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ABOUT MY LA FEMME IS SACRED BLOG

LA FEMME IS SACRED is a blog dedicated to the true essence of the feminine as she was personified, revered and venerated in the ancient ages . Here you will find links to interesting articles about women concerning their role in history, society and religion.
To all of you Goddesses out there, I hope you find the information on this site uplifting and positive. Blessings

Twisted Lipstick


She crossed her legs and sighed a descending waterfall...She looked at her pack of cigarettes crushed them and threw them away...her tears created black rivers of mascara streaming down her face...Her eyes were bright, softening the brown of her amber Iris...where am I going? why am I here? she whispers to herself as a commercial plane slowly passed over head carrying excited passengers...did anyone see her below? did anyone feel her deeply drawn breathing? did anyone feel Her Love rise off of her body like body heat and steam? maybe the pigeons on the wires above...their feathers slowly fall around her consoling that neglected desire...she rubs off her lipstick with a napkin she stuffed into her purse the night before at a quaint seedy lounge in the city...The buildings around her were bordering abandonment...remnants of a happy family blowing out the window with an old curtain flapping in the curling wind...her ears tingled at the sound of footsteps approaching from around the corner in the alley...she could feel the nonchalance...suddenly they stopped...and so did her tears...she wanted her privacy so she abruptly got up and slipped into a near by building...the stranger swung around the corner, the scent of dense leather and saturated cologne followed him as he sat down on the weathered dark gray industrial bench where she had just rested momentarily...he crossed his legs, took a puff with squinted eyes, young, sharp charismatic with an incognito nobility, he liked being rugged, against the grain...His black eyes behind his long eye lashes were compelled to look down by his side...a small crinkled napkin with some lipstick on it...he felt it...he smelled it...the pack of cigarettes she tossed away were flattened under his feet...he noticed and took another puff...reached into his inside pocket for his pack of cigs and chucked em into a nearby garbage can...he got up, took a breath, glanced at his watch, and proceeded to walk out from between the buildings, towards the crowds of people going about their day, ahead, at the end of the alley...suddenly someone rushed out from a narrow corridor, her earrings gleamed in his eyes as she bumped into him...he still had the napkin in his hand...she noticed...she smiled...and so did he...

Tuesday, June 29, 2010

Aisha Moksha... BY AVISION

Aisha...Aisha...Aisha... chant the orchids, like a sacred mantra....
Aisha's cries could be heard sweeping through the purple valleys and over the water pools of Shambala...

The moon floated anxiously, yearning to embrace and console her as the day subsided into time...
Her hair glimmering in the starlight...
The mushrooms quivered at the sensation of her breath, carried to them by the silk hands of the young wind...
Her tears falling on fresh soil, streaming down
through the crevices to enrich the seeds, feeding on the receding sunlight, the minerals beneath her, anticipate, the semi-tonal ringing of the lunar light...sweeping in with its sharp silver blades, transparent and gentle as they cascade and tickle leaves...

She sits under the sympathetic muse of a well aged Acacia tree...
The vertex of An onyx pyramid peeks through the tree canopies in the distance,
charged by the sun...The priests arriving in a procession of 7 at the gates of the onyx pyramid, for their daily veneration.... gazeing As the
golden leaf, from the wings of Nu, Queen Of golden potential', is raised by the child priestess, up, up into the sun, as it shy's into the horizon...Their golden robes reflecting the rising moon,
the black swirling embroidery on their capes permeating with profound secrets and the scent of purring Myrrh...

The scent of fresh Myrrh and baking bread always comforted her...
She smiles again... BY AVISION

Saturday, June 26, 2010

S-H-E By AVISION

S-H-E by AVISIONMUSIC

www.avisionproject.blogspot.com

Kama...

Kāma (Skt., Pali; Devanagari: काम) is translated from Sanskrit as pleasure, sensual gratification, sexual fulfillment, pleasure of the senses, desire, eros, or the aesthetic enjoyment of life. In Hinduism, kāma is regarded as the third of the four goals of life (purusharthas, the others being duty (dharma), worldly status (artha) and salvation (moksha).[1][2] Kama-deva is the personification of this. Kama-rupa is a subtle body or aura composed of desire, while Kama-loka is the realm this inhabits, particularly in the afterlife.

Friday, June 25, 2010

Waters OF Her Rythym By AVISION



Chapter Aleph

Notice how reminiscent Krishna's (to The Left) Skin is To that Of Our Egyptian HAPY (To The Right) The use of the color ''Blue'' is a metaphorical reference to an infusion with Nature, Prana, Atmospheric Melanin ,Water,Orgone energy, --For info on Orgone, reference Wilhelm Reich).

A brief Analysis of HAPY---

His personifications consist of titles such as ''Lord of the Fishes'' - deification of the annual flooding (inundation) of the Nile River,''Lord of the Fishes and Birds of the Marshes and Lord of the River, Bringing Vegetation''. Although male and wearing the false beard, Hapy was pictured with a large belly, as representations of the fertility of the Nile. He also was usually given Blue or Green skin, resembling that of Nu, representing water or Earth qualities. Due to his fertile nature he was sometimes considered the "father of the gods",[1] and was considered to be a caring father who helped to maintain the balance of the cosmos.

