Devadatta Kali, author of In Praise of the Goddess and The Veiling Brilliance

The sage Medhas said:

The Devi appears in many forms. [....] There is no end to the ways in which she reveals herself. And for now she is both the auspicious Ambika and the terrible Kali. [....] Kali appears here [in the Devimahatmya] in a particularly frightening form to embody the Devi's wrath. The Devi, in her lovely form as Ambika, projected the horrific Kali from her own scowling brow.

This form of Kali bears the imagery of death and destruction: the emaciated flesh hanging loose upon the bones, the skull-topped staff, the all-devouring mouth. Kali is the relentless power of time, which in the end swallows up everything. But there is more to Kali than this. Her flesh is black, her tongue is red, her teeth are gleaming white. Black, red, and white represent the three gunas - tamas, rajas, and sattva. Kali embodies all the energy of the universe. She is Shakti personified. Hers is the power to create, sustain, and destroy. She is indeed supreme. [....]

She is The Mother [...] You must go beyond your fear and come to her in love.

[....] What you love, you cannot fear, [.....] And Kali takes us beyond all fear. She has many forms. This wrathful form is called Chamunda. When she appears on the battlefield with bloody mouth and glowing eyes, she is the night of death who laughs derisively and binds men and horses and elephants in her terrible snare. When she haunts the cremation ground, she is Shmashanakali, the embodiment of destructive power who reduces all created things to ash. [...] Shmashanakali presides over the dissolution of matter back into spirit. When [Kali] is pleased, she is the benevolent Bhadrakali. As Shyama, she is worshiped in household shrines as the tender dispeller of fear and the granter of boons. She is also called Bhavabhayaharini, 'she who removes the fear of worldly existence.'

[...] [B]ehind every detail of her appearance lies a sublime truth. [....] For example, [consider] the auspicious Dakshinakali. Her untamed hair hints at unrestrained power and boundless freedom. Some say it represents the veil of illusion, woven from the strands of space and time. Her three eyes represent omniscience, for she sees past, present, and future. Nothing is unknown to the all-knowing Mother. The garland of skulls around her neck is not a symbol of death, as you might think, but of creative power. [....] Each of the fifty skulls stands for a sound of the alphabet, and from these sounds, these vibrating energies, The Mother brings forth the entire universe. So this garland of skulls is, in fact, the alphabet of creation! Kali's full breasts show how she nurtures us. The girdle of severed arms around her waist betokens her power to sever the bonds of karma - to free us from the accumulated deeds that keep us in bondage. Her nakedness represents freedom from illusion, and her blacker-than-black skin, like the endless blackness of the night sky, tells us that she is infinite.

[Kali's paradoxical mixture of maternal tenderness and destructive terror appears polarized on her right and left.] She often appears with four hands. Her lower right hand extends itself in the offering of a boon, as if to say, Ask of me what you will.' [....] One of Kali's greatest boons is fearlessness, which she signals with her upper right hand, the palm held outward. 'Be not afraid!' this gesture proclaims.

[....] Consider The Mother's upper left hand, which wields the bloodied sword of knowledge. This is a strong image. It represents the power of discernment - the ability to separate what is transitory and fleeting from what is real and abiding. This power cuts through appearances and reveals things as they really are. [....] In her lower left hand The Mother dangles the freshly severed head of a demon. This represents the limiting sense of ignorance that she slays. Taken together, Kali's four hands say, atake refuge in me, let go of your fear, let me slay your illusion of smallness and separation, and you will merge into my infinite bliss.'

Devadatta Kali, The Veiling Brilliance, Pages 138-140

Devadatta Kali
In Praise of the Goddess

June 30, 2006
Interview with author Devadatta Kali
Author of In Praise of the Goddess and The Veiling Brilliance
Interview by Lee Prosser - author interview

Devadatta Kali (DAvid Nelson) is a highly respected writer and author of the forthcoming novel The Veiling Brilliance. He is a lecturer, teacher, and author, and wrote the popular book, In Praise of the Goddess. A Vedantist, he has been writing about Vedanta since the 1990s. Devadatta, it is a pleasure to visit with you to discuss the Goddess Kali and your life in Vedanta.

Tell us about your first book, In Praise of the Goddess.

In Praise of the Goddess is the actual translation of a sacred text, the Devimahatmya, which is about 1600 years old. Since it is a holy book, I made the language eloquent and inspiring, as sacred literature should be. Just translating the text wasn't enough, though. It needed explanation to point out its depths and hidden meanings, so I wrote an introduction and then a verse-by-verse commentary. Some people say the book is"scholarly," but I don't want to frighten people off with the"s"Word. Admittedly the book is based on careful scholarship, but that is necessary to make this ancient text come alive—and it really comes alive in a way that few translations from Sanskrit do. I think the excitement of discovery that I felt throughout the process comes through in the book.

