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Comment by Myriel RAouine on June 10, 2011 at 10:53pm

Transfoming the Female Wounded Warrior to the Divine Goddess

 

Comment by Myriel RAouine on May 17, 2011 at 6:36pm

Comment by Cindy on January 7, 2011 at 9:03pm

"The Devi declares that prior to creation, She is the only existent entity, the one supreme Brahman and is pure consciousness."

The Devi Gita is the final and best-known portion of the vast 11th-century scripture known as the Devi Bhagavata Purana, a text exclusively dedicated to the Devi "in her highest iconic mode, as the supreme World-Mother Bhuvaneshvari, beyond birth, beyond marriage, beyond any possible subordination to Shiva." Indeed, the Purana's "most significant contribution to the Shakta theological tradition is the ideal of a Goddess both single and benign."

In the Devi Gita the Devi proceeds to describe her essential forms. The Devi declares that prior to creation, She is the only existent entity, the one supreme Brahman and is pure consciousness. The Devi Gita is clear about salvation and attainment of eternal life: “Even when a person performs bhakti, knowledge need not arise. He will go to the Devi's Island. Till the complete knowledge in the form of my consciousness arises, there is no liberation.”

---

Devi “is the origin of the universe, the resort of all, the primordial prakrti.” She is the “supreme vidya (knowledge) which is the cause of liberation.”

"The Devimahatmya refers to two different traditions regarding the origin of the Great Goddess: in the first Devi is explained as the Mahanidra of Visnu embodied as the universe, eternal, incarnated in many forms. She is “drawing herself out from the eyes and the various organs and limbs” of Visnu: when Great Sleep leaves Visnu, he awakens. In this form she is the great creator: she creates the entire universe, she is the cause of bondage and transmigration, the cause of final liberation too. She is both fierce and auspicious: she gives to mankind boons for their final liberation.

The second account of Devi's origin has a different ring and seems to be the older one. It not only mentions the Vedic gods but it is somehow reminiscent of the Indra-Vrtra myth—the fight of the High God against the demon usurper, who has conquered the gods and assumed the place of Indra. Devi here is no longer the prakrti of Visnu but the essence of all the gods, “godhead” in a concrete sense. She surpasses all the individual gods in power and glory because in her all the qualities of the gods are embodied...

Thus the salvation of gods and men has been accomplished, and Devi receives praise from all the devas. In the cause of this prayer all the essential qualities of the Devi are mentioned, and the basic Devi philosophy comes to the fore: Devi “is the origin of the universe, the resort of all, the primordial prakrti.” She is the “supreme vidya (knowledge) which is the cause of liberation.” She is “durga, the boat that carries men across the difficult ocean of worldly existence,” she is “Sri who has taken her abode in the heart of Visnu,” and she is “Gauri, who has established herself with Siva”. Devi offers a boon, and the devas choose the following: “Whenever we think of you again, destroy our direst calamities.”...

Devi-avataras are also found in the Puranas. They have the same function which Vainavas ascribe to Visnu-avataras, namely to protect the world in successive ages from demons and other evil. This theory also helps to explain the numerous goddesses as manifestations of One Supreme Goddess: “Bhavani is worshipped by the gods in all her repeated incarnations. She always kills demons by incarnating herself on earth and she protects all creation in heaven, earth and the nether world...”

She explains her own nature according to Advaita: “I and Brahman are one.”...

The Goddess is the great Sakti. She is Maya, for of her the maya which produces the samsara is. As Lord of Maya she is Mahamaya. Devi is avidya because she binds, and vidya because she liberates and destroys the samsara. She is praktri and as existing before creation is the Adya Sakti. Devi is the Vacaka Sakti, the manifestation of Cit in Praktri, and the Vicya Sakti or Cit itself. The Atma should be contemplated as Devi. Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Kali says of herself in Yogini Tantra: “I am the bodily form of Saccidananda and I am the brahman that has emanated from brahman.” "

K. K. Klostermaier, Hinduism: A Short History
Oneworld Pub., 2000, p. 200-211.

Comment by Myriel RAouine on January 7, 2011 at 5:42pm

Param Gian Kathryn shared this picture in a discussion on the Elohim and it immediately reminded me of the Devine Feminine Aspect of Creation. With her consent I post it now here and say THANK YOU :-)

 

Comment by Myriel RAouine on November 3, 2010 at 9:38pm

What a beautiful poem and video, Monica! Thank you for sharing :-)

Comment by Myriel RAouine on October 23, 2010 at 8:22am

And so it is - Sacred Sisterhood BLESSINGS to you, Monica :-)

Sonja Myriel

Comment by dirk hertveldt on October 4, 2010 at 1:22pm

wow sonja
wonderful you shared sonja 's poem
here as a comment
THANK you

the information of Greek Still holding
Pomegranata tradition in their hearts

and greek names is from my greek friend
of Federation of Light community
Ametrine

Comment by Myriel RAouine on October 4, 2010 at 12:55pm

Beautiful picture, Cindy, thank you!

Comment by Cindy on October 4, 2010 at 10:00am

Comment by Myriel RAouine on October 3, 2010 at 12:38pm

Upon watching the video I noted that Hades was not one of Aphrodite's consorts - lol!

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