He is typically depicted as a man with a large belly wearing a ''lion-cloth'', having long hair and having pendulous, female-like breasts. Krishna Too is depicted with long hair and the ''Feline Cloth''--LOIN--Cloth'', whether Leopard or Lion, is peripherally significant in sight of how synonymous these Sacred Figures are cross-culturally.

Chapter Beth

''Seeing Through The Myst''

As we all know, Jesus is cosmologically associated with the Piscean and Aquarian aspects of the Zodiac. A quote from the ''Secret teachings Of All The Ages'' By Manly P Hall, ''Aquarius is called the Sign of the ''Water Bearer'', or the man with a jug of water on his shoulder in the New Testament. This is sometimes shown as an angelic figure, supposedly androgynous, either pouring water from an urn or carrying the vessel upon its shoulder. Among Oriental peoples, a water vessel alone is often used. end quote''. Jesus ceaselessly preaches about the divine importance of Water, or the original Waters of ''NUN'' In Egyptian mythology, Nu ("Watery One") or Nun ("The Inert One") is the deification of the primordial waters, ideas that predate the Christian conceptualizations of Water.

Chapter Gimel

In the parable of the 2 Fish and 5 loaves of bread, Jesus Feeds the Five Thousand people somehow with 2 fish and 5 loaves of bread. Matthew 14 chptrs 16-18. Those of you who are familiar with cosmology can see how ''Two Fish'' correlates with the dual fish of Pisces which is directly associated with water and its rejuvenating, restoring and cyclical nature, therefore rendering 2 fish and 5 loaves of bread sufficient for 5 thousand people from a metaphysical stand point. Hapy is ''Lord of the Fishes and Birds of the Marshes and Lord of the River Bringing Vegetation.'', this cross-cultural similarity is now made clear. You can also reference the Babylonian oceanic Master, ''Oannes','Oannes was portrayed as a man wearing the skin of a fish, emerging from the ''waters'' to share wisdom.

Jesus offered this living water to the woman at the well (John 4:10) and then to everyone (John 7:37-38) and has waiting for all who believe in Him, springs of living water (Revelation 7:17), These are references to The Egyptian ''Waters Of NU'' which she HAPY-ily divides amongst us ALL. This is the HAPY-NESS Of Jesus, his/her ability to share, or the HAPY-Ness Of Krishna, once the Shakti has ascended to that point atop the head--crown chakra where Matter ends and Sahasrara begins, Samadhi, Your ecstasy comes from The increasing Joy Of generosity, velocity and reciprocity...The Momentum of Giving and receiving...This is the Divine Cosmic Rhythm....Dance bearing fruit and water for all....

So now that our eyes have adjusted to the Silhouette of the Mystic standing in the Mist, her breath, nourishing the lotus's by her feet nestled in her flourishing green fields...

Even more exciting, Hapy is actually feminine as we read above, and pregnant with Nature(NETER). This androgynous depiction is a necessary facet in the process of awakening, because one must realize that The Masculine and female polarities although individual are yet indivisibly interchangeable forces...reciprocating the incalculable Mass of the cosmos, offsetting the Pressure of this cosmic enormity, rendering the profundity of this RA-lity bearable.

In Egyptian or Nuwapic, the word for Beloved is ''MERET''etymologically--Meret. This phrase ''Meret'', ''Beloved'' is the name of HAPY's spiritual consort, or Cosmic Counterpart. ''Meret'' or''Beloved'' So passionately echoed in the Songs of Solomon, is reminiscent of the intriguingly mysterious biblical phrase ''Beloved'', used by Jesus in reference to an anonymous disciple, who I believe is none other than Mary Magdelene, MARY-MERET, wife of HAPY, his Beloved, Jesus too had his Cosmic Counterpart and not unlike all of the Dual Male-feminine Personifications of the Cosmic union, this idea is prevalent throughout many Cultures, they emerge as

Shu & Tefnut

Ida & Pingala

Shiva & Shakti

Binah & Chokma

Yin & Yang

light & Darkness

Sun & Moon

MERET & HAPY

including all Molecular and Sub-Atomic Pairs.

In concluding, we revert back to Egypt, the cradle womb of civilization, for a new meaning for the word HAPPY...And we find it successfully In our pursuit of Happiness... We now know that in order to truly have Happiness, one must return to the Sweet aromatic embrace of HAPY-, The Running Waters of The Nile, Nature(NETER)-NU, The sacred mothers gentle hands, cradling us in Joy and safety...HAPY-NESS...

Waters OF Her Rythym By AVISION

Wednesday, June 23, 2010

Shiva-Shakti Explanation

According to Shamkara, man is Spirit (Atma) vestured in the Mayik 'falsities' of mind and matter. He, accordingly, can only establish the unity of Ishvara and Jiva by eliminating from the first Maya, and from the second Avidya, when Brahman is left as common denominator. The Shakta eliminates nothing. Man's spirit or Atma is Shiva, His mind and body are Shakti. Shakti and Shiva are one. The Jivatma is Shiva-Shakti. So is the Paramatma. This latter exists as one: the former as the manifold. Man is then not a Spirit covered by a non-Brahman falsity, but Spirit covering Itself with Its own power or Shakti.

