In the image above, we see the Divine Child in the form of Ganesha. The Sanskrit word Ganesha is from gana meaning “multitude” and isha meaning lord “lord” . Ganesha is half elephant and half human. In the image, Ganesha sits on his mother’s lap. She is Parvati the goddess of love, strength, and spiritual power. Ganesha’s father is Shiva, the great destroyer of ignorance and the image of the supreme Self. The Divine Child Ganesha is born of a divine polarity. The cosmic father and mother make up two poles of a sacred Oneness.
In Tantric Shaivism, the initiate meditates on the nature of Shiva and Shakti (Parvati), so as to realize the unity of their nature. Shiva and Shakti represent two aspects of existence. Shiva represents consciouness and Shakti represents life energy. The spiritual aspirant meditates on bringing these two aspects of Being together into unity and Oneness.
We are in deep winter: days short, nights long. Father sun seems so far away, mother earth lonely. All the creatures mourn in winter. They burrow in their little holes and mourn the lost days of sun. Mother nature proffers so little in winter. The animals seem to know that. They go within and await her spring, her bosom, her blossom. All the world will rejoice when light and earth rejoin in their holy union. It is then, that life will burst forth in divine celebration. The animals frolic, make love, build their little nests, hatch their eggs– life is born of union.
But we, us human souls, are on another cycle. While our bodies may follow such creaturely cycles, seeking union in bodily form, our souls follow a different cycle entirely. In the depths of winter the divine child is born. On the darkest of days we celebrate the birth of the divine child.
What is the divine? How might we know it? Carl Jung provides a unique perspective. The divine is a divine couple: mother and father of souls. In Symbols of Transformation, Jung speaks to the soul, leading us on a path of soul. This is not your normal everyday path. God is not some distant icon, some idealized figure in the sky. This is a phenomenological path: the soul comes into form insofar as it lives and knows. This is Gnosis. And what are we to know? Many things, but first we shall start with our divine parents.
In the image above, we see Hiranyagarbha. Hiraṇyagarbha means the ‘golden womb’ or ‘golden egg’. It is also called the universal germ of creation. Carl Jung likens Hiraṇyagarbha to the “phenomenology of the child’s birth” saying:
“The ‘child’s’ birth always points back to an original psychological state of non-recognition, i.e., of darkness or twilight, of non-differentiation between subject and object, of unconscious identity of man and the universe.” (CW 9i, para 290)
In Archetypes of the Collective Unconscious, Carl Jung notes a connection between the divine child and ‘atman’. Jung says:
“The size and invincibility of the “child” are bound up in Hindu speculation with the nature of the atman [from a Sanskrit word that means ‘the Self’] , which corresponds to the “smaller than small yet bigger than big” motif. As an individual phenomenon, the self is “smaller than small”; as the equivalent of the cosmos, it is “bigger than big.” (Carl Jung, CW 9i, para 289)
Ganesha is an image of the supreme Self as deity; and, he is an image of enlightenment as the divine child.
In the painting above, we see the Ganesha Panchayatana. The Pañcāyatana pūja is a form of worship introduced by Adi Shankara, in the 8th century. In the center of the image, we find Ganesha surrounded by four deities: Shiva, Devi (Parvati), Vishnu and Surya. Adi Shankara, philosopher and theologian, understood that all deities are images or forms of the supreme Self (known as Brahman). In this painting, Ganesha is the central image and thus an image of the supreme Self.