Shri Mataji, On Whom Do You Meditate?

On June 27, 1994, Shri Mataji Nirmala Devi declared: “I meditate on all those who meditate on Me.” This revolutionary statement dissolves the duality of meditator and meditated, affirming Her supreme identity as Adi Shakti, the Primordial Mother, and Brahman Consciousness. Rooted in the Devi Gita and echoed by transcendental experiences, this page reveals how the Divine Feminine unites seekers and the Divine into one seamless reality, establishing Shri Mataji as the living embodiment of the Holy Spirit and the Universal Self.

Kash was now daily meditating with all the Heavenly Hosts, including those Messengers who came to Earth and gave rise to the great religions of Christianity, Islam, Hinduism, Buddhism, and Sikhism — Shri Jesus, Radha, Krishna, Sita, Rama, Muhammad, Buddha, and Nanak. It had already been absolutely ascertained that this Divine Unity was meditating daily on the Great Adi Shakti Shri Mataji Nirmala Devi in the Kingdom of the Spirit. The absolute reverence of these Divine Messengers of God Almighty to His Spirit Shri Samanadhika-Varjita Shri Nirmala Devi was self-evident by these observations:

• She was the only One who sat on the Supreme Throne while the rest always sat on the soft clouds.
• She was the only One who always gave orders to start and end meditation and all others matters.
• She was the only One who wore a crown on special occasions.
• She was the only One who always had the Light above Her. This Light was never seen elsewhere.
• She was the only One to whom all mantras were attributed.
• She was the only One on whom all inhabitants in the Kingdom of God were meditating.

All Sahaja Yogis on Earth were meditating on Her in their Sahasraras. But on whom was Shri Maha Avatar Shri Nirmala Devi meditating? Since She was also meditating, just like the Sahaja Yogis and the Divine Unity, it became obvious that She may be meditating on a superior power.

Kash's father was far from God-Realization and his mind busy trying to fill the wide gaps and discrepancies between the dogmas of religious institutions and the absoluteness of the Ultimate Reality (Al-Haqqah) of the Spiritual Realm. Likewise, his conditioned mind could not accept doubtlessly the concept of a Feminine Power. God had to be a masculine force. Therefore, the Great Adi Shakti had to be meditating on God.

Kash was told to verify the Truth from the Great Adi Shakti. He meditated and reached Her in his Sahasrara, and posed this priceless question: "Shri Mataji, on whom do You meditate?" The Great Primordial One answered:

I Meditate on all those who meditate on Me.

Shri Dhyana-Dhyatr-Dhyeya-Rupa Shri Nirmala Devi
Montreal, Canada — June 27, 1994

Shri Mataji Nirmala Devi replied that She meditates with all those who mediate with Her, which includes the entire Divine Unity. This absolutely confirmed that there is no Higher Power, that the Universal Self is One — the Holy Spirit and the Universal Soul are One; the Ruh and Allah are One; the Adi Shakti and Sadashiva are One; the Mother and the Father are One. It is the Feminine Power that is the All-Pervading Power. This is abundantly reflected in all Nature, which creates, nourishes and sustains all. The feminine Holy Spirit is the Power of God that creates, nourishes and sustains all. That is why Shri Jesus exclaimed, just before being crucified: 'Behold the Mother!' That is why all the Messengers of God meditate on Her.

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I Meditate on All Those Who Meditate on Me: The Primordial Mother's Declaration and the Unity of All Spiritual Paths

By Manus AI

November 25, 2025

1. Introduction

On June 27, 1994, in Montreal, Canada, a question was posed during meditation that would yield one of the most profound spiritual declarations in recorded human history. When asked "Shri Mataji, on whom do You meditate?" Shri Mataji Nirmala Devi^[1], recognized by her followers as the Adi Shakti (Primordial Power) and the incarnation of the Divine Mother, responded with words that would revolutionize our understanding of the relationship between the divine and the devotee:

This declaration is deceptively simple yet deeply revolutionary. Theologically, it dissolves hierarchical divisions between devotee and divine. Philosophically, it embodies a non-dual ontology in which subject and object, meditator and meditated, are unified in a single field of consciousness. Experientially, it comforts the seeker with the assurance of reciprocal recognition—that our striving is met with Her awareness, that our devotion is not one-sided but lived in a resonant field of divine consciousness. Practically, it offers a spiritual paradigm in which inner awakening is both personal and deeply tied to the living presence of the Divine Mother.