What then is Shakti, and how does it come about that there is some principle of unconsciousness in things, a fact which cannot be denied. Shakti comes from the root "shak," "to be able," "to have power". It may be applied to any form of activity. The power to see is visual Shakti, the power to burn is Shakti of fire, and so forth. These are all forms of activity which are ultimately reducible to the Primordial Shakti (Adya Shakti) whence every other form of Power proceeds. She is called Yogini because of Her connection with all things as their origin. It is this Original Power which is known in worship as Devi or Mother of Many Names. Those who worship the Mother, worship nothing "illusory" or unconscious, but a Supreme Consciousness, whose body is all forms of consciousness-unconsciousness produced by Her as Shiva's power. Philosophically, the Mother or Daivashakti is the kinetic aspect of the Brahman. All three systems recognize that there is a static and kinetic aspect of things: Purusha, Brahman, Shiva on the one side, Prakriti, Maya, Shakti on the other. This is the time-honored attempt to reconcile the doctrine of a changeless Spirit, a changing Manifold, and the mysterious unity of the two. For Power (Shakti) and the possessor of the Power (Shaktiman) are one and the same. In the Tantras, Shiva constantly says to Devi, "There is no difference between Thee and Me." We say that the fire burns, but burning is fire. Fire is not one thing and burning another. In the supreme transcendental changeless state, Shiva and Shakti are one, for Shiva is never without Shakti. The connection is called Avinabhavasambandha. Consciousness is never without its Power. Power is active Brahman or Consciousness. But, as there is then no activity, they exist in the supreme state as one Tattva (Ekam tattvam iva); Shiva as Cit, Shakti as Cidrupini. This is the state before the thrill of Nada, the origin of all those currents of force which are the universe. According to Shamkara, the Supreme Experience contains no trace or seed of' objectivity whatever. In terms of speech, it is an abstract consciousness (Jñana). According to the view here expressed, which has been profoundly elaborated by the Kashmir Shaiva School, that which appears "without" only so appears because it, in some form or other, exists "within". So also the Shakta Visvasara Tantra says, "what is here is there, what is not here is nowhere." If therefore we know duality, it must be because the potentiality of it exists in that from which it arises. The Shaivashakta school thus assumes a real derivation of the universe and a causal nexus between Brahman and the world. According to Shamkara, this notion of creation is itself Maya, and there is no need to find a cause for it. So it is held that the supreme experience (Amarsha) is by the Self (Shiva) of Himself as Shakti, who as such is the Ideal or Perfect Universe; not in the sense of a perfected world of form, but that ultimate formless feeling (Bhava) of Bliss (Ananda) or Love which at root the whole world is. All is Love and by Love all is attained. The Shakta Tantras compare the state immediately prior to creation with that of a grain of gram (Canaka) wherein the two seeds (Shiva and Shakti) are held as one under a single sheath. There is, as it were, a Maithuna in this unity of dual aspect, the thrill of which is Nada, productive of the seed or Bindu from which the universe is born. When the sheath breaks and the seeds are pushed apart, the beginning of a dichotomy is established in the one consciousness, whereby, the "I", and the "This" (Idam or Universe) appear as separate. The specific Shiva aspect is, when viewed through Maya, the Self, and the Shakti aspect the Not-Self. This is to the limited consciousness only. In truth the two, Shiva and Shakti, are ever one and the same, and never dissociated. Thus each of the Bindus of the Kamakala are Shiva-Shakti appearing as Purusha-Prakriti. At this point, Shakti assumes several forms, of which the two chief are Cit-Shakti or as Cit as Shakti, and Maya-Shakti or Maya as Shakti. Maya is not here a mysterious unconsciousness, a non-Brahman, non-real, non-unreal something. It is a form of Shakti, and Shakti is Shiva who is Consciousness which is real. Therefore Maya Shakti is in itself (Svarupa) Consciousness and Brahman. Being Brahman, It is real. It is that aspect of conscious power which conceals Itself to Itself. "By veiling the own true form (Svarupa = Consciousness), its Shaktis always arise", (Svarupavarane casya shaktayah satatotthitah) as the Spandakarika says. This is a common principle in all doctrine relating to Shakti. Indeed, this theory of veiling, though expressed in another form, is common to Samkhya and Vedanta. The difference lies in this that in Samkhya it is a second, independent Principle which veils; in Mayavada Vedanta it is the non-Brahman Maya (called a Shakti of Ishvara) which veils; and in Shakta Advaitavada (for the Shaktas are nondualists) it is Consciousness which, without ceasing to be such, yet veils Itself. As already stated, the Monistic Shaivas and Shaktas hold certain doctrines in common such as the thirty-six Tattvas, and what are called Shadadhva which also appear as part of the teaching of the other Shaiva Schools. In the thirty-six Tattva scheme, Maya which is defined as "the sense of difference" (Bhedabuddhi), for it is that which makes the Self see things as different from the Self, is technically that Tattva which appears at the close of the pure creation, that is, after Shuddhavidya. This Maya reflects and limits in the Pashu or Jiva, the Iccha, Jñana, Kriya Shaktis of Ishvara. These again are the three Bindus which are "Moon," "Fire," and "Sun". (See Author's Garland of Letters.) What are Jñana and Kriya (including Iccha its preliminary) on the part of the Pati (Lord) in all beings and things (Bhaveshu) which are His body: it is these two which, with Maya as the third, are the Sattva, Rajas and Tamas Gunas of the Pashu. This veiling power explains how the undeniable element of unconsciousness which is seen in things exists. How, if all be consciousness, is that principle there '? The answer is given in the luminous definition of Shakti; "It is the function of Shakti to negate" (Nishedhavyapararupa Shaktih), that is, to negate consciousness and make it appear to Itself as unconscious (Karika 4 of Yogaraja or Yogamuni's Commentary on Abhinava Gupta's Paramarthasara). In truth the whole world is the Self whether as "I" (Aham) or "This" (Idam). The Self thus becomes its own object. It becomes object or form that it may enjoy dualistic experience. It yet remains, what it was in its unitary blissful experience. This is the Eternal Play in which the Self hides and seeks itself. The formless cannot assume form unless formlessness is negated. Eternity is negated into finality; the all-pervading into the limited; the all-knowing into the "little knower"; the almighty into the "little doer," and so forth. It is only by negating Itself to Itself that the Self becomes its own object in the form of the universe.



