The Indian Magna Mater - 1 The Divine Mother

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The Indian Magna Mater - I The Divine Mother

Arthur Avalon (Sir John Woodroffe)

 

The worship of the Great Mother as the Grand Multiplier is one of

the oldest in the world. As I have elsewhere said, when we throw our

minds back upon the history of this worship, we discern even in the

most remote and fading past the Figure, most ancient, of the mighty

Mother of Nature. I suspect that in the beginning the Goddess

everywhere antedated, or at least was predominant over, the God. It

has been affirmed (Glotz: Ægean Civilization, 243) that in all

countries from the Euphrates to the Adriatic, the Chief Divinity was

at first in woman form. Looking to the east of the Euphrates we see

the Dusk Divinity of India, the Adya-Shakti and Maha-Shakti, or

Supreme Power of many names -- as Jagadamba, Mother of the World,

which is the Play of Her who is named Lalita, Maya,

Mahatripurasundari and Maha-kundalini, as Maha-Vaishnavi, the

Sapphire Devi who supports the World, as Mahakali who dissolves it,

as Guhyamahabhairavi, and all the rest.

 

This Supreme Mother is worshipped by Her devotees from the

Himalayas, the " Abode of Snow, " the northern home of Shiva, to Cape

Comorin in the uttermost south -- for the word Comorin is a

corruption of Kumart Devi or the Mother. Goddesses are spoken of in

the Vedas as in the later Scriptures. Of these latter, the Shakta

Tantras are the particular repository of Mother-worship.

 

To the Shakta, God is his Supreme Mother. In innumerable births he

has had countless mothers and fathers, and he may in future have

many, many more. The human, and indeed any, mother is sacred as the

giver (under God) of life, but it is the Divine Mother of All

(Shrimata), the " Treasure-House of Compassion " , who alone is both

the Giver of life in the world and of its joys, and who (as Tarini)

is the Saviouress from its miseries, and who again is, for all who

unite with Her, the Life of all lives -- that unalloyed bliss named

Liberation. She is the Great Queen (Maharajni) of Heaven and of yet

higher worlds, of Earth, and of the Underworlds. To Her both Devas,

Devis, and Men give worship. Her Feet are adored by even Brahma,

Vishnu, and Rudra.

 

The Shakta system, in its origin possibly Non-Vaidik, is in several

respects an original presentment, both as regards doctrine and

practice, of the great Vedantic Theme concerning the One and the

Many. As an organic and dynamic system it interprets all in terms of

Power, from the atom of Matter, which is said by modern science to

be a reservoir of tremendous energy, to the Almighty, which is the

commonest name in all Religions for God. It is the cult of Power

both as the Partial and as the Whole, as the worshipper may desire.

God is here regarded under twin aspects; as Power-Holder or

the " male " Shiva, and as Power or Shakti, the Divine Spouse and

Mother.

 

The symbolism of the Shaktas' " Jeweled Tree of Tantra " is brilliant,

and meets the demand of Nietzsche that the abstract should be made

attractive to the senses. It is largely of the so-called " erotic "

type which is to be found to some and varying degree in Hinduism as

a whole.

 

The symbols employed are either geometric -- that is, Yantric -- or

pictorial. A Yantra is a diagrammatic presentation of Divinity, as

Mantra is its sound-expression. The former is the body of the

latter. The higher worship is done with Yantra.

 

Pictorial symbolism is of higher and lower types. The former is

popular, and the latter may be described by the French term peuple.

 

I will now describe a Yantra and the greatest of Yantras, namely the

Shriyantra. We have no longer to deal with pictures of persons and

their surroundings, but with lines, curves, circles, triangles, and

the Point.

 

The great symbol of the Mother is the Shriyantra, from the center of

which She arises like the solar orb at morn, but in a blaze of light

excelling the brilliance of countless midday suns and the coolness

of innumerable moons. The center is the Point, or Bindu -- that is,

the Mother as Concentrated Power ready to create. Around Her is the

Universe, together with its Divinities or Directing Intelligences.

From the Point the World issues. Into it on dissolution, it enters.