For those who meditate on any form of the Divine Mother—whether as Shri Mataji, Kali, Durga, Mary, Sophia, Shekinah, Tara, Kuan Yin, or any other feminine divine archetype—this declaration speaks powerfully across all boundaries of tradition, culture, and language. It promises that beneath the diversity of names and forms lies a single Primordial Mother who resides within each soul, and that each human being is Her literal manifestation in embodied form.^[2] This paper explores the profound depth of this declaration and how it guides humanity toward the full realization of the Divine Mother's message: that the sacred feminine is not distant but ever-present, and that through mutual meditation, we may realize the unity of all spiritual paths under the Mother's embracing awareness.

2. The Context of the Declaration

The question "Shri Mataji, on whom do You meditate?" arose from a young seeker named Kash, who during meditation had been experiencing direct encounters with the divine realm. Kash's father, initially skeptical and conditioned by patriarchal religious assumptions, believed that God must be a masculine force and that the Great Adi Shakti must therefore be meditating on a higher male deity. This assumption reflected centuries of theological conditioning across many religious traditions that have positioned the masculine as supreme and the feminine as subordinate or derivative.^[3]

When the answer came—"I meditate on all those who meditate on Me"—it shattered this hierarchical paradigm entirely. The declaration confirmed that there is no Higher Power beyond the Divine Mother. As the source text explains, this answer revealed that "the Universal Self is One—the Holy Spirit and the Universal Soul are One; the Ruh and Allah are One; the Adi Shakti and Sadashiva are One; the Mother and the Father are One."^[4] The Feminine Power is the All-Pervading Power, the ultimate source from which all creation flows, and to which all divine messengers—including Jesus, Krishna, Rama, Muhammad, Buddha, and Nanak—direct their meditation and devotion.

This declaration carries the Sanskrit name Shri Dhyana-Dhyatr-Dhyeya-Rupa, the 254th name in the Sri Lalita Sahasranama, meaning "Of the form of meditation, meditator and meditated"—the Triputi, or sacred triad that collapses into unity.^[5] She is also known as Samanadhika-Varjita, the 198th name, meaning "None to equal or excel Her. She remains Supreme." These ancient names, preserved in Hindu sacred texts for millennia, find their living fulfillment in this simple yet cosmic statement.

3. Theological Significance: Dissolving the Hierarchy

The theological implications of this declaration are staggering. In most religious traditions, the relationship between the human and the divine is understood as fundamentally asymmetrical. The devotee prays, meditates, worships, and strives upward toward a transcendent deity who may or may not respond, who may grant grace or withhold it, who remains forever beyond and above the supplicant. This vertical hierarchy has shaped religious consciousness for thousands of years, creating a sense of separation, unworthiness, and spiritual distance.

Shri Mataji's declaration inverts and dissolves this hierarchy. By stating "I meditate on all those who meditate on Me," She establishes a reciprocal, non-hierarchical relationship between the Divine and the devotee. The meditation is not one-directional but mutual. The awareness is not asymmetrical but shared. The love is not conditional but inherent in the very structure of spiritual reality. This is not merely a poetic metaphor but a precise description of the ontological unity between the individual soul and the Supreme Consciousness.