passage from---
http://www.sacred-texts.com/tantra/sas/sas19.htm

Wednesday, May 19, 2010

Carolyns Eyes...

I was gently swayed by a permeating scent that moved across a moaning pond...The lotus flowers reaching out to her with an incalculable yearning...Just a soft...slow gaze from her eyes, satisfies their desperate urgency for Love....Her pupils a glow with the evening sunlight, pouring out into my heart as she lifts up her eyes to sanctify me with empathy...Carolyn...the clouds wish they could descend and caress you in their quiet serenity...Her memories pulsate up and down the seems of her transparent lite summer dress...mingling with the golden light of the sun... and the emerald glow of the green grove around her, teaming with flowers, cuddling in the tranquility of the young shrubs.. cooled by the shade of the towering poplar trees...My hand reaches out for her grace...the lunar smoothness of a caring face...The grasshoppers and the doves sing from the depths of the abounding woodlands surrounding her...a warm breeze passes through her hair like the hands of an angel... her skin quivers with desire at my reflection in the pond...To see my face resting in the black pool of her eyes is a privilege, I tremble with craving in the arms of her aura...She looks with curious appreciation at the moonlight as it cascades across my face down into her hands...She offers me the lunar light with an eternal smile...Oh..How I love Carolyns eyes...

Sunday, May 16, 2010

ANACAONA..Remember, respect, acknowledge, believe in the Power Of The Feminine....



She was born in Yaguana, Hispaniola (today the town of Léogane, Haiti). During Bartholomew Columbus's visit to the chiefdom of Jaragua in the southwest of Hispaniola in late 1496, Anacaona and her brother Bohechío appeared as equal negotiators. On that occasion, described by Bartolomé de las Casas in Historia de las Indias, Columbus successfully negotiated for tribute that consisted of food and cotton for the struggling Spanish settlers under his command. The visit is described as having taken place in a friendly atmosphere. Several months later, Columbus arrived with a caravel to collect a part of the tribute. Anacaona and Behechío had sailed briefly aboard the caravel, near today's Port-au-Prince in the Gulf of Gonâve.
Anacaona's high status was probably strengthened by elements of matrilineal descent in the Taíno society, as described by Peter Martyr d'Anghiera. Taíno caciques usually passed inheritance to the eldest children of their sisters. When there were no children of their sisters, they chose amongst those of their brothers, and failing these, they fell back upon their own.
Anacaona had one child, named Higuemota, whose date of death and date of birth are both unknown.

Tuesday, May 11, 2010

Violets Gold...

As I gaze with innocent wonder at the blazing kaleidoscope, blooming like orchids gleefully shivering at their own reflection in a still pond, moved by the companionship of a curling brook...My memories rain in infinite bits of micro-dodecahedrons onto perpetual plains of optical fibers, glowing in rhythm with the descending joy of my emotions swirling through her like liquid silver dolphins dissipating into the deep...Ribbons of light, fading and dilating out of her into my pupils, eagerly peering at the spectral procession of rhythmic division, climbing into me...We sweep into each others eyes like parallel galaxies spinning counter-clockwise, exchanging our thoughts like nebulous dust accumulating from their galactic centers, forming psychic organic webs, sunlight cascading in and out of moonlight, centrifugally refracting through the micro fabric of our mental union... bathing us in Golden and Violet streams of intuition roaming with will...

Monday, May 10, 2010

Dual Tensility....

What is a sustaining cause? The Stoics think that the universe is a plenum. Like Aristotle, they reject the existence of empty space or void (except that the universe as a whole is surrounded by it). Thus, one might reasonably ask, ‘What marks any one object off from others surrounding it?’ or, ‘What keeps an object from constantly falling apart as it rubs elbows with other things in the crowd?’ The answer is: pneuma. Pneuma, by its nature, has a simultaneous movement inward and outward which constitutes its inherent ‘tensility.’ (Perhaps this was suggested by the expansion and contraction associated with heat and cold.) Pneuma passes through all (other) bodies; in its outward motion it gives them the qualities that they have, and in its inward motion makes them unified objects (Nemesius, 47J). In this respect, pneuma plays something of the role of substantial form in Aristotle for this too makes the thing of which it is the form both ‘some this,’ i.e. an individual, and ‘what it is’ (Metaph. VII, 17). Because pneuma acts, it must be a body and it appears that the Stoics stressed the fact that its blending with matter is ‘through and through’ (Galen 47H, Alex. Aph. 48C). Perhaps as a result of this, they developed a theory of mixture which allowed for two bodies to be in the same place at the same time. It should be noted, however, that some scholars (e.g. Richard Sorabji) think that the claim that pneuma is blended through the totality of matter is a conclusion that the Stoics' critics adversely drew about what some of their statements committed them to. Perhaps instead they proposed merely that pneuma is the matter of a body at a different level of description.