The extended Universe then collapses into an unextended Point, which

itself then subsides like a bubble on the surface of the Causal

Waters, which are the Immense.

 

I. The Divine Mother

 

The Real as Shiva-Shakti may be regarded from three aspects --

namely, as Universe, as God, and as Godhead. The Real is the World,

but the Real is more than the World. The Real is God. The Real is

God, but it is also more than what we understand by the word God.

The Real is, as it were, beyond God as Godhead. This does not mean,

as some have supposed, that God is a " fiction, " but that the Real as

it is in its own alogical being is not adequately described in terms

of its relation to the world as God. I will deal, then, first with

its aspect as Godhead, then as the Supreme Self, or Person, or God,

and thirdly, with Shiva-Shakti as the manifest and limited Universe.

 

Pervading and transcending the Existent is the " Spiritual Ether, "

also called the " Immense " in which is the Measurable, which Immense

is also called the " Fact " (Sat), in which are the Fact-Sections

(Kala) which Fact is also called alogical Experience-Whole (Purna),

in which are all Experience-Modes (Vritti) of the limited Selves.

 

The ultimate that is Irreducible Real is, in the system, not mere

undetermined Being, but Power which is the source of all

Determinations. This Power is both to Be, to self-conserve, and to

resist change, as also to be the efficient cause of change, and as

material cause to Become and suffer change. Relatively to the World,

Immutable Being is as Divinity called Shiva the Power-Holder, and

His Power is Shakti or the Mother Shiva, but in the supreme alogical

state, Power to Be and Being-Power-Holder are merged in one another.

 

What is the nature of the Alogical Experience? In the Yoginihridaya

Tantra it is asked. " Who knows the heart of a woman? Only Shiva

knows the heart of Yogini " -- that is, the Divine Mother so called,

as being one with, that is in the form of, all that exists, and as

being in Herself the One in which they are.

 

Since the Irreducible Real is the Whole, it cannot be conceived or

described. It is neither Father nor Mother, for it is beyond

Fatherhood and Motherhood and all other attributes. It is alogical.

 

Though it cannot be conceived or put into words, some concepts are

held to be more appropriate to it than others. And thus it is

approximately said to be infinite undetermined Being, mindless

Experiencing, and Supreme Bliss unalloyed with pain and sorrow. As

Being and Power are merged in this alogical state, Power, in its

form as Power to Be (Cidrupini ), is also Being-Consciousness and

Bliss. Shiva-Shakti, the " two in one, " are here the Nameless One.

 

The experience of this alogical state is not, however, that of

an " I " (Aham) and " This " (Idam). The next or causal aspect of the

Real is a Supreme Self. Its third and effectual aspect is the

limited selves or Universe.

 

The physical Ether is a symbol of this alogical state, in which the

twofold Shiva-Shakti are the One in the unitary state, which is

called the " Ether of Consciousness " (Cidakasha).

 

Physical Ether is the all-extending, homogeneous, relative Plenum in

which the Universe of particulars exists. The " Spiritual Ether, "

or " Ether of Consciousness, " is the undetermined, all-diffusive,

though inextended, absolute Plenum (Purna), in which both these

particulars and the physical Ether itself exists. Ether is the

physical counterpart of Consciousness, just as the Notion of Space

is its psychical counterpart. These are such counterparts because

Consciousness becomes through its Power as material cause both

Matter and Mind. Each is a manifested form of Spirit in Time and

Space. The shoreless Ocean of Nectar or Deathlessness is another

symbol of the alogical Whole.

 

We now pass to a consideration of the same Real in its aspect as

related to the Universe, which is the appearance of the Immense as

the Measurable or Form. The Real is here related to the Universe as

the Cause, Maintainer, and Directing Consciousness. Form is Maya,

which, however, in this system (whatever be its meaning in Mayavada)

does not mean " Illusion " . All is power. All is real

 

The alogical One is here of dual aspect as Shiva and Shakti. The two

concepts of Being and Power are treated as two Persons. Shiva is the

Power-Holder, who is Being-Consciousness-Bliss, and Shakti is Power

and the Becoming. She, in the alogical state, is also Being-

Consciousness-Bliss. Without ceasing to be in Herself what She ever

was, is, and will be, She is now the Power of Shiva as efficient and

material cause of the Universe and the Universe itself. Whilst Shiva

represents the Consciousness aspect of the Real, She is its aspect

as Mind, Life, and Matter. He is the Liberation (Moksha) aspect of

the Real. S4>e is in the form of the Universe or Samsara. As Shiva-

Shakti are in themselves one, so Moksha and Samsara are at root one.

