mary, but mainstream Protestantism does nothing to honor either of these images of Eema. A few Protestants know Eema as the watered-down, secularized “Mother Nature,” but still they recognize Her only as their masculine God’s creation and instrument. With only these few exceptions, Protestantism is basically devoid of Eema, Goddess the Mother.
There is one Christian denomination with the possibility of developing an egalitarian theology that includes Abba and Eema: the Church of Jesus Christ of Latter-Day Saints, also known as the Mormon Church. Official LDS teaching states that human beings existed prior to their physical birth as spiritual beings, and that we as spiritual beings lived as the divine children of a Heavenly Father and a Heavenly Mother. The doctrine of a Heavenly Mother was taught to a few members by LDS founder Joseph Smith.
One of these members was his wife, Eliza R. Snow, who wrote the first public declaration of belief in the LDS Heavenly Mother with the poem, “Invocation – or the Eternal Father and Mother.” This is now the hymn, “O My Father.” Unfortunately, the LDS is primarily run by men, and those men refuse to go much further with a thealogy of the Heavenly Mother. They cite an absence of scriptural evidence for Her (even though there are numerous references in the Bible and in the Book of Mormon). Citing lack of scriptural evidence is illogical, because according to the LDS, revelation is still coming to their church. The LDS refuses to allow private revelation on the subject however, issuing an order that no LDS member should pray to or about Heavenly Mother to obtain revelation from or about Her. Like most of Christianity, the LDS leadership has rejected Eema. Fortunately, however, there are many members of the LDS who are unhappy with this. Perhaps there will be a revolution in the LDS, which will allow for an egalitarian theology at last.
So we have seen that Eema is struggling to maintain Her presence in the pistic (mainstream lopsided) Christian churches. But what about in Esoteric Christianity?
She need not struggle with us! She is found in many forms within Esoteric Christianity. We see her as Asherah, the great Canaanite Goddess worshiped early on in the Hebrew tribe. We see her as Shekinah, the Feminine Presence of Godhead and Great Mother. We see her as Mary, the incarnation of Shekinah and Mother of Yeshua, the Queen of Heaven and Earth and our Mediatrix. Sometimes we see Her in the images of Sophia and Mary Magdalene, though They are most often associated with the Daughter Goddess. We see Her in Eloah, feminine counterpart of El, present and active at creation. We see Her throughout all time in many forms, but through past, present, and future She will always be simply, Our Mother.
Thanks to Soror Amber Satterwhite for her essay, God the Mother in Mormonism, which gave me much of the information about the LDS and the Heavenly Mother.
Jesus predicts that God will send a human being to Earth November 28, 2010
“The two Greek verbs `akoub’ and `laleo’ therefore define concrete
actions which can only be applied to a being with hearing and speech
organs. It is consequently impossible to apply them to the Holy
For this reason, the text of this passage from John’s Gospel, as
handed down to us in Greek manuscripts, is quite incomprehensible, if
one takes it as a whole, including the words `Holy Spirit’ in passage
14, 26: “But the Paraclete, the Holy Spirit, whom the Father will
send in my name” etc. It is the only passage in John’s Gospel that
identifies the Paraclete with the Holy Spirit.
If the words `Holy Spirit’ (to pneuma to agion) are omitted from the
passage, the complete text of John then conveys a meaning which is
perfectly clear. It is confirmed moreover, by another text from the
same evangelist, the First Letter, where John uses the same
word `Paraclete’ simply to mean Jesus, the intercessor at God’s side.
According to John, when Jesus says (14, 16): “And I will pray the
Father, and he will give you another Paraclete”, what He is saying is
that `another’ intercessor will be sent to man, as He Himself was at
God’s side on man’s behalf during his earthly life.
According to the rules of logic therefore, one is brought to see in
John’s Paraclete a human being like Jesus, possessing the faculties
of hearing and speech formally applied in John’s Greek text, Jesus
therefore predicts that God will later send a human being to Earth to
take up the role defined by John i.e. to be a prophet who hears God’s
words and repeats his message to man. This is the logical
interpretation of John’s texts arrived at if one attributes to the
words their proper meaning.”
Maurice Bucaille, The Bible, the Qur’an, and Science
Islamic Book Service (January 1, 2001), pp. 113-5
NAVARATRI: 5th DAY (PANCHAMI) October 12, 2010
ARGALA STOTRUM (THE HYMNS OF ARGALA)
Asya Shri Argala stotrum mantrasya Vishnu rishih, anushtupa chandah, Shri Mahakalaxmidevata, Shri Jagadamba preetaye jape Vineeyogah.
Of these Argala Hymns, Shri Vishnu is the rishi (Saga), Anushtup is meter Mahalaxmi is the deity and it is recited for the love of Shri Jagadamba as a part of Sapta shati.
Amen, salutations of Shri Chandika! Shri Markandeya spoke thus:
1. Om Jayanti Mangala kali Bhadrakali Kapalini Durga Kshama Shiva dhatri swaha swadha namostute. 1. O Goddess Jayanti (who wins everyone), Mangala (who gives salvation), Kali, Bhadrakali (who is benevolent to devotees), kapalini. Durga, Kshama (who tolerates everyone) Shiva, Dhatri, Swaha and swad, salutations to you.
