Only within humans She finds the possibility of being awakened
>
> Nicole beautifully framed her thoughts with these words: "We have
> the unique privilege to live two lives in one, one material, one
> spiritual, let's enjoy it fully.”i would want to copy it and
> say"We have the priceless privilege to live with two Divine
> Mothers, one physically without, one spiritually within, let's
> enjoy it fully.”By that i mean no disrespect to our own mothers
> and Mother Earth. The Divine Feminine is indeed raising us humans
> in all Her forms - let's enjoy them fully!
>
The follower of Sakthism, the worshiper of Shakti, is called Shakta.
His conception of the Goddess is described in the Shakti Tantra
Shastras, i.e., the holy scriptures of Sakthism, often in a very
poetical way. Whereas we speak of Mother Nature only in a comparative
manner, for the Shakta it is absolute reality. Nature is Her body.
Her presence is personally felt by him, when he is standing on the
fertile ground of the earth; he touches Her life in the blossoms of
the pure lotus-flower. She animates all living creatures. His own
body is a part of Her great body. Worshipping Her in all Her
different forms, he will find Her light, too, within his mind and
consciousness. Thus, to the Shakta the whole universe of mind and
matter reveals itself in its unity; he see before him Her great body
which he adores; Her sacred feet, Her heart, Her mind.
It might be useful to describe this poetical view, which is at once
physical and transcendental, by means of another diagram. We may for
this purpose represent matter and mind by two circles , which
intersect each other.
Where they intersect, there is Shakti, so to speak, in Herself. But
Her influence, Her being spreads into the whole realm of matter as
well as that of mind. Nowhere is She absent, but Her presence is less
distinct, is somehow veiled in those parts, which are further from
the centre, where She is in Herself. Thus, for the sake of linear
explanation, the mineral world—the solid matter—would have to be
situated the furthest from Her, because there, as for instance in
stone, She—Life Herself—is, much veiled, stone to the ordinary
human view appearing to be dead. Nearer to Her is the realm of
plants, where, with their growing and blossoming, She already becomes
more apparent.... Then, in due order with regard to Her would come
the world of animals, which being animated have within their life—although perhaps still unconsciously—some access to Her. Lastly,
within the highly developed organism of man She, for the first time,
is inherent in her essential being. There She finds the possibility
of being consciously awakened, so that she appears to him, who is
looking and striving for her, in Her true nature as Shakti herself.
The Indian Religion of the Goddess Shakti
DR. HANS KOESTER
The original conception of the goddess is that of Mother Earth
Primordial Goddess (Mythic)
What we know about prehistoric goddess traditions comes to us from
archaeological record and remnants of oral traditions, such as
the"Old Woman"of the Aboriginals in Australia. The original
conception of the goddess is that of Mother Earth, the sacred female
force responsible for the creation of the earth and all its flora and
fauna. The goddess was the universal soul, who accepted plant,
animal, and human matter in death in order to create new life from
the remains. Original depictions of the Primordial Goddess are
symbolic and date back to the Paleolithic era (Lower Paleolithic
2,500,000 B.C. to 120,000 B.C.; Middle Paleolithic, from 300,000 to
30,000 B.C.; and Upper Paleolithic 30,000 to 10,000 B.C.). Many
images represent the vulva, often with a seed or an eye. Depicting a
seed was a way to link the female body with the reproductive
capabilities of nature. Believed by many scholars to have been part
of early goddess worship traditions, some have theorized that these
images could be linked to early matrilinear or even gynocratic
practices in which women, particularly mothers, were responsible for
governing the community.
Worship of the Primordial Goddess flourished during the Upper
Paleolithic era, and many scholars believe that during this period,
the female body was used to explain the phenomena that prehistoric
people observed in nature. The goddess, as the divine creator, was
mirrored in each woman's body; she was linked to the changing
seasons, the behaviors of the animals that early people hunted, and
the various observable cosmological patterns. The cycles of nature
were reflected in the cycles of the female body, such as
menstruation, pregnancy, birth, and lactation. Stylized images of the
female body have been found on cave floors, most of them emphasizing
only one body part, such as the breasts, genitals, or buttocks; this
anatomical emphasis may have linked the feature's biological function
with other observable processes in nature, such as animal
reproduction, the growth and flowering of plants, or the cycles of
the moon.
Beginning in the late Paleolithic period and continuing throughout
the Neolithic era (around 10,000 B.C.), a major transition took place
in which people began to live in organized communities, to
domesticate animals, and to farm. With the end of nomadic life came a
dramatic shift in ideology. Although the Primordial Goddess was the
original model, as later goddess traditions developed, she was given
different roles according to the beliefs and spiritual needs of the
people who worshipped her. The tradition of the Mother Earth Goddess
can be seen reflected in many different conceptions of the divine
feminine including the Greek mother goddess, Gaea, the original
inspiration for the Primordial Goddess place setting. Regardless of
the many forms she takes that are celebrated globally, all goddess
traditions owe something to the early worship of and appreciation for
the Primordial Goddess.
Primordial Goddess (Mythic)
www.brooklynmuseum.org/
Translations, Editions, and Secondary Sources
Ann, Martha, and Dorothy Myers Imel. Goddesses in World Mythology.
Oxford, UK and New York: Oxford University Press, 1993
Eisler, Riane. The Chalice and the Blade: Our History, Our Future.
1987; reprint ed. New York: HarperCollins, 1995.
Gadon, Elinor W. The Once and Future Goddess: A Symbol for Our Time.
San Francisco: Harper & Row, 1989.
Gimbutas, Marija. The Goddess and Gods of Old Europe: Myths and Cult
Images. Berkeley: University of California Press, 1982.
Husain, Shahrukh. The Goddess: Power, Sexuality, and the Feminine
Divine. Ann Arbor: University of Michigan Press, 2003.
Leeming, David Adams. Goddess: Myths of the Female Divine. Oxford, UK
and New York: Oxford University Press, 1994.
Ruether, Rosemary Radford. Goddesses and the Divine Feminine: A
Western Religious History. Berkeley: University of California Press,
2005.
Sjoo, Monica. The Great Cosmic Mother: Rediscovering the Religion of
the Earth. 1987; 2nd ed., San Francisco: HarperSanFrancisco, 1991.
Sprout, Barbara, ed. Primal Myths: Creation Myths Around the World.
1979; reprint ed., San Francisco: Harper & Row, 1991.
Stone, Merlin. When God Was a Woman. San Diego: Harvest Books, 1978.
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