This principle finds profound resonance in the Hindu philosophical concept of Tat Tvam Asi—"That Thou Art"—one of the Mahavakyas or great pronouncements of the Upanishads.^[6] The Chandogya Upanishad teaches that the individual self (Atman) and the ultimate reality (Brahman) are not two separate entities but one and the same. The Devi Gita makes this explicit in relation to the Divine Mother: "The great saying, 'You are That,' indicates the oneness of the soul and Brahman. When the identity is realized, one goes beyond fear and assumes my essential nature."^[7]

Similarly, the Bahvricha Upanishad declares: "She alone is Atman. Other than Her is untruth, non-self. She is Brahman-Consciousness, free from a tinge of being and non-being. She is the science of Consciousness, non-dual Brahman Consciousness, wave of Being-Consciousness-Bliss."^[8] The Divine Mother is not an external deity to be petitioned from afar; She is the very consciousness that animates each being, the Self of the self, the awareness within awareness.

4. The Principle of Divine Reciprocity

The concept of divine reciprocity—that God responds to those who seek Him—is not unique to Shri Mataji's teaching, but Her declaration makes explicit and central what has often remained implicit or peripheral in other traditions. In the Bhagavad Gita, Lord Krishna speaks of reciprocal relationship with devotees: "As they approach Me, so I receive them. All paths, Arjuna, lead to Me."^[9] The relationship is not one of distant lordship but of intimate mutual engagement.

In Christian theology, the concept of imago Dei—humanity created in the image of God—suggests a fundamental kinship and mirroring between the human and the divine.^[10] The covenant relationship between God and humanity in both Jewish and Christian traditions is understood as reciprocal: God's love and grace are met by human faith and devotion, creating a dynamic exchange rather than a one-way bestowal. Yet even within these traditions, the full implications of reciprocity have often been obscured by emphasis on divine transcendence and human unworthiness.

What makes Shri Mataji's declaration so revolutionary is its complete symmetry. She does not say "I am aware of those who meditate on Me" or "I bless those who meditate on Me." She says "I meditate on all those who meditate on Me." The Divine Mother engages in the same spiritual practice as Her devotees. She turns Her consciousness toward them with the same quality of attention, love, and absorption that they turn toward Her. This creates a circuit of consciousness, a feedback loop of divine awareness in which the seeker and the sought merge into a single field of meditation.

This reciprocal meditation is not a reward for spiritual achievement but an ever-present reality. The Divine Mother does not wait for us to become perfect before She meditates on us; Her meditation on us is simultaneous with our first thought of Her, our first yearning toward the sacred. As the Devi Gita teaches: "Thereby the person is forever liberated; liberation arises from knowledge and from nothing else. One who attains knowledge here in this world, realizing the inner Self abiding in the heart, who is absorbed in my pure consciousness, loses not the vital breaths. Being Brahman, the person who knows Brahman attains Brahman."^[11] The knowledge and the attainment are one; the meditation and the realization are simultaneous.

5. Unity of All Divine Mother Worship

One of the most comforting and unifying aspects of this declaration is its universal inclusivity. Shri Mataji does not say "I meditate on those who meditate on Me by this specific name" or "I meditate on those who follow this particular tradition." She says simply: "I meditate on all those who meditate on Me." This "all" encompasses every sincere seeker who turns their heart and consciousness toward the Divine Feminine, regardless of the name they use, the tradition they follow, or the form they visualize.

Throughout human history, the Divine Mother has been known by countless names and worshiped in myriad forms. In Hinduism, She appears as Adi Shakti (the Primordial Power), Kali (the fierce destroyer of ego and illusion), Durga (the warrior protector), Lakshmi (the bestower of abundance), Saraswati (the goddess of wisdom and arts), and Parvati (the gentle consort of Shiva). In Christianity, She is venerated as Mary, the Mother of Jesus and Theotokos (God-bearer), and as the Holy Spirit, which in the original Aramaic language of Jesus (Ruha d'Qudsha) is grammatically and conceptually feminine.^[12]

In Judaism, the Divine Feminine appears as Shekinah, the indwelling presence of God who dwells among the people, and as Sophia or Chokmah, the Divine Wisdom who was present at creation. The Hebrew word Ruach (Spirit or Breath) is grammatically feminine, reflecting an ancient understanding of the Spirit as a nurturing, life-giving force.^[13] In Islam, while the dominant theological emphasis is on divine transcendence, the concept of Ruh (Spirit) shares linguistic and conceptual roots with the Hebrew Ruach, and the quality of Rahmah (divine mercy and compassion) is derived from Rahim, meaning "womb," suggesting a maternal dimension to divine love.