 

Shiva, in the Kularnava Tantra, says that His doctrine is neither

non-dualist nor dualist, but beyond both. We have here a non-

dualistic system as regards its teaching concerning the Alogical

Whole, in which Shiva-Shakti are fused in one. We have again a kind

of Duo-Monotheism. It is Monotheistic because Shiva and Shakti are

two aspects of one and the same Reality. It is dual because, these

two aspects are worshipped as two Persons, from whose union as Being

and Power the Universe evolves.

 

The experience of this state, relative to the Alogical Whole, is a

disruption of unitary alogical experience. I say " relative " because

the Whole is always the Whole. Such disruption is the work of Power.

She, as it were, disengages Herself as Power, from the embrace in

which Power-Holder and Power are fused in one, and then represents

Herself to Him. On this representation, Consciousness-Power assumes

certain postures (Mudra) preparatory to the going forth as Universe,

and then, when Power is fully concentrated, manifests as the World.

 

The term Consciousness, which is inadequate to describe the alogical

state, is here approximately appropriate, for the experience of this

state is that of an " I " and " This " . But it is to be distinguished

from man's Consciousness. For the experiencer as man is a limited

(and not, as here, a Supreme Self ) and the object is experienced as

separate from, and outside, the Self (and not, as in the case of the

Lord and Mother, as one with the experiencing Self). The experience

of Shiva as the Supreme Self, viewing the Universe is, " All this, I

am " .

 

As contrasted with the alogical, all-diffusive, Spiritual Ether, the

symbol of the second aspect of Shiva-Shakti, as the Supreme Self and

Cause of the Universe is the metaphysical Point (Bindu) or Power as

a Point. What, then is the meaning of the latter term? In Being-

Power about to evolve there is a stressing of Power which gathers

itself together to expand again as Universe. When it has become

concentrated and condensed (Ghanibhuta Shakti) it is ready to

evolve. Bindu, or the Point, is, therefore, Power in that

Concentrated state in which it is ready and about to evolve the

Universe. Though infinitely small, as the Absolute Little, when

compared with the Absolute Great or Spiritual Ether, it is yet a

source of infinite energy as (to borrow an example from modern

science) the relatively Little or Atom, or other unit of matter,

existing in the relatively Great or the physical Ether, is said to

be a source of tremendous energy. Just as, again, the relative point

or atom is as a fact in the relative Ether, so the Absolute Point is

conceived to be in the Absolute Ether. I say " conceived, " because,

as both Spiritual Point and Spiritual Ether are each absolute, it is

only figuratively that the one can be said to be " within " the other.

The " Isle of Gems " (Manidvipa) in the " Ocean of Nectar "

(Amritarnava) is another symbol of this state.

 

There is a painting that exhibits both the Alogical Immense and the

Point of Power or Bindu " in " it. The former is here symbolized by

the shoreless " Ocean of Nectar " (Amritarnava) -- that is,

Immortality. This symbol of all-diffusive Consciousness is similar

to that of the all-spreading Ether. In the blue, tranquil Waters of

Eternal Life (Amritarnava) is set the Isle of Gems (Manidvipa). This

Island is the Bindu or metaphysical Point of Power. The Island is

shown as a golden circular figure. The shores of the Island are made

of powdered gems. It is forested with blooming and fragrant trees --

Nipa, Malati, Champaka, Parijata, and Kadamba. There, too is the

Kalpa tree laden with flower and fruit. In its leaves the black bees

hum, and the Koel birds make love. Its four branches are the four

Vedas. In the center there is a house made of Cintamani stone which

grants all desires. In it is a jeweled Mandapa or awning. Under it

and on a gemmed and golden throne there is the Mother

Mahatripurasundari as the Deity of the Bindu, which as shown later,

becomes the three Bindus or Puras. Hence Her name " Three Puras " or

Tripura. She is red, for red is the active color, and She is here

creative as Vimarsha Shakti, or, the " This " of the Supreme

Experiencer, which through Maya becomes the Universe. What man calls

Matter is first experienced by mindless Consciousness as a " This, "