Could you share your personal feelings on what is Goddess?

The Goddess exists on every level. Tantra teaches that she is the power that creates this universe. She is that same power residing in each of us as the strength of inconceivable silence, peace, and joy. She is the divine presence that makes everything alive and wonderful, shining with light—not light in a physical sense but something I can't put into words. It's vibrant, and its nature is joy—not joy in the ordinary sense but a self-contained joy of freedom and beauty. We get a taste of this when we are moved by something inspiring — maybe a piece of music, a work of art, the magnificence of nature. In any of these experiences I think we sense the presence of something greater than ourselves."Standing outside"—that is the literal meaning of the word ecstasy. For a moment we stand outside of our ordinary limitations of ego and touch something far greater. Psychologists call this awareness"The unitive dimension of being." It can't be described, not really, but anyone who has had this sort of glimpse into a greater reality will know exactly what I am talking about. This mystical insight need not come necessarily through anything we call religion, although customarily we slap the religious label on it. The divine reality is greater than any or all religions. As I like to say, the experience is primary, and all religions and philosophies are only the afterthoughts. So, to return to your question, to me the Goddess is many things—the universal creative principle; the countless personifications of that principle, such as Durga, Kali, Lakshmi, Sarasvati, the Virgin Mary, Yemaya, and so on; and ultimately she is the pure infinite consciousness which is the true Self of every being.

What is the role of Goddess in life?

Since the Goddess is everything, her roles are without number. She (or he or it, if you prefer) is the source, sustenance, and ultimate goal of all creation, and everything that exists is nothing but her own self-expression. If we can remember that and strive consciously to make the divine presence central to our individual lives—in whatever way we choose to do this—then we live in harmony with the entire universe. There are many ways to do this. The Hindu tradition has the well-known four yogas or spiritual paths: devotion, knowledge, meditation, and selfless action. Each of them or, better, any combination of them that best suits us, is a way back to the center. The Goddess—whatever or however you choose to think of her, him, or it—is the center, where everything comes together, first in harmony, then in unity, then in enlightenment.

What is the role of Goddess in religion?

Here in the Western world, we're living in very exciting times. This is a period of rediscovery of the sacred feminine. There is a deep archetypal need in the human psyche to have a mother, and for far too long The Motherhood of God has been suppressed by the monotheistic religions. They have promoted an imbalance in our world that has led to our present global crises. If what present-day researchers and scholars, not to mention India's Tantric tradition, tell us is true, the Goddess was humankind's earliest conception of divinity. The Willendorf Venus, for example, is 28,000 years old. Cybele, the ancient Anatolian goddess from around 8000 years ago, is a direct ancestor to Durga, who has been worshiped in India without a break (although under various names, such as Aditi, Vak, and Sarasvati) for as far back as we have evidence.

When we read the historical sections of the Jewish Bible in the light of recent scholarship and archeological findings, it becomes clear that the Asherah, YHWH's female consort, played a very important role in the religious lives of the Jewish people. Look at what happened with the establishment of patriarchal"reforms"under King Josiah. During his reign a fifth book of Moses, Deuteronomy, was"discovered" after lying forgotten for centuries in the Jerusalem temple! It denounced the Asherah, and Josiah had her image removed from the temple and destroyed. Officialdom forced the Goddess underground. She survived, of course, variously disguised—as Hokhmah (Sophia) in the Jewish Wisdom tradition and later as Shekhinah in Kabbalah. The brand of Christianity that won out as orthodox by the late fourth century had a similar distaste for the divine feminine. The Goddess in all her forms was forcibly repressed—especially Isis, whose religion was one of Christianity's most serious rivals. I like to say that Isis and her son Horus were forced into the witness-protection program and emerged with new identities as the Virgin Mary and her son Jesus. For Isis it was also a demotion, of course. She had to give up her job descriptions, such as"Queen of Heaven"And"Stella Maris," which were reassigned to Mary, whose cult then became a thriving one throughout the Middle Ages.

Why? Because she presented the gentle, compassionate face of the divine. People wanted that and needed that, especially in view of the harsh, punitive measures taken by the male-dominated church to preserve its hold on power. The role of the Goddess fulfills a profound human need—to have a mother who is near and dear, who is always approachable, and who loves us unconditionally. This is all very general, of course, but in Indian tradition the Goddess takes on many different forms to fulfill different needs, and if you asked me about them, I could be more specific.

