Meeting the Personifications of the Divine Mother

Source: divine_feminine_collage.jpg (228×285)

Then the angel said to me, "Write this: Blessed are those who are invited to the wedding supper of the Lamb!" And he added, "These are the true words of God." (Revelation 19:9)

Through the mystical contact with the Divine Masters in the Holy City of Jerusalem, the Initiates will be blessed to meet many Personifications of the Divine Feminine as well. Entry into the Holy City crowns the Divine Rainbow Path and initiates the human being into the new impulse from the Living God, Who now recreates the world (Revelation 21:5).

From the very beginning the Universal Masculine and Feminine Principles in Creation have been in absolute Divine union. Now they are aspects of one and the same mystery and reflect the re-creation of the world from two different aspects - the subjective and the objective.

Above I described the Mandala of the Heavenly Jerusalem with the Divine Masters radiating from the twelve Gates of the Holy City. In my book The Second Coming, Part Three, Mandala of the Heavenly Jerusalem, I described the initiations and the celestial images of Babaji (an incarnation of Krishna), Buddha, Jesus Christ, the Master Beinsa Douno and the Holy Spirit radiating from the four cardinal points of this Mandala. Each Divine Master, however, has a Feminine Counterpart who plays an important, co-creative role in his mission. In order to appreciate the mystery of the new creative act from God and the role of the Divine Feminine we have to contemplate a whole new Mandala, the Feminine Mandala of the Heavenly Jerusalem. Over the years I developed the Feminine Mandala of the Holy City in great detail. Here I will give a few examples for contemplation and meditation.

The feminine counterpart of Babaji, who emanates from the Southern Universal Gate of the Holy City, is his sister, Mataji: Mataji (Holy Mother) also has lived through the centuries; she is almost as far advanced spiritually as her brother. She remains in ecstasy in a sacred underground cave near the Dasasamedh ghat (Paramahansa Yogananda, Autobiography of a Yogi, p. 352). The fact that Mataji lives for centuries in an underground cave suggests that her mission is related to the purification, transformation and illumination of the Earth. We could expect that while Babaji is a personification of the radiant Light from the cosmicspiritual

Sun, Mataji is a personification of the qualities of our Mother Earth. Thus, both brother and sister, the personifications of the Sun and the Earth, manifest the Divine union between the universal masculine and feminine principles.

As a feminine counterpart of Buddha, who emanates from the Western Universal Gate of the Mandala of the Heavenly Jerusalem, we could contemplate the great Buddhist Goddess, Kuan Yin. 'Amitabha, a beloved figure in the eyes of Buddhists desiring to be reborn in his Western Paradise and to obtain freedom from the wheel of rebirth, is said to be, in a mystical or spiritual sense, the father of Kuan Yin. (Elizabeth Clare Prophet, Kuan Yin's Crystal Rosary, p. 4.) In the Buddhist Mandala, each one of the Dhyani Buddhas, emanating from the four mythological directions, has his own characteristics which anthropomorphically symbolize some essential qualities of the Universe. Accordingly, the symbols characteristically associated with Kuan Yin have a very deep cosmological meaning as well. For instance, Kuan Yin, having 'a willow branch, with which she sprinkles the divine nectar of life', appears as a manifestation of the universal life-energy. She is a personification of motherly care, compassion, wisdom, help and protection. It is perfectly understandable why the people pray and rely on Kuan Yin in difficult circumstances: Kuan Yin's role as Buddhist Madonna has been compared to that of Mary the mother of Jesus in the West. (Ibid, p. 5)

The feminine counterpart related to Jesus Christ, who emanates from the Northern Universal Gate of the Mandala of the Heavenly Jerusalem, is His Mother - the Virgin Mary. Through the centuries the image of Mother Mary has been shining brighter and brighter and now she is considered as a co-redeemer with Christ. In the Litany of the Blessed Virgin there are fifty beautiful characteristics of Mother Mary which are not only a sign of praise, love and devotion, but have deep cosmological significance as well. Let me quote some of them: Mirror of Justice, Seat of Wisdom, Cause of our Joy, Spiritual Vessel, Mystical Rose, Tower of David, Tower of Ivory, House of Gold, Ark of the Covenant, Gate of Heaven, Morning Star, Health of the Sick, Refuge of Sinners, Queen of Angels, Queen of the Most Holy Rosary, Queen of Peace. For centuries the mystery of God the Son has been the subject of inspired reflections, contemplations and revelations, but now the time is coming to appreciate more and more the mystery of Mother Mary giving birth to Jesus Christ and manifesting the cosmological significance of the Divine Mother. In a similar way as Jesus Christ has a very special function in the incarnation of God the Son as a human being, Mother Mary in the Feminine Mandala will be appreciated as a manifestation of the Divine Mother, co-creating with God the Son.