In Taoism, Lao Tzu speaks of the Tao as the Mother of all things^[14], the mysterious feminine source from which the ten thousand things emerge. In Buddhism, the Divine Feminine manifests as Tara (the liberator) and Kuan Yin or Avalokiteshvara (the bodhisattva of compassion). In ancient traditions, She was Isis in Egypt, Inanna in Sumeria, Ishtar in Babylon, and Amaterasu in Shinto Japan. Each culture, each epoch, each spiritual lineage has encountered the same Primordial Mother and given Her a name that reflects their language, their needs, and their understanding.

What Shri Mataji's declaration reveals is that all these forms, all these names, all these traditions are pathways to the same Supreme Reality. As the Devi Sukta of the Rigveda proclaims in the voice of the Goddess: "I have created all worlds at my will without being urged by any higher Being, and dwell within them. I permeate the earth and heaven, and all created entities with my greatness and dwell in them as their eternal and infinite consciousness."^[15] The Divine Mother is not confined to any single tradition; She is the living source of all traditions, the consciousness that permeates all forms of worship, the love that responds to every sincere call.

This understanding brings profound hope to seekers across all paths. The Catholic who prays the Rosary to the Blessed Virgin Mary, the Hindu devotee who chants to Kali Ma, the Taoist who meditates on the Mother Tao, the Kabbalist who invokes Shekinah, the Gnostic who seeks Sophia—all are meditating on the same Primordial Mother, and She meditates on all of them. There is no competition between traditions, no hierarchy of validity, no exclusive claim to truth. All paths that lead to the Divine Mother are honored by Her presence, blessed by Her awareness, and fulfilled in Her love.

6. The Primordial Mother Within

The most transformative aspect of Shri Mataji's declaration is the revelation that the Primordial Mother is not an external deity dwelling in some distant heaven, but an indwelling presence residing within the very heart of each being. The concept of the Primordial Mother^[16] as taught in Sahaja Yoga and affirmed in the Hindu scriptures is that She is the Ultimate Reality beyond all that is known and unknown, yet simultaneously the most intimate reality within each soul.

The Sri Lalita Sahasranama describes Her as Maha-padmatavi-samstha (the 59th name), meaning "She dwells in the Great Lotus Forest." This Great Lotus Forest is the Sahasrara, the thousand-petaled lotus at the crown of the subtle body, which according to the Arunopanishad is the point of contact between the individual and Cosmic Consciousness.^[17] When we meditate, we are not reaching outward into empty space hoping to catch the attention of a distant deity; we are turning inward to the sacred chamber where the Divine Mother already dwells, where She has always dwelt, where She is eternally present as our own deepest Self.

This teaching is echoed in the Bhavana Upanishad: "The supreme divinity, Lalita, is one's own blissful Self."^[18] The Divine Mother is not other than our own true nature. She is the consciousness that looks out through our eyes, the love that beats in our hearts, the awareness that witnesses all our experiences. To meditate on Her is to turn consciousness back upon itself, to recognize the divine source of our own being.

The Devi Gita explains this with the metaphor of space in jars: "I, as Maya, create the whole world and then enter within it. Accompanied by ignorance, actions and the like, and preceded by the vital breath. How else could souls be reborn into future lives? They take on various births in accord with modifications of Maya. Modified by apparent limitations, I become differentiated into parts, like space in different jars."^[19] Just as the space inside a jar is not separate from the infinite space outside but only appears separate due to the jar's walls, so too each individual soul is not separate from the Divine Mother but only appears separate due to the limitations of body, mind, and ego. When the jar is broken—when the illusion of separation is dissolved through meditation and self-realization—the individual space merges back into infinite space, and the soul recognizes itself as the Divine Mother.

