Linda's Literary Home

Tag: Divine Mother

  • Original Song:  “Astral Mother” with Prose Commentary

    Image: Mommy and MePhoto by Ron W. G.

    Original Song:  “Astral Mother” with Prose Commentary

    This song is dedicated to my beautiful mother, Helen Richardson, whose soul left the physical planet Earth at the age of 58 and now resides in the astral world.  By faith and deep love, I visit her there from time to time.

    Introduction with Text of “Astral Mother”

    My original song, “Astral Mother,” plays out in three verse-movements and two chorus-movements.  A traditional verse is a unified set of lines—often four but through innovation the number is not consistent.

    Thus, a verse-movement may be any number of lines or stanzas because the emphasis in on the theme of the movement.  A movement depends upon theme rather than number of lines or stanzas.

    On the astral plane, souls have shed their bodies of chemicals and dust and reside in bodies of light.  Although the physical body is also made fundamentally of light, the astral body is perceived as light more easily than the “mud” covering the soul on the earthly plane.

    After visiting my mother on the astral plane, I bring back images, ideas, and thoughts that I dedicate to her in poems and songs.  The text of the song follows, and you are welcome to listen to the song on SoundCloud.

    Astral Mother

    In memoriam:
    Helen Richardson
    June 27, 1923 — September 5, 1981

    for your beautiful soul

    You are waiting now . . .
    A bright star light
    In the astral world

    You have shed the mud
    That covers the soul
    On the earthly plane . . . —

    Where you were my mother, and I was your child
    You were my mother, and I was your child . . . 

    You are watching for me . . .
    To catch my beam
    In the astral world

    We will live again
    The love we lived
    On the earthly plane . . . —

    Where you were my mother, and I was your child
    You were my mother, and I was your child . . .

    We will understand the Spirit-made plan . . .
    That kept us a while . . .
    In this earthly world . . . —

    Where you were my mother, and I was your child
    You were my mother, and I was your child . . .

    O, my Divine Mother, make me Thy Divine Child!
    O, my Divine Mother, make me Thy Divine Child!

    Commentary on “Astral Mother”

    A daughter addresses her mother who has departed the earth and now resides in the astral world.  Through faith and divine guidance, the daughter visits the mother and creates a tribute to her mother’s beautiful soul of light

    First Verse-Movement:  Living as Light in the Astral World

    You are waiting now . . .
    A bright star light
    In the astral world

    You have shed the mud
    That covers the soul
    On the earthly plane . . . —

    From the earthly plane of existence, the singer/narrator is addressing a loved one who is residing on the astral plane of existence.  

    The soul of the departed loved one is now existing in her astral/causal bodies—where the soul continues without its physical encasement.  Paramahansa Yogananda explains this phenomenon:

    astral body. Man’s subtle body of light, prana or lifetrons; the second of three sheaths that successively encase the soul: the causal body (q.v.), the astral body, and the physical body. The powers of the astral body enliven the physical body, much as electricity illumines a bulb. 

    The astral body has nineteen elements: intelligence, ego, feeling, mind (sense consciousness); five instruments of knowledge (the sensory powers within the physical organs of sight, hearing, smell, taste, and touch); five instruments of action (the executive powers in the physical instruments of procreation, excretion, speech, locomotion, and the exercise of manual skill); and five instruments of life force that perform the functions of circulation, metabolization, assimilation, crystallization, and elimination.

    The singer/narrator affirms that her loved one—her belovèd mother—is now “waiting” in her body of light as it exists on the astral plane. The singer/narrator in the second part of the movement refers to the physical body as “mud” which the astral mother has now “shed.”  The physical body encases the soul on the earthly plane of existence.

    The physical body may be metaphorically referred to as “mud” after the Biblical description of the human body:

    In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (KJV Genesis 3:19)

    But after the soul leaves that physical encasement, it continues its existence in the two other bodies—astral and causal—on the astral plane where it is perceived only as light. Thus, the daughter/speaker has perceived her mother as a body of light, which she designates metaphorically as “a bright star light.”

    Second Verse-Movement:  Waiting to Spot a Familiar Dot of Light

    You are watching for me . . .
    To catch my beam
    In the astral world

    We will live again
    The love we lived
    On the earthly plane . . . —

    The singer/narrator then affirms that the astral mother is waiting for her daughter to join her on the astral plane.  The daughter will become a “beam” of light after she leaves her own physical encasement, entering the “astral world.”

    The singer/narrator then affirms that the mother and daughter will experience that same love that they shared when they were both on the earth together.   The “lived” love and they continue to live that love, but after they both are in the same level of existence, they are likely to recognize and have a deeper level of awareness of that love.