What do you see as the most important aspects of the Hindu Goddess, Durga?

Durga is called the Mahadevi, the Great Goddess, and she is the form of The Mother who gives rise to all other forms. She is the subject of the Devimahatmya, which is also known as Sri Durga Saptashati, or Seven-Hundred Verses on Sri Durga. Relating this to what I said earlier, I'd like to mention that at the same time as the Goddess was being suppressed in the Western world, her devotees in India were busy collecting and preserving all the ancient knowledge about her, which was compiled as the Devimahatmya.

Durga is portrayed in sculptures and paintings as a beautiful woman with ten arms to represent that she is present everywhere. Her ten hands hold various weapons and other objects to symbolize that she is all-powerful. She has three eyes to show that she is all-knowing. She rides the lion of dharma, meaning that holy action is virtuous action. Durga is both warrior and mother at the same time. You have to ask yourself, who is more fiercely protective than a mother toward her child? I remember hearing once about an incident at a zoo. Somehow a lion got loose, pounced on a child and had the child's head in its mouth. The Mother was so focused on saving her child that she rushed forward with no thought of her own safety and miraculously pried open the lion's jaws with her bare hands. Now and then a story comes along about a mother who does something almost physically impossible, like lifting up a car to save the child trapped beneath it. That is the power of a mother's love, and that's what we revere in Durga. Durga is a fierce warrior, and she goes after all the personal demons that assail us. So, even though she has this awesome destructive power, what she destroys is anything that threatens our well-being.

What do you see as the most important aspects of the Hindu Goddess, Kali?

In the Devimahatyma Kali emerges from Durga's brow as the embodiment of divine wrath in order to take on a growing army of demonic forces. It's a chilling scene, and in The Veiling Brilliance I recreated it in widescreen technicolor.

Kali is terribly misunderstood, except by her devotees. Yes, she has her horrific side, as she appears in the Devimahatmya, but over the centuries the understanding changed. The most wonderful portrayals of Kali are the 18th-century devotional songs of Ramprasad and Kamalakanta, which show her in many aspects, everything from a naked mad woman on the battlefield devouring demons between her gnashing teeth to the epitome of feminine beauty and gentle motherhood. The beauty of Kali is that she reconciles all the pairs of opposites that bedevil our human experience. She has her benevolent side on the right and her fierce side on the left.

The first Westerners who saw her images were aghast and misinterpreted everything as devilish, but Kali is in fact pure divinity in all its raw power. The symbolism is strong, no doubt—a garland of severed heads around her neck, severed arms forming her girdle, blood oozing from the corners of her mouth—but every feature, no matter how horrific, means something absolutely sublime.

Let's just take her four hands, for example. The lower right hand is extended in a gesture of boon-giving. We can ask The Mother for whatever we want; she'll give it all—worldly enjoyment (bhukti) or spiritual liberation (mukti). Her upper right hand forms the abhayamudra, a gesture that means," Be not afraid."How's that for a gift? Fearlessness is a condition for success in our worldly affairs, of course, but it's also essential for spiritual life. If we let anything hold us back, how can we move forward? OK, that's the benevolent side. What about the other half? Kali's upper left hand wields a curving sword, smeared with the blood and fat of the demons she's slain. Pretty scary, huh? Actually, no. The demons are all the enemies of our own mental and spiritual happiness and well-being. The sword is called jnanakadga, the"sword of knowledge," because it is our own empowerment to cut away from our awareness all the mistaken ideas that cause so much trouble. Those ideas arise in the ego-sense, the thought that I am an individual being—separate, limited, small, alienated. When there is this restrictive idea of"I," everything that is"not-I"becomes the other, and that's where the problems arise—everything from individual grievances to nations at war. So, we look at Kali's lower left hand and find it dangling the freshly severed head of a demon. That is the demon of ego. We are not that small, separate self we mistook ourselves to be; we are the infinite Self that is one with The Mother. Her power of knowledge sets us free. Kali's power is the power of transformation that brings us to enlightenment.

Devadatta Kali, In Praise of the Goddess and The Veiling Brilliance

Archives of FAQs and Articles on Shakti/Last Judgment/Qiyamah

The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) 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)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“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)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“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.”
M. Bucaille, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament

“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
December 2, 1979—London, UK

“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981

“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982

“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Chistmas Puja, Ganapatipule, India—25 December 1997

“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Easter Puja, London, UK—11 April 1982

“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day�s Yuga Dharma. It is the way the Last Judgement is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)

“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi

“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA

“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi

“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Mar 22 1981—Sydney, Australia

“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)

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