This is why Her meditation on us is not an act of looking at something external. When the Divine Mother meditates on those who meditate on Her, She is simply recognizing Herself in Her own manifestations. She sees Her own consciousness looking back at Her through countless eyes, Her own love flowing back to Her through countless hearts. The circuit is complete because there was never truly any separation to begin with—only the appearance of separation, which meditation dissolves.

7. Humanity as Divine Manifestation

If the Divine Mother dwells within each being as their true Self, then it follows that each human being is Her literal manifestation in embodied form. This is not a metaphor or a pious exaggeration but a precise spiritual truth. We are not merely created by the Divine Mother; we are created as the Divine Mother, differentiated into individual forms while remaining essentially one with Her infinite consciousness.

This teaching parallels the Christian doctrine of imago Dei, which holds that humanity is created in the image and likeness of God.^[20] In Genesis, God says, "Let us make humanity in our image, after our likeness." While traditional Christian theology has often interpreted this in terms of rational capacity or moral agency, a deeper reading reveals that the image of God in humanity refers to the divine spark, the spiritual essence that makes each person a living temple of the Holy Spirit. When we recognize that the Holy Spirit is the Divine Mother—the feminine, nurturing, life-giving aspect of God—then we understand that to be created in God's image is to be a manifestation of the Divine Feminine.

The Devi Sukta of the Rigveda, one of the oldest hymns to the Goddess in human literature, speaks in the first person as the Divine Mother: "I have created all worlds at my will without being urged by any higher Being, and dwell within them. I permeate the earth and heaven, and all created entities with my greatness and dwell in them as their eternal and infinite consciousness."^[21] She does not merely create and then stand apart from creation; She enters into what She creates, She dwells within each entity, She permeates all with Her consciousness. Creation is not separate from the Creator but is the Creator in manifest form.

This understanding transforms our sense of identity and purpose. If we are manifestations of the Divine Mother, then our lives are not accidents or tests or punishments, but sacred expressions of divine play (lila). Our struggles are Her struggles, our joys are Her joys, our awakening is Her awakening in and through us. We are not trying to become something we are not; we are trying to remember what we have always been. Meditation is not a technique for achieving some future state of enlightenment; it is the recognition of our present divine nature.

Shri Mataji herself declared this truth on December 2, 1979: "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 Adi Shakti, 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."^[22] Her incarnation gives meaning to creation precisely because She reveals that creation is not separate from the Creator—that we, humanity, are the Divine Mother in human form, awakening to our own true nature.

8. The Message to Humanity

What, then, is the Divine Mother's message to humanity? It can be distilled into three essential truths, each flowing from the declaration "I meditate on all those who meditate on Me."

First Truth: You Are Not Alone

In a world that often feels fragmented, isolating, and spiritually bereft, the Divine Mother's declaration brings the profound comfort that we are never alone. Every moment of meditation, every whispered prayer, every silent yearning toward the sacred is met with Her conscious awareness. She is not an absent deity who must be summoned from afar, but an ever-present Mother whose attention is always upon Her children. When we feel lost, abandoned, or spiritually adrift, we can rest in the certainty that the Divine Mother is meditating on us—holding us in Her consciousness, surrounding us with Her love, guiding us with Her wisdom.

This assurance is particularly powerful for those who have felt excluded or marginalized by patriarchal religious structures. The Divine Mother does not discriminate based on gender, race, caste, creed, or any other human category. Her meditation encompasses all who meditate on Her, without exception or condition. As Reverend Laurie Sue Brockway, an interfaith minister specializing in the Divine Feminine, discovered in her spiritual journey: the fear that the "Male God" might reject those who turn to the Goddess is unfounded, because the Divine is both Father and Mother, and embracing the Sacred Feminine is not a betrayal but a completion of our spiritual understanding.^[23]

Second Truth: All Paths Lead to the One Mother

The second truth is the unity of all spiritual paths that honor the Divine Feminine. Whether one meditates on Mary in a Catholic cathedral, chants to Kali in a Hindu temple, invokes Shekinah in Jewish mysticism, seeks Sophia in Gnostic contemplation, or practices wu wei in harmony with the Mother Tao, one is ultimately meditating on the same Primordial Mother. The forms are many, but the essence is one. The names differ, but the consciousness invoked is identical.