    Third Verse-Movement:  Understanding and Appreciating Love and Light

    We will understand the Spirit-made plan . . .
    That kept us a while . . .
    In this earthly world . . . —

    The singer/narrator finally affirms that after the mother and daughter are reunited, for however briefly that reunion might exist, they will understand more about the divine plan that God has for them.

    They were both maintained on the earth planet for while; they no doubt had questions about the meaning of life and all of its vicissitudes.  The singer/narrator predicts that after entering the astral plane, both she and her mother will understand more about meaning and purpose then they had before.

    Experience is great teacher; and God puts His children in positions from which they may learn what they need in order to meet their karmic demands. The singer/narrator holds great faith that she and her mother on the path that leads to the ultimate enlightenment of union with the Divine.

    Chorus-Movement 1:  A Simple Statement of Fact

    Where you were my mother, and I was your child
    You were my mother, and I was your child . . .

    In the first chorus, the singer/narrator simply states the fact that the addressee in the song was the singer’s mother, and the singer was the child of the mother.   On the earth plane, they were mother and daughter.

    The simplicity of the statement may be misleading.  This simple fact is, however, very important.  On the earth plane, they were mother and daughter, but on the astral plane they are only two individual souls that are children of the One Father-Mother-God.

    The mother/daughter relationship on earth is likely quite a different one from that relationship as two individual souls on the astral plane.  Despite that obvious fact, the important fact to remember is that love exists between the two; it existed on earth and it will exist in the astral world.

    Chorus-Movement 2:  A Prayer-Chant to the Divine Mother

    O, my Divine Mother, make me Thy Divine Child!
    O, my Divine Mother, make me Thy Divine Child!

    The momentousness of the shift from the earth relationship of mother/daughter to Divine Mother/Divine Child cannot be overstated.  

    By ending with a chant-like prayer, the singer/narrator affirms that through the love relationship between earth mother and daughter, she has come to understand that both mother and daughter are children of the Divine Reality (God).

    And the singer/narrator then supplicates to God as Divine Mother to help her realize her soul as that “Divine Child” that she is.  The same supplication is offered on behalf of the astral mother, whom the singer/narrator has been addressing.

    Both former earth mother and earth daughter are children of the Divine, and they both must one day come to realize that relationship to the Divine—and the singer/narrator prays for that to happen.

  • Names for the Ineffable God

    image:  “The Blue Cosmos

    Names for the Ineffable God

    God is one Being, but God has many aspects; thus God has many names.  All religious scriptures point to God as the only Creator.  As the ineffable Spirit, God remains only the essence of Bliss, but as Creation, He is able to function through various bodies and powers for differing motives.  

    The Many Names of God, the Ineffable

    The term “ineffable” applies to anything that is indescribable, something that is so beyond human concepts that there are actually no words that can do it justice.  The term God is such a concept.  If humankind wanted to proscribe all terms hitherto naming God, it would do well to employ only the term the “Ineffable.”

    Despite the fact that there are things, beings, even events that humanity finds ineffable, the confluence of the human mind and heart seeks to name and describe those entities anyway.   But the naming and describing must always come with the caveat that anything said naming and describing are mere approximations.

    For example, on the purely material, physical plane, the taste of an orange remains ineffable.  One may say the orange tastes sweet, but so do apples, cookies, and ethylene glycol—none of which tastes like an orange.   The only way to know the taste of an orange is to taste it—no description will ever reveal that actual taste.

    The same situation exists facing the issue of knowing who or what God is.  Humanity from time immemorial has described God, given God names and descriptions, but to know God is like to know the taste of an orange—it has to be experienced for oneself.

    That is where the practice of religion enters:  the purpose of religion is to assist the individual in discovering the method for knowing God. Because most human knowledge is acquired through the five senses, one would think that knowing God would also be acquired the same way.  

    But that does not work, because the senses can detect only phenomena on the physical, material level of being.   The five senses cannot detect noumena which exists on a different plane of existence.

    As the Absolute Spirit, God is an ineffable concept because the term God includes everything in creation and also everything that exists outside of creation.  God is both creation and the originator of creation.   This fact means that there is no way to understand such a being with the limited human mind.  

    Thus, the concept of God has come to be thought of in many manifestations or aspects, such as God as Father, God as Son, as God as Holy Spirit, which will be immediately recognized as the Trinity of Christianity, the religion of the West.  And the “Holy Spirit” aspect is the only aspect of God within creation. Paramahansa Yogananda explains the nature of the trinity [1]: 

    When Spirit manifests creation, It becomes the Trinity: Father, Son, Holy Ghost, or Sat, Tat, Aum. The Father (Sat) is God as the Creator existing beyond creation (Cosmic Consciousness). 

