Baby Ganesha: divine child as image of enlightenment

 Shiva, Parvati, and Ganesha as Divine Child by Raja Ravi Varma. UNknown date (about 50 years old). US public Domain via wikimedia.
Shiva, Parvati and Ganesha as Divine Child by Raja Ravi Varma. Unknown date. US public Domain via wikimedia.

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” [1]. 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.

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Mahavidyas: working with the ambivalent aspect of the mother archetype

An image of Durga (Shakti) under an arch displaying the Mahavidyas, with Shiva at the apex; 1930’s. US Public Domain via Wikimedia

In the image above, we see the Goddess Durga (Shakti) under an arch displaying the Mahavidyas. The mahavidyas express various forms of the Devi. Mahavidya is a Sanskrit word that speaks to the revelatory power of the mother goddess. Maha means ‘great’ and Vidya means ‘knowledge’ or ‘wisdom’.

Sitting on top of the arch, we find Shiva. Shiva is an image of the cosmic Self (Brahman). The mother goddesses express the form and power of the cosmic Self. As such, she emerges as ‘great wisdoms’, offering esoteric knowledge of the Cosmic Self. Arthur Avalon speaks to the relation of Shiva and Shakti:

“Mind and Matter are ultimately one, the two latter being the twin aspects of the Fundamental Substance or Brahman [or Shiva] and Its Power or Shakti. Spirit is the substance of mind-matter, the Reality (in the sense of the lasting changelessness) out of which, by Its Power, all Appearance is fashioned not by the individual mind and senses but by the cosmic mind and senses of which they are but a part. What It creates It perceives.”

Shiva and Shakti form two aspects or poles of the cosmic Self (Brahman). All of reality emerges as such: cosmic mind and cosmic body. For the yogi, this eternal truth is revealed within both the macrocosm (cosmic body) and the microcosm (individual body). By working to realize these poles of being, we come to know the nature of the Self.

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Prakriti: mother nature

In Hinduism, Prakriti is the goddess of mother nature. The Sankhya Karika tells us that Prakriti means “nature” and that Mula prakriti is “original and unoriginate substance whence all substances proceed” [1].

In Shamkaya, it is understood that the cosmos is made up of two poles: consciousness and matter. These two aspects are represented by puruṣa and prakṛti. The living soul (jiva) experiences a world in which purisha and prakriti are bound and fused. It is said that puruṣa, as the cosmic consciousness, merges or identifies with prakriti (in the jiva) out of ignorance.

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