As a messenger of the cosmic-spiritual Spring, the Master Beinsa Douno emanates from the Eastern Universal Gate of the Holy City. One of the key ideas in his Teaching is the coming of the New Eve, a collective personification of the Divine feminine principle, who will transform the whole earthly life of humankind. Brothers and sisters from the Universal Brotherhood in Bulgaria had visions of the Master sending off into the world a most beautiful young woman, the New Eve, in shining white clothes and adorned with a garland of flowers. We could consider her as a spiritual daughter of the Master Beinsa Douno, personifying the celestial qualities and virtues of the coming New Eve. In the cosmic-spiritual Spring, the whole earthly life has to be transformed, spiritualized and illuminated. The keys to this process lie in the archetype of the feminine energy which has to be activated in order to infuse the smallest details of our daily life on Earth with the vibrations of the Holy Spirit. The characteristics of the feminine archetype, such as giving and sustaining life on Earth, mother care and unconditional love, help and support, beauty and tenderness, organic relationship with Nature and the Earth, implementation of the spiritual ideas in the material world and others, are the main qualities which will help contemporary humankind to ascend to the higher levels of Being.

In the approaching cosmic-spiritual Summer, the epoch of the New Golden Age, the Southern Universal Gate of the Holy City will be opened widely for humankind to return to the Kingdom of God. As a celestial image emerging from this Universal Gate, we could choose Zventa Sventana - the vision of the great Russian mystic D. Andreev: Zventa Sventana is a Divine monad, born of God, who will express the eternal femininity. She is the Bride of the Planetary Logos, Christ, and came from the cosmic-spiritual heights down to the celestial realms above the Earth some one hundred and fifty years ago. She will be incarnated in one of the celestial cultures of humankind and this metahistorical event will result in the initiation of the Rose of the World. (D. Andreev, The Rose of the World, Lindisfarne Books, 1997)

Zventa Sventana, as a manifestation of the Universal Feminine principle, will influence all levels of Being - from the reality of the soul within every human being, through the reality of the National Soul of each nation, to the reality of the Universal Soul. The activated soul-reality on all levels will enter into Divine marriage with the Universal Masculine principle on the corresponding level - that is, with the Divine Spirit within the human being, with the National Spirit-Guide (leading the destiny of the nation), and with the Universal Spirit. This Divine marriage will open the gates of the Kingdom of God and will introduce us to the epoch of the Holy Spirit.

Each one of these celestial manifestations of the Divine Feminine - Mataji, Kuan Yin, Virgin Mary, the New Eve and Zventa Sventana - has her position on the Mandala, her own universal characteristics, posture, colours, clothes and adornments with special symbolic meaning. These are closely related to and complement the mythological characteristics of her masculine counterpart. Here, however, it is interesting to note that while the male manifestations of the Divine Spirit are Personification (Babaji), Realization (Buddha), Incarnation (Jesus Christ), World Teacherhood (The Master Beinsa Douno), Emanation (The Holy Spirit), the female manifestations take the form of family archetypes - those of Sister (Mataji), Daughter (Kuan Yin, the New Eve), Mother (Virgin Mary) and Bride (Zventa Sventana). This is the way in which the feminine manifestations reflect the union between the masculine and the feminine universal principles and reveal the Divine wholeness of Being. As a whole, the Mandala of the Heavenly Jerusalem, includes both manifestations of the Divine Spirit, the masculine and the feminine, in absolute harmony and unity.

The meditative work on the Feminine Mandala is one of the most joyful and creative on the Path of the Divine Rainbow. This work, however, will be very challenging and sensitive because now the time for the demiurgic activation of the Universal Feminine principle (in harmony with the masculine, of course) has come and this activity requires great spiritual openness, devotion and creativity.

The aims of the work on the Feminine Mandala of the Heavenly Jerusalem will be to elevate the characteristics of the various Divine Feminine manifestations to a level of great cosmological significance and thus to complete the mythology of the universal feminine principle. For this purpose, we have to contemplate, appreciate and later on develop the spiritual qualities and virtues which each one of the feminine personifications of the Divinity manifests.

As in the Mandala of the Heavenly Jerusalem, the cherished goal of the Feminine Mandala meditation is to harmonize, balance and integrate, in one single act of consciousness, all radiations from the feminine manifestations of the Divinity. Thus, we will be able to merge with the centre of the Mandala and to experience the Absolute Origin of Being from the perspective of the Divine Mother. Then, our state of consciousness will be similar to that of the great Hindu Avatar Ramakrishna:

In various ways Sri Ramakrishna tasted the bliss of communion with

God - sometimes merging himself totally in the Absolute, sometimes as

a child of the Divine Mother maintaining an appearance of duality.

(Thus Spake Sri Ramakrishna, Sri Ramakrishna Math, Madras, p. x-xi)

The results of a successful Feminine Mandala meditation are staggering indeed. When I led such a meditation on the Abbey grounds in Glastonbury, England, in 1990 (with appropriate music, mantras and prayers), the spiritual presence was so magnificent and powerful that it was still felt long after the event took place. The Feminine Personifications of the Divinity are extremely responsive, loving, tender and merciful. The Initiates in the Heavenly Jerusalem, by merging with the Divine Masters and the Personifications of the Divine Feminine, will enter into the state of ultimate bliss.