    The Son (Tat) is God’s omnipresent intelligence existing in creation (Christ Consciousness or KutasthaChaitanya). The Holy Ghost (Aum) is the vibratory power of God that objectifies and becomes creation.

    Many cycles of cosmic creation and dissolution have come and gone in Eternity. At the time of cosmic dissolution, the Trinity and all other relativities of creation resolve into the Absolute Spirit.

    The principal religion of the East is Hinduism, which is often mistakenly thought to be a polytheistic religion.  The term “polytheism” signifies a misleading concept.   There could never be two or more ultimate creators [2]: 

    Spirit, being the only existing Substance, had naught but Itself with which to create. 

    Spirit and Its universal creation could not be essentially different, for two ever-existing Infinite Forces would consequently each be absolute, which is by definition an impossibility. An orderly creation requires the duality of Creator and created.

    That mistake of assuming Hinduism to be polytheistic arises because in Hinduism, especially as interpreted through yogic philosophy, God is expressed through many aspects.

    Some of those aspects include such terms as Father, Mother, Friend, Love, Light, Brahma, Vishnu, Shiva, Sat-Chit-Ananda, Kali, Prakriti, Sat-Tat-Aum, and many others.   Dr. David Frawley’s explanation [3] includes the lowercase use of the term “god” which actually refers only to an aspect of the Supreme God, as the context will reveal: 

    Spirit, being the only existing Substance, had naught but Itself with which to create. 

    Spirit and Its universal creation could not be essentially different, for two ever-existing Infinite Forces would consequently each be absolute, which is by definition an impossibility. An orderly creation requires the duality of Creator and created.

    If Hinduism is deemed a polytheistic religion because of the many names for aspects of the one God, then Christianity could also be considered a polytheistic religion because it also possesses a trinity.  In addition to the trinity, the Judeo-Christian Bible also puts on display many other names for God such as Jehovah, Yahweh, Lawgiver, Creator, Judge, and Providence—all obvious aspects of the One Supreme Absolute or God.  

    The fact remains that both Hinduism and Christianity, along with Judaism and Islam, are monotheistic religions.  The Christian Trinity portrays the three functions of God, and Hinduism offers the same functional trinity in Sat-Tat-Aum.   Hinduism also includes other manifestations or aspects of God such as Krishna [4], who in many ways parallels Jesus the Christ and Kali [5], who parallels the Virgin Mary.

    Scientific religionists and dedicated spiritual seekers have determined that there is only one God—and all religions profess this fact—but there are many aspects of that one God.  And those aspects have been given specific labels for the purpose of discussion.   One cannot discuss everything at once; thus, to aid in that the ability to discuss spirituality and religion, various aspects of the one God have been isolated and specified with different names.

    Aspect Names Similar to Nicknames

    A human being may have several nicknames. I am Linda Sue Grimes, born Linda Sue Richardson, but I am also Sissy, Grammy, Nubbies—those are three of my nicknames:  I am Sissy to my sister; Grammy to my grandchildren; Nubbies to the husband. 

    There are not five of me just because I have five names.  There is one of me, but I have various aspects to different people; thus, each of them thinks of me in terms of a specific aspect to which they have each given a specific name.   It is a similar situation for naming God through His many aspects.

    However,  even more pressing because in theory, one could discuss the person “Linda Sue Grimes” without breaking the concept of her into various aspects because Linda Sue Grimes as a human being is not ineffable.  A discussion of the ineffable God remains impossible without those names of aspects.  

    God Remains Ineffable

    Still, God remains ineffable despite the various aspects assigned to the concept.  The spiritually striving devotee on the path to God unity is not attempting to merely understand God, which would be a mental function.  

    The spiritual aspirant is working to unite with God, more specifically to contact his own soul which is the spark or expression of God.   Contacting the soul means quieting both the physical body and the mind in order for the soul become ascendant in one’s consciousness.  

    Avatars such a Paramahansa Yogananda instruct devotees that they are not the body, not the mind, but the soul.  In fact, the human being is a soul that possesses and body and mind, not the other way around.   The soul has become a blurred concept as it is replaced with the ego, which strongly identifies with physical body and the mind.

    It is only through the soul that the human being can contact God.  The body cannot contact God because it is just bunch of chemicals; the mind cannot contact God because it gets its information through the unreliable senses.  