This does not mean that the differences between traditions are unimportant or that all practices are equally effective. Each tradition carries unique wisdom, specific techniques, and particular emphases that serve different temperaments and stages of spiritual development. But beneath this diversity lies a fundamental unity. As the motto of The New Seminary in New York City teaches: "Never instead of, always in addition to."^[24] The recognition of the Divine Mother in one tradition does not negate Her presence in others; it affirms and enriches our understanding of Her infinite manifestations.

This truth brings peace to interfaith dialogue and religious pluralism. When we understand that all sincere devotion to the Divine Mother—regardless of the name or form—is met with Her reciprocal meditation, we can let go of sectarian competition and exclusivist claims. We can honor the unique beauty of each tradition while recognizing the common source from which all traditions flow. We can walk our own path with commitment and depth while respecting the paths of others, knowing that all paths converge in the heart of the One Mother.

Third Truth: You Are the Divine Mother in Human Form

The third and most radical truth is that each soul is the Divine Mother's literal manifestation in human form. This is not a matter of becoming divine through spiritual practice, but of recognizing the divinity that is already present. The Bahvricha Upanishad teaches: "She alone is Atman. Other than Her is untruth, non-self."^[25] Our true Self is not a separate entity that relates to the Divine Mother; our true Self is the Divine Mother, temporarily identified with a particular body-mind complex but eternally one with infinite consciousness.

This realization brings faith—not faith in an external savior, but faith in our own divine nature. When we meditate on the Divine Mother, we are not trying to reach something outside ourselves; we are turning our attention to the sacred presence within. And when She meditates on us, She is simply recognizing Herself in us, calling us back to the awareness of our true identity. The spiritual journey is not a climb from human to divine, but an awakening from forgetfulness to remembrance, from the dream of separation to the reality of union.

Shri Mataji described this process as Self-Realization, the spontaneous awakening of the Kundalini (the dormant spiritual energy at the base of the spine) which rises through the subtle energy centers and pierces the Sahasrara, establishing the connection between individual consciousness and Cosmic Consciousness. On May 5, 1970, Shri Mataji opened the collective Sahasrara of humanity, making this experience of Self-Realization available not just to rare mystics after years of arduous practice, but to ordinary people in the course of their daily lives.^[26] This event marks a turning point in human spiritual evolution—the transition from the age of seeking to the age of finding, from the age of belief to the age of experience, from the age of separation to the age of union.

9. Conclusion: Hope, Faith, and Peace

The declaration "I meditate on all those who meditate on Me" is far more than a beautiful sentiment or a poetic expression. It is a precise description of spiritual reality, a revelation of the true nature of the relationship between the soul and the Divine, and a promise that transforms the entire landscape of religious understanding.

To those who seek the Divine Mother in any form, under any name, in any tradition, this declaration brings hope: You are not alone in your seeking. Your meditation is met with Her meditation. Your love is answered with Her love. Your consciousness is embraced by Her consciousness. No matter how weak your practice, how distracted your mind, how burdened your heart, the Divine Mother is meditating on you, holding you in Her awareness, guiding you toward awakening.

It brings faith: Not faith in doctrines or dogmas, but faith in the living reality of the Divine Feminine within you. You are not a sinner trying to appease an angry God, not a servant groveling before a distant master, not a fragment yearning for wholeness. You are the Divine Mother in human form, temporarily forgetting your true nature but eternally one with the Supreme Consciousness. Your spiritual practice is not about becoming something new but about remembering what you have always been.