which is yet though the " Other " one with the Self. Then, by the

operation of Maya, the " This " is experienced by mind as separate and

different from and outside the Self, as complete " otherness " . She

holds in Her four hands, bows and arrows, noose and goad, which are

explained later. She sits on two inert male figures which lie on a

six-sided throne. The upper figure is Shiva (Sakala), who is awake,

because, he is associated with his Power as efficient and material

cause. On His head is the crescent Digit of the Moon, called Nada,

the name for a state of stressing Power, His Shakti being now

creative. He lies inert, for He is Immutable Being. He is white

because he is Consciousness and Illumination (Prakasha). Consciousness

illuminates and makes manifest the forms evolved by

its Power, which in its turn by supplying the form (as object

unconscious) helps Shiva to display Himself as the Universe which is

both Being and Becoming. Under him is another male figure, darker in

color, to represent colorlessness (vivarna), with closed eyes. This

mysterious figure (Nishkala Shiva) is called Shava or the Corpse. It

illustrates the doctrine that Shiva without his Power or Shakti can

do and is, so far as the manifested is concerned, nothing. There is

profundity in the doctrine of which this Corpse is a symbol. To

those who have understood it a real insight is given into the Kaula

Shakta system.

 

This representation of Shiva and Shakti as of the same size, but the

former lying inert, is perhaps peculiar to the Kaula Shaktas, and is

the antithesis of the well-known " Dancing Shiva " .

 

I will here note some other symbolism, pictorial and geometric or

Yantric.

 

Pictorially, Shakti is shown either as the equal of Her Spouse --

that is, as an Androgyne figure in which the right half is male and

the left female -- or as two figures, male and female, of equal

size. Inequality is indicated where the Shakti is smaller than the

male Divinity. The meaning of this difference in dimension of the

figures of Shakti lies in a difference of theological and

philosophical concepts which may yet be reconciled. In the Shakta

view, the Power-Holder and His Power as She is in Herself, that is,

otherwise than as the manifested form, are one and equal. But He is

recumbent. Alternatively, Shakti is the Mother as the Warrior Leader

or Promachos with Shiva under Her feet. Where the figures are

unequal it is meant to assert (a fact which is not denied) that

Supreme Power as manifested is infinitely less than Power

unmanifest. That Power is in no wise exhausted in the manifestation

of the Worlds which are said to be as it were but dust on the feet

of the Mother.

 

Passing to Yantric symbols, the Male Power-Holder Shiva is

represented by a triangle standing on its base. A triangle is

selected as being the only geometric figure which represents Trinity

in Unity -- the many Triads such as Willing, Knowing, and Acting in

which the one Consciousness (Cit) displays itself. Power or the

feminine principle or Shakti is necessarily represented by the same

figure, for Power and Power-Holder are one. The Triangle, however,

is shown reversed -- that is standing on its apex. Students of

ancient symbolism are aware of the physical significance of this

symbol. To such reversal, however, philosophic meaning may also be

given, since all is reversed when reflected in the Waters of Maya.

 

Why, it may now be asked, does the Shakta lay stress on the Power or

Mother aspect of Reality? Like all other Hindus, he believes in a

Static Real as Immutable Being-Consciousness, which is the ground of

and serves to maintain that which, in this system, is the Dynamic

Real. He will point out, however, that the Mother is also in one of

Her aspects of the same nature as Shiva, who is such Static Real.

But it is She who does work. She alone also moves as material cause.

He as Immutable Being does and can do nothing without Her as His

Power. Hence the Kaula Shakta. symbolism shows Shiva as lying inert

and to be, if deprived of His Power, but a corpse (Shava).