Stoic Conceptualizations....

In accord with this ontology, the Stoics, like the Epicureans, make God material. But while the Epicureans think the gods are too busy being blessed and happy to be bothered with the governance of the universe (Epicurus, Letter to Menoeceus 123–4), the Stoic God is immanent throughout the whole of creation and directs its development down to the smallest detail. God is identical with one of the two ungenerated and indestructible first principles (archai) of the universe. One principle is matter which they regard as utterly unqualified and inert. It is that which is acted upon. God is identified with an eternal reason (logos, Diog. Laert. 44B ) or intelligent designing fire (Aetius, 46A) which structures matter in accordance with Its plan. This plan is enacted time and time again, beginning from a state in which all is fire, through the generation of the elements, to the creation of the world we are familiar with, and eventually back to fire in a cycle of endless recurrence. The designing fire of the conflagration is likened to a sperm which contains the principles or stories of all the things which will subsequently develop (Aristocles in Eusebius, 46G). Under this guise, God is also called ‘fate.’ It is important to realise that the Stoic God does not craft its world in accordance with its plan from the outside, as the demiurge in Plato's Timaeus is described as doing. Rather, the history of the universe is determined by God's activity internal to it, shaping it with its differentiated characteristics. The biological conception of God as a kind of living heat or seed from which things grow seems to be fully intended. The further identification of God with pneuma or breath may have its origins with egyptian conceptualizations of the creative intelligent waters in momentum....

.....

The Symbiotic Galaxies divided...and became her eyes..Her pupils are the galatic centers of my being...Ori Franklin

Ptah....Ptah...

In all this the scribe or prophet has employed very early conceptions: on the one hand, that the plurality of gods are but “members” of a One and Only God; and on the other, that a sharply-defined and in some respect special God is similar to another more-general God in some particular attribute of his. Thus Atum is really the Primal God; but the God-circle, his “Body” (or Pleroma), consists of Eight different Forms of Ptah. Atum has emanated them; he is therefore “he who himself creates himself”; but equally so has Ptah created Atum and himself. The most important Member of this universal Ptah-Being or Cosmic God is Ptah the Great,

Wednesday, April 14, 2010

Two Pillars-Cosmic WOMB-AN and MAN-MAAT-ATMAN

Inline Attachment Follows: Duality Pillars.txt


The two pillars can be found in the symbolic traditions of many religious traditions and esoteric
Orders. Their meaning relates to the duty of the Initiate to bring Harmony into both his own personality
and in the world, and relates to the manifestation of universal consciousness in a myriad of material
forms. This essay attempts to describe the origin and historical usage of the symbol of the two pillars
and to elaborate upon its meaning.

According to the Book of Kings, and recorded by Flavius Josephus in “The Antiquities of the Jews”
(written in 79 AD), in about 969 BC, Solomon, King of Judeah, decided to build a Temple to house the
Ark of the Covenant. At this time the Hebrews were nomads living in tents, while neighboring Tyre
had been a rich and prosperous city for over two centuries. Recognizing the Tyrians’ advancement in
architecture and the other arts, Solomon appealed to their greater talents to build his temple. When the
temple was built the Hebrews ceased their wanderings and became permanently established. As a
memorial of this fact, they included in the design of the temple the two pillars, a symbol used by the
Tyrians and many other nations descended from ancient Aryan stock, to represent the divine leadership
that led them out of enslavement in Egypt and to their new and permanent home. According to biblical
account (Exodus 13:21-22), “And the Lord went before them by day in a pillar of cloud, to lead them
the way; and by night in a pillar of fire, to give them light; to go by day and night. He took not away
the pillar of the cloud by day, nor the pillar of fire by night, from before the people.”
Hiram, the architect sent by King Hiram of Tyre, cast a pair of hollow bronze pillars that stood on the
outer portico of Solomon’s temple, one finished in silver and the other in gold and studded with
emeralds. Standing in the north, the pillar of silver represented the pillar of smoke and was called
Boaz, which signifies strength. Standing in the south, the pillar of gold and emeralds represented the
pillar of fire and was called Jachin, which signifies establishment. The manifestation of the deity in
Hebrew history as a pillar of clouds and a pillar of fire points to the




The two pillars are often depicted in esoteric symbolism as an entry to hidden knowledge that permits
the balance between opposite forces. This idea of an entry between the two columns leading to
knowledge is represented in the Tarot, in which the second of the numbered cards in the Major
Arcanum depicts the High Priestess. Shown sitting between two pillars or columns, one white and one
black, she represents the sum of esoteric knowledge, the balance between extremes, and the creative
force in manifestation. The black column represents the negative life force, and the white column
represents the positive life force. Between the columns is a veil covering the hidden world of wisdom.
The veil is usually decorated with palms (the male element) and pomegranates (the female element),
which represent the reproductive force in the subconscious that allows ideas to be made manifest.