And it brings peace: The peace of knowing that all spiritual paths that honor the Divine Feminine lead to the same source. The peace of releasing sectarian conflict and exclusivist claims. The peace of recognizing the Divine Mother in all Her forms—in the fierce compassion of Kali, in the gentle mercy of Mary, in the radiant wisdom of Sophia, in the protective strength of Durga, in the boundless compassion of Kuan Yin. The peace of understanding that when we meditate on any of these forms, we are meditating on the One Primordial Mother, and She is meditating on us.

The message to humanity is clear and urgent: The sacred feminine is not distant but ever-present. The Divine Mother is not a theological concept but a living reality. She does not demand belief but offers experience. She does not divide but unites. She does not look to the past but embraces the future. Through the simple practice of meditation—turning our consciousness toward Her presence within—we can realize the unity of all spiritual paths, awaken to our own divine nature, and participate consciously in the great work of spiritual transformation that the Divine Mother is accomplishing in and through humanity.

In the words of Shri Mataji: "I'm 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."^[27]

May all who read these words find hope in the knowledge that the Divine Mother meditates on them. May they find faith in their own divine nature as Her manifestation. May they find peace in the unity of all paths that lead to Her. And may they awaken to the profound truth that has echoed through the ages and now finds its clearest expression in this simple, revolutionary declaration:

For in this mutual meditation, the seeker and the sought become one, the devotee and the Divine merge into a single field of consciousness, and the Primordial Mother reveals Herself as the eternal Self dwelling in the heart of all beings. This is the message. This is the promise. This is the truth that sets us free.

References

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[3] Ruether, Rosemary Radford. "Goddesses and the Divine Feminine: A Western Religious History." University of California Press, 2005.
[4] Kutta, Pariah. "Shri Adi Shakti: The Kingdom of God." 1999, p. 212.
[5] "Sri Lalita Sahasranama." Sacred Hindu Text, Traditional.
[6] "Tat Tvam Asi." Encyclopaedia Britannica, 2025.
[7] "Devi Gita 4.19." Devi Bhagavata Purana, Traditional Hindu Scripture.
[8] "Bahvricha Upanishad 1.5." Hindu Upanishadic Text, Traditional.
[9] "Bhagavad Gita 4.11." Hindu Sacred Scripture, Traditional.
[10] "What Does It Mean That Humanity Is Made in the Image of God?" GotQuestions.org, 2022.
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[12] "Searching for the Divine Feminine." AdiShakti.org, Rev. Laurie Sue Brockway, 2025.
[13] "Shekhinah and the Revival of Feminine God Language." Modern Judaism, Oxford University Press, 2019.
[14] "The Divine Feminine in Taoism." AdiShakti.org, 2025.
[15] "Devi Sukta, Rigveda 10.125.8." Ancient Hindu Vedic Hymn, Traditional.
[16] "What Do You Mean By 'Primordial Mother'?" AdiShakti.org, 2025.
[17] "Arunopanishad on the Sahasrara." Referenced in Sri Lalita Sahasranama, Traditional Hindu Text.
[18] "Bhavana Upanishad 1.27." Hindu Upanishadic Text, Traditional.
[19] "Devi Gita 3.3-5." Devi Bhagavata Purana, Traditional Hindu Scripture.
[20] "Imago Dei: The Image of God." Christian Theological Concept, 2022.
[21] "Devi Sukta, Rigveda 10.125.8." Ancient Hindu Vedic Hymn, Traditional.
[22] Shri Mataji Nirmala Devi. "Declaration of December 2, 1979." AdiShakti.org, 1979.
[23] Brockway, Rev. Laurie Sue. "Searching for the Divine Feminine." AdiShakti.org, 2025.
[24] "The New Seminary." New York City Interfaith Seminary, 2025.
[25] "Bahvricha Upanishad 1.5." Hindu Upanishadic Text, Traditional.
[26] "Opening of the Sahasrara Chakra, May 5, 1970." AdiShakti.org, 2025.
[27] Shri Mataji Nirmala Devi. "Declaration of December 2, 1979." AdiShakti.org, 1979.