 

Even when associated with his Shakti as efficient cause, Shiva does

not move. A not uncommon picture, counted obscene, is merely the

pictorial symbol of the fact that Being, even when associated with

its active Power, is Immutable. It is She as Power who takes the

active and changeful part in generation, as also in conceiving,

bearing, and giving birth to the World-Child. All this is the

function of the divine, as it is of the human, mother. In such work

the male is but a helper (Sahakari) only. In other systems it is the

Mother who is the Helper of Shiva. It is thus to the Mother that man

owes the World of Form or Universe. Without Her as material cause,

Being cannot display itself. It is but a corpse (Shava). Both Shiva

and Shakti give that supreme beyond-world Joy which is Liberation

(Mukti, Paramananda). They are each Supreme Consciousness and Bliss.

The Mother is Anandalahari or Wave of Bliss. To attain to that is to

be liberated. But Shakti the Mother is alone the Giver of World-Joy

(Bhukti, Bhaumananda), since it is She who becomes the Universe. As

such She is the Wave of Beauty (Saundaryalahari). Further, it is

through her Form as World that She, as also Shiva, are in their

Formless Self attained. If, however, union is sought directly with

Reality in its non-world aspect, it must necessarily be by

renunciation. Liberation may, however be attained by acceptance of,

and through the World, the other aspect of the Real. In the Shakta

method, it is not by denial of the World, but, by and through the

World, when known as the Mother that Liberation is attained. World

enjoyment is made the means and instrument of Liberation (Mokshayate

Samsara). The Shakta has both (Bhukti, Mukti). This essential unity

of the World and Beyond World, and passage through and by means of

the former to the latter is one of the most profound doctrines of

the Shakta, and is none-the-less so because their application of

these principles has been limited to man's gross physical functions,

and such application has sometimes led to abuse. For these and other

reasons primacy is given to the Mother, and it is said: " What care I

for the Father if I but be on the lap of the Mother? "

 

I note here in connection with primacy of the Mother-God that in the

Mediterranean (Ægean) Civilization the Male God is said to have been

of a standing inferior to the Mother, and present only to make plain

Her character as the fruitful womb whence all that exists springs

(Glotz, 243, et seq.).

 

Such, then, is the great Mother of India in Her aspect as She is in

Herself as the alogical world-transcending Whole (Purna), and

secondly, as She is as the Creatrix of the World. It remains now but

to say a word of Her as She exists in the form of the universe.

 

The psycho-physical universe is Maya. The devotee Kamalakanta

lucidly defines Maya as the Form (Akara) of the Void (Sunya) or

formless (not Nothingness). Is it Real? It is real, because Maya,

considered as a Power, is Devi Shakti, and She is real. The effect

of the transformation of that Power must also be real. Some make a

contrast between Reality and Appearance. But why, it is asked (apart

from persistence), should appearance be unreal, and that of which it

is such appearance alone be real? Moreover, in a system such as

this, in which Power transforms itself, no contrast between Reality

and Appearance in the sense of unreality emerges. The distinction is

between the Real as it is its formless Self and the same Real as it

appears in Form. Moreover, the World is experienced by the Lord and

Mother, and their experience is never unreal. We are here on a

healthy level above the miasma of Illusion. The experience of man

(to take him as the highest type of all other selves) is not the

Experience-Whole. He knows the world as the other than Himself, just

because Power has made him man -- that is, a limited Experiencer or

center in the Whole. That is a fact, and no Illusion or Deceit. When

He realizes Himself as " All this I am " that is, as an " I " which

knows all form as Itself -- then Consciousness as man expands into

the Experience-Whole which is the Fact (Sat).

 

Man is Shakti, or the Mother, in so far as he is Mind, Life in Form,

and Matter. He is Shiva. in so far as his essence is Consciousness

as It is in Itself, which is also the nature of the Mother in Her

own alogical Self.

 

This union is achieved by rousing the sleeping Power in the lowest

center of solid and leading it upwards to the cerebrum as the center

Consciousness.

 

The Indian Magna Mater - 1 The Divine Mother

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