From another standpoint, the two opposing pillars represent the perfectly balanced forces of spirit and
matter, also represented by the interlocked triangles of the hexad. Yet, only an insipid and monotonous
action can result where the forces of attraction and repulsion are evenly balanced and where no
variation occurs. Consider, for example, a piece of music consisting only of harmony and no discord.
No life can be expressed without movement, and movement cannot be initiated without impulse, or the
urge of Desire. On the other hand, life cannot be maintained without poles of attraction and counter
attraction. Therefore the balancing forces, along with a third term that throws them out of static
harmony and into dynamic equilibrium, are equally necessary for life. The third term is the momentary
destroyer of the harmony, the universal creative impulse that is the vital force of all living creatures. It
throws the perfectly balanced forces out of stasis, causes spirit to descend into matter and matter to rise
into spirit. In Genesis, the serpent represents this third term. The serpent is the agent of the temptation
and therefore the initiator of activity. It is called Nâhâsh, which means the power that puts life in
motion, the attraction of self for self. The Greeks called this power Eros, Love, or Desire.

At the
suggestion of the serpent, Adam and Even eat of the Tree of the Knowledge of Good and Evil – the
knowledge of opposites. Their Desire for knowledge is the third principle, the impulse of free will that
causes the so-called fall and deprives man of his perfection. In reality, it is the initiation of life.
After eating of the tree, Adam and Eve move out of the Garden of Paradise, where there is no time,
where man and woman do not know that they are different from each other, and where God walks
among them. Now they are in the field of duality, where they perceive themselves as opposites and
cover their shame. The story of the fall thus represents a shift from the consciousness of identity to the
consciousness of participation in duality. Adam and Eve have thrown themselves out of the Garden of
Unity by their recognition of duality and have moved into the field of space and time, in which all
things are opposites. All things that man can perceive and conceive are dual in character. Everything he
knows is within the terminology of the concepts of being and not being, many and single, before and
after, here and there, I and you. He thinks in terms of opposites, and each principle presents itself to his
mind as two different and distinct things in opposition. So strongly marked is this duality of
appearance that most people accept each of the two aspects as being separate and independent, rather
than varying degrees of manifestation of a single principle.


Without contraries, nothing could manifest to man. How could he know good if he had no experiences
of its absence? How could he know light without darkness or positive without negative? All force
demands a resistance; all light a shade; all convexity a concavity; all vacuum a receptacle; all rulers a
realm; all sovereigns a people; all labor an unpolished stone; all conquerors a subject of conquest;
affirmation establishes itself through negation; the strong triumphs only in comparison to the weak;
aristocracy manifests itself only when rising above the proletariat. However, none of these seemingly
separate or independent conditions exist alone. For example, drought and flood are not two
disconnected events, but actually two opposite aspects of rainfall. The One and the Many are identical,
differing only in the degree of manifestation. Spirit and Matter are not two separate things. Rather,
matter is crystallized Spirit, and Spirit is sublimated matter. This last comparison gives a clue to
transmutation, a process of raising or lowering vibrations (the third principle, momentary destroyer of
equilibrium, points out the little known laws of the invisible universal force spread everywhere and is
an all powerful force in the hand of the Initiate). Thus, everything physically manifest is dual; having
two aspects that are identical in nature and differ only in degree. The second tree in the Garden of
Genesis, the Tree of Eternal Life, represents the return to the plane of consciousness in which one
identifies oneself with the unifying principle that transcends and harmonizes the opposites. Campbell
states that this tree is symbolized by the cross of Jesus, whose words “I and the Father are One” are an
expression of this doctrine.

When Yahweh threw man out of the Garden, two cherubim were placed at the gate, with a flaming
sword between them. These guardians are also depicted at Buddhist shrines, one with his mouth open,
the other with his mouth closed. They represent fear and desire, a pair of opposites that bind man to the
material realm of opposites. By passing through fear and desire, one exits the material field of
opposites – the dual realm of space and time – and enters the realm of the eternal, which is defined as
the absence of space and time. To walk the middle path between the pillars is to transcend the illusions
of duality and to identify oneself not with the material body, but with the consciousness and the
impulse of life for which the body is only a vehicle. Along with the identification of oneself with
consciousness, or spirit, comes the understanding that the true nature of all other beings is also spirit,
and that every individual is but a seemingly separate material manifestation of a single universal
consciousness that pervades the universe. This realization is the basis of the concept of Fraternity, the
doctrine that all individuals can be likened to cells comprising the one body of humanity. When one
realizes that he and the other are one, and that the apparent separateness is but an effect of the way man
experiences forms under the conditions of space and time, acts of selfless charity become second
nature, for by serving one’s brother, one serves the highest part of himself: spirit.