2. Jai twam Devi Chamunde jai bhutartiharini, jai sarvagate Devi Kalratri namostute. 2. Victory be to you O Devi chamunda (the killer of chanda and munda) victory be to you O remover of miseries of all living beings. Victory be to you O Devi who is present every where. Salutations to you O Kalaratri (the last night).
3. Madhu kaitabh vidravee vidravee vidyatra varde namah. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 3. Salutations to you O Devi, the killer of the demon Madhu and Kaitabha and the bestower of boons on Shri Brahmadeva. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
4. Mahishashura nirnashi bhaktanam sukhade namah. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 4. Salutations to you O Devi, the killer of Mahishasura and giver of happiness to your devotees. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
5. Raktabeej vadhe Devi chandamunda vinashini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 5. O Devi, the killer of Raktabeeja and destroyer of demons Chanda and Munda. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
6. Shumbhasya-aiva nishumbhasya dhoomra-akshasya cha mardini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 6. O Devi, the killer of demons Shumbha, Nishumba and Dhumraksha. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
7. Vanditanghri-yuge Devi sarva saubhagya dayini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 7. O Devi, whose lotus feet are worshipped by gods and who gives good fortune. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
8. Achintya-roopa-charite sarva shatru vinashini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 8. O Devi, whose form and character are beyond mind and who destroys all the enemies. Please give us the spiritual personality, the victory, the glory and destroy our enemies.
9. Natebhyam sarvada bhaktaya chandike duritapahe. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 9. O Devi, Chandika, the destroyer of sufferings, please give those who always humble before you in devotion, the spiritual personality, the victory, the glory and destroy the enemies.
10. Stuvadabhyo bhakti-poorva-twam chandike Yyadhi-nashini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 10. O Devi chandika the destroyer of all diseases, please give to the devotees, who praise you with devotion, the spiritual personality, the victory, the glory and destroy their enemies.
11. Chandike satatam ye twam archyanteeh bhaktitah. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 11. O Devi Chandika, please, give those, who always worship you with devotion in this world, the spiritual personality, the victory, the glory and destroy their enemies.
12. Dehi saubhagyam-arogyam dehi, me param. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 12. O Devi, please give us good fortune, health, complete happiness, spiritual personality, the victory, the glory and destroy our enemies.
13. Vidhehi dvishtam nasham vidhehi bala-muchchakeh. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 13. O Devi, please destroy those who hate your devotees, give me strength, the spiritual personality, the victory, the glory and destroy our enemies.
14. Vidhehi Devi kalyanam vidhehi paramam shriyama. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 14. O Devi, please confer upon us the benevolence, great wealth, the spiritual personality, the victory, the glory and destroy our enemies.
15. Surasur-Shiroratna nighrashti-charane ambike. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 15. O Devi Ambika, your lotus feet are rubbed by the gems of the crowns worn by Gods and demons. Please bestow upon us the spiritual personality, the victory, the glory and destroy our enemies.
16. Vidyavantam yashasvantam laxmivantam janam kuru. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 16. O Devi, please make your devotees knowledgeable, glorified and wealthy and give us the spiritual personality, the victory, the glory and destroy their enemies.
17. Prachanda-daitya-darpaghne chandike pranataya me. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 17. O Devi, the destroyer of the ego of ferocious demons. O Chandike! Please give us the spiritual personality, the victory, the glory and destroy our enemies.
18. Chaturbhuje chaturvaktra samstute parameshwari. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 18. O Parameshwari (The supreme Goddess) having four arms and who is praised by four-faced one (Brahmadeva) please give us the spiritual personality, the victory, the glory and destroy our enemies.
19. Krishnen samstute Devi shashvad-bhaktya sada ambike. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 19. O Devi Ambika, who is ever praised with all devotion by Shri Krishna, please give us the spiritual personality, the victory, the glory and destroy our enemies.
20. Himachal-sutanath-samstute parmeshwari. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 20. O Parameshwari, (The supreme Goddess) who is praised by the husband of the daughter of Himalayas (Shri Shiva) please give us the spiritual personality, the victory, the glory and destroy our enemies.
21. Indranipati-sadbhava-poojite parmeshwari. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 21. O Parameshwari, who is worshipped with true feelings by the husband of Indrani (Indra) please give us the spiritual personality, the victory, the glory and destroy our enemies.
22. Devi prachanda-dornanda-daitya darpa-vinashini. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 22. O Devi, the destroyer of pride of demons by your strong arms please give us the spiritual personality, the victory, the glory and destroy our enemies.
23. Devi bhakta-jana-uddam-datta-anand-udai-ambike. Roopam dehi, jayam dehi yasho dehi, dvisho jahi. 23. O Devi Ambika, you enlighten the supreme joy (moksha) of your devotees, please give us the spiritual personality, the victory, the glory and destroy our enemies.
24. Patnim manoramam dehi manovritta-anusarineema. Tarineem durga-samsar-sagarasya kula udbhawama. 24. O Devi! please give me the wife, who is pleasing to mind, who goes according to the mind (obedient) and who can cross the most difficult of worldly ocean and who comes from a good family.