    The senses are in contact with the ever-changing maya delusion of the created cosmos.  Thus, only the soul as a spark of God can contact God.  The only way the soul can contact God is to quiet the body and mind.   After the body and mind become quieted and capable of remaining perfectly still, the soul can manifest to the consciousness of the individual human being.

    Why Did God Create the Cosmic Delusion?

    Paramahansa Yogananda explains:

    In order to give individuality and independence to Its thought images, Spirit had to employ a cosmic deception, a universal mental magic. 

    Spirit overspread and permeated Its creative desire with cosmic delusion, a grand magical measurer described in Hindu scriptures as maya (from the Sanskrit root ma, “to measure”). 

    Delusion divides, measures out, the Undefined Infinite into finite forms and forces. The working of cosmic delusion on these individualizations is called avidya, individual illusion or ignorance, which imparts a specious reality to their existence as separate from Spirit.

    . . .

    This Unmanifested Absolute cannot be described except that It was the Knower, the Knowing, and the Known existing as One. 

    In It the being,  Its cosmic consciousness, and Its omnipotence, all were without differentiation: ever-existing, ever-conscious, ever newly joyous Spirit. 

    In this Ever-New Bliss, there was no space or time, no dual conception or law of relativity; everything that was, is, or is to be existed as One Undifferentiated Spirit.  [6]

    The question arises, however:  why did God decide to manifest into various forms, if as one ineffable Spirit He is nothing but Bliss?  The best answer to that question is what gurus (spiritual leaders) tell their chelas (spiritual aspirants):  leave some questions to Eternity, meaning after you reach your goal of unity with God, all questions will be answered.  

    However, Paramahansa Yogananda has also answered that question by explaining that God created his lila or divine play simply in order to enjoy it.  As unmanifested Spirit, God exists as bliss, but even though He is present in his Creation and likely enjoying it, He is also suffering it; thus arise various paths that lead god back to God, or the soul back to the Over-Soul.  

    Because that answer likely still heralds another “why?”  One must return to the notion of leaving some answers to Eternity.  One must take baby steps on the journey back to uniting with unmanifested Spirit.   Just fitting the physical and mental bodies by yogic practice for the ability to accomplish that unity gives the devotee enough to think about and do.

    Other Concepts and Labels for God

    As names for God vary, so do personal concepts.  For example, Jesus the Christ liked to think of God as the Father [7]; thus, many Western prayers begin with “Heavenly Father.”

    The founder Self-Realization Fellowship (SRF), Paramahansa Yogananda—”The Father of Yoga in the West”—was fond of assigning the mother-aspect to God and referring to God as Divine Mother.  Thus, the opening of each SRF gathering begins with the following invocation: 

    Heavenly Father, Mother, (often lengthened to “Divine Mother”), Friend, Belovèd God, followed by the names of each guru associated with Self-Realization Fellowship.

    All of these named references designate aspects of the same Entity—the Absolute Spirit or God.

    My Use of the Term “God”

    Because the term God can be alienating, especially triggering atheists and agnostics, I often refer to God in my commentaries by one of His possibly less disagreeable aspects. Therefore, I employ such terms as Ultimate Reality, Originator, Creator, Divine Reality, Divine Belovèd, Blessèd Creator, or simply just the Divine.  

    Likely, even the term Divine can be too mystically oriented for some postmodern, belligerent anti-spiritual, anti-religionists.  Nevertheless, I do not completely eschew using the label God, despite negative reactions to and ignorance about the term, because the term does remain accurate and perfectly descriptive.

    I do, however, continue to strive to render the context in which I use the term God as accurate and understandable as possible so that it may soften the blow for postmodern minds, being accosted by that term.

    Sources

    [1]  Editors.  Glossary:  Trinity. Self-Realization Fellowship Official Web Site. Accessed March 5, 2023.

    [2]  Editors. “Law of Maya.”  Paramahansa Yogananda: The Royal Path of Yoga.  Accessed March 5, 2023.

    [3]  David Frawley. “Is Hinduism a Monotheistic Religion?”  American Institute of Vedic Studies. August 27, 2014.

    [4]  Editors. “About Krishna.”  krishna.com. Accessed January 14, 2021.

    [5] Subhamoy Das. “Kali: The Dark Mother Goddess in Hinduism.”  Learn Religions. Updated January 17, 2019.

    [6] Editors. “Paramahansa Yogananda: The Father of Yoga in the West.”  Self-Realization Fellowship Official Web Site.  Accessed January 14, 2021.

    [7]  Stephen Smith. Editor. “How Many Times Does Jesus Call God Father?OpenBible.info. January 10, 2021.