Aurobindo: "If there is to be a future , it will wear the crown of feminine design.”
“At the end of his life, the great Indian mystic Aurobindo is said to have said, "If there is to be a future , it will wear the crown of feminine design.” Unless we awaken to the mystery of the sacred feminine, of the feminine as sacred, and allow it to glow into, irradiate, illumine, and penetrate every area of our activity and to create in them all harmony, justice, peace , love, ecstasy, and balance, we will die out and take nature, or a large part of it, with us. Unless we come to know what the sacred feminine really is- its subtlety and flexibility, but also its extraordinarily ruthless, radical power of dissolving all structures and dogmas, all prisons in which we have sought so passionately to imprison ourselves- we will be taken in by patriarchal projections of it. The Divine Mother, the fullness of the revolution that she is preparing, will be lost to us. We must understand that comprehending the sacred feminine is a crucial part of surviving the next terrible stage of humanity.
What I am going to try to do in this book is to convey the atmosphere of the sacred feminine, with the sober, tender joy of the sacred feminine, and with the sense of awe, holiness, and the unity of all beings that are appropriate to the sacred feminine. I ask the reader that you approach this text as if entering a temple to the Divine Mother. Listen and participate in the deepest sense with the wisdom said or implied here and we will together find a path through this darkness.
The first quotation I want to offer you is from Juliana of Norwich's Revelations of Divine Love, and it represents the Christian tradition:
To the property of motherhood belong nature, love, wisdom and knowledge and this is God ... God speaking to Julian: I it am. The greatness and goodness of the Father, I it am: The wisdom and kindness of The Mother, I it am: The light and grace that is all blessed love, I it am.
For another esoteric aspect of the knowledge of the sacred feminine that infuses Christian mysticism, I would like to share with you Logion 22 from the Gospel of Thomas . In this logion the mystical secret of the birth of the divine child in the soul is stated with unprecedented clarity:
When you make the two, one, and when you make the inner as the outer , and the above as the below, and when you make the male and female into a single one, so that the male will not be male, and the female not be female, then you shall enter the Kingdom.
And although the sacred feminine plays such a strange role in the official language of Islam, rich visions of a "feminine" sacred love saturate Sufi mysticism, as illuminated in this excerpt from a poem by the great thirteenth -century Sufi mystic, Jalal-ud-Din Rumi:
The whole world could be choked with thorns:
A lover's heart will stay a rose garden.
The wheel of heaven could wind to a halt:
The world of lovers will go on turning.
Even if every being grew sad, a lover's soul
Will stay fresh, vibrant, light.
Are all the candles out? Hand them to a lover-
A lover shoots out a hundred thousand fires.
A lover may be solitary, but he or she is never alone:
For companion he always has the hidden Beloved.
The drunkenness of lovers comes from the soul
And Love's companion stays hidden in secret.
A great vision of the Divine Mother has appeared in the mythology of all the greatest tribal cultures. The aborigines, who live in closer communion with The Mother than any other people, have preserved the full range of that extraordinary relationship which we once knew. It is revealed in the following myth, quoted in Robert Lawlor's Voices of the First Day: Awakening in the Aboriginal Dreamtime. Reading this book was one of the most crucial experiences in my life , because it really approaches a complete understanding of how The Mother is lived when you live only with The Mother and nothing else, as the aborigines have chosen to do. They could have written, but they chose to pass on information in oral transmission. They could have developed architecture, but they chose to live nakedly on the breast of The Mother.”
Harvey, Andrew (2013-08-20). The Return of The Mother (Kindle Locations 116-152). North Atlantic Books. Kindle Edition.
The fulfillment of eschatological instruction promised by Jesus
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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