Coming to the realization that oneself is but a temporal and spatial manifestation of a single Divine
consciousness, or universal law that orders all things, is atonement (at-one-ment) with God. Yet, atone-
ment does not result from a mere intellectual recognition of divine unity. The universal
consciousness must become manifest in one’s own personality, which is a center for the interplay
between the forces of balance and impulse. The Initiate must see through the illusion of opposites to
understand their inherent unity and must apply this understanding to the mastery of his own being.
Like Nature, Man is made of a number of instincts and qualities that are seemingly opposite. Since
ancient times it has been recognized that the seven pairs wisdom/foolishness; wealth/poverty;
fruitfulness/childlessness; life/death; dominion/dependence; peace/war; beauty/ugliness are the ones
which most affect man’s successful progress through life. The Initiate should repeatedly check the
actions of his life against these seven pairs and take the reconciling middle position by maintaining a
balanced integrity. The Initiate who can affirm, “I come from between the pillars” has walked the
middle path through the turmoil and troubles of life and has preserved his composure. As an agent of
Omneity he is commissioned to a life of activity in a world of seeming contradiction and confusion,
from which he must work to bring his own individual pattern of harmony.
John A. Mongiovi


May 4, 2003
References:
Blitz,



Thus the path between the two pillars into the Middle Chamber of the Soul indicates that one can attain
the higher consciousness when one becomes free from the arbitrary psychological constraints imposed
by one’s upbringing and society and instead learns to work with and apply to daily life the opposing
permissive and restraining forces of morality that reside within one’s own conscience (parallels can be
drawn with the super ego/ego ideal described by Freud and the emotional and intellectual complexes
identified by Jung). Similarly, Joseph Campbell, in The Power of Myth, defines myth as “a
manifestation…in metaphorical images, of the energies of the organs of the body in conflict with each
other.” He describes the great realization of the Upanishads of India in the 9th Century B.C. that
“Heaven and Hell are within us, and all the gods are within us… They are magnified dreams, and
dreams are manifestations in image form of the energies of the body in conflict with each other.”
In other esoteric tradition the pillars appear at either side of the entrance to the initiation Chamber. The
one in the north is black, and the one on the left is red. They support an arch with the golden Lyre of
Orpheus at the top. The fact that the pillars differ only in color indicates that they are identical in their
essence and differ only in appearance, just as one universal consciousness is present in all things and
differs only in its physical manifestations. The pillars represent pairs of opposites: good and evil, life
and death, light and darkness, essence and substance, spirit and matter, heat and cold, man and woman,
reason and faith, authority and liberty, right and duty, harmony and discord, initiative and resistance,
etc. Astronomically they represent the equinoxes of summer and winter.
The initiate entering the initiation chamber between the pillars represents that it is the task of the
initiate to find the third term that reconciles the opposing terms into a single principle of harmonious
unity: the Law of Equilibrium. This intermediary term is symbolized by the Arch, which the pillars
support, and by the Lyre at the top, itself a symbol of Harmony, signified by two equal arms resting
upon the base of the instrument. The white robe of the Initiate and the white altar cover are also
symbolic of the third pillar which unifies or reconciles the opposing forces into harmony (when the
visible colors of the spectrum are harmonized into unity, the reflected color is white). The number 3 is
a symbol of this conciliating principle and, for this reason, figures largely in mystical teachings. The
third principle has given birth to the dogma of the Trinity, which is found at the base of all systems of
Theogony. Among the Egyptians the third term between the masculine Osiris and the feminine Isis was
the infant Horus. For the Hindus, Shiva is the transformer who reunites the powers of Brahma, the
Creator, and of Vishnu, the Savior. To the Kabbalists, Kether, the Absolute equilibrant, combines
Chocmah, the Absolute Wisdom, and Binah, the absolute Intelligence. In the Christian Theogony, the
Holy Spirit is the universal force that animates and acts as mediator between the Active Principle of the
Father and the Savior Principle of the Son.

Sunday, March 28, 2010

Helixical Ecstacy----The Harmonics of Companionship

If Kwan-Yin is the "melodious Voice," so is Vach; "the melodious cow who milked forth sustenance and water" (the female principle) -- "who yields us nourishment and sustenance," as Mother-Nature. She is associated in the work of creation with the Prajapati. She is male and female ad libitum,

Ad Libidum--- (Music, Rhythm, tempo (to be performed) at the performer's discretion Often shortened to ad lib

Also---alternate definition--At the discretion of the performer. Used chiefly as a direction giving license to alter or omit a part.

Male and female opposites function like notes and colors blending and harmonizing in a cosmic momentum of helixical ecstasy....

Thursday, January 7, 2010

Shakti, Universal Cosmic foundation and pre-substance state

The Shakta is so called because he is a worshipper of Shakti (Power), that is, God in Mother-form as the
Supreme Power which creates, sustains and withdraws the universe. His rule of life is Shaktadharma, his
doctrine of Shakti is Shaktivada or Shakta Darshana. God is worshipped as the Great Mother because, in
this aspect, God is active, and produces, nourishes, and maintains all. Theological Godhead is no more
female than male or neuter. God is Mother to the Sadhaka who worships Her Lotus Feet, the dust on
which are millions of universes. The Power, or active aspect of the immanent God, is thus called Shakti.
In Her static transcendent aspect the Mother or Shakti or Shivé is of the same nature as Shiva or "the
Good". That is, philosophically speaking, Shiva is the unchanging Consciousness, and Shakti is its
changing Power appearing as mind and matter. Shiva-Shakti is therefore Consciousness and Its Power.
This then is the doctrine of dual aspects of the one Brahman acting through Its Trinity of Powers (Iccha,
Will; Jñana, Knowledge; Kriya, Action). In the static transcendent aspect (Shiva) the one Brahman does
not change and in the kinetic immanent aspect (Shivé or Shakti) It does. There is thus changelessness in
change. The individual or embodied Spirit (Jivatma) is one with the transcendent spirit (Paramatma).
The former is a part (Amsha) of the latter, and the enveloping mind and body are manifestations of
Supreme Power. Shakta Darshana is therefore a form of Monism (Advaitavada). In creation an effect is
produced without change in the Producer. In creation the Power (Shakti) "goes forth" (Prasharati) in a
series of emanations or transformations, which are called, in the Shaiva and Shakta Tantras, the 36
Tattvas. These mark the various stages through which Shiva, the Supreme Consciousness, as Shakti,
presents Itself as object to Itself as subject, the latter at first experiencing the former as part of the Self,
and then through the operations of Maya Shakti as different from the Self. This is the final stage in
which every Self (Purusha) is mutually exclusive of every other. Maya, which achieves this, is one of
the Powers of the Mother or Devi. The Will-to-become-many (Bahu syam prajayeya) is the creative
impulse which not only creates but reproduces an eternal order. The Lord remembers the diversities
latent in His own Maya Shakti due to the previous Karmas of Jivas and allows them to unfold
themselves by His volition. It is that Power by which infinite formless Consciousness veils Itself to Itself
and negates and limits Itself in order that it may experience Itself as Form.
This Maya Shakti assumes the form of Prakriti Tattva, which is composed of three Gunas or Factors
called Sattva, Rajas, Tamas. The function of Prakriti is to veil, limit, or finitize pure infinite formless
Consciousness, so as to produce form, for without such limitation there cannot be the appearance of
form. These Gunas work by mutual suppression. The function of Tamas is to veil Consciousness, of
Sattva to reveal it, and of Rajas the active principle to make either Tamas suppress Sattva or Sattva
suppress Tamas. These Gunas are present in all particular existence, as in the general cause or Prakriti
Shakti. Evolution means the increased operation of Sattva Guna. Thus the mineral world is more subject
to Tamas than the rest. There is less Tamas and more Sattva in the vegetable world. In the animal world
Sattva is increased, and still more so in man, who may rise through the cultivation of the Sattva Guna to
Pure Consciousness (Moksha) Itself. To use Western parlance, Consciousness more and more appears as
forms evolve and rise to man. Consciousness does not in itself change, but its mental and material
envelopes do, thus releasing and giving Consciousness more play. As Pure Consciousness is Spirit, the
release of It from the bonds of matter means that Forms which issue from the Power of Spirit (Shakti)
http://www.sacred-texts.com/tantra/sas/sas01.htm (5 of 14)07/03/2005 16:02:04
Chapter One: Indian Religion As Bharata Dharma
become more and more Sattvik. A truly Sattvik man is therefore a spiritual man. The aim of Sadhana is
therefore the cultivation of the Sattva Guna. Nature (Prakriti) is thus the Veil of Spirit as Tamas Guna,
the Revealer of Spirit as Sattva Guna, and the Activity (Rajas Guna) which makes either work. Thus the
upward or revealing movement from the predominance of Tamas to that of Sattva represents the spiritual
progress of the embodied Spirit or Jivatma.
It is the desire for the life of form which produces the universe. This desire exists in the collective
Vasanas, held like all else, in inchoate state in the Mother-Power, which passing from its own (Svarupa)
formless state gives effect to them. Upon the expiration of the vast length of time which constitutes a
day of Brahma the whole universe is withdrawn into the great Causal Womb (Yoni) which produced it.
The limited selves are withdrawn into it, and again, when the creative throes are felt, are put forth from
it, each appearing in that form and state which its previous Karma had made for it. Those who do good
Karma but with desire and self-regard (Sakama) go, on death, to Heaven and thereafter reap their reward
in good future birth on earth -- for Heaven is also a transitory state. The bad are punished by evil births
on earth and suffering in the Hells which are also transitory. Those, however, who have rid themselves
of all self-regarding desire and work selflessly (Nishkama Karma) realize the Brahman nature which is
Saccidananda. Such are liberated, that is never appear again in the World of Form, which is the world of
suffering, and enter into the infinite ocean of Bliss Itself. This is Moksha or Mukti or Liberation. As it is
freedom from the universe of form, it can only be attained through detachment from the world and
desirelessness. For those who desire the world of form cannot be freed of it. Life, therefore, is a field in
which man, who has gradually ascended through lower forms of mineral, vegetable and animal life, is
given the opportunity of heaven-life and Liberation. The universe has a moral purpose, namely the
affording to all existence of a field wherein it may reap the fruit of its actions. The forms of life are
therefore the stairs (Sopana) on which man mounts to the state of infinite, eternal, and formless Bliss.
This then is the origin and the end of man. He has made for himself his own past and present condition
and will make his future one. His essential nature is free. If wise, he adopts the means (Sadhana) which
lead to lasting happiness, for that of the world is not to be had by all, and even when attained is
perishable and mixed with suffering. This Sadhana consists of various means and disciplines employed
to produce purity of mind (Cittashuddhi), and devotion to, and worship of, the Magna Mater of all. It is
with these means that the religious Tantra Shastras are mainly concerned. The Shakta Tantra Shastra
contains a most elaborate and wonderful ritual, partly its own, partly of Vaidik origin. To a ritualist it is
of absorbing interest.