DIVINE FEMININE CONSCIOUSNESS🔗

The fundamental support provided to every woman to empower her pregnancy is Divine Feminine Consciousness. This energy is actually always available to both women and men, but many women discover it most strongly once they step toward becoming mothers. Men also are most open to its flowering as they witness the beautiful unfolding of their female partner. So pregnancy is an optimal doorway to the blossoming of the divine feminine.

Divine Feminine Consciousness is the spiritual energy within each of us that gives birth, that expresses itself. It is the Earthly manifestation of Parashakti, the cosmic sea of all possibilities. Although intelligence can exist in theory, as possibility, it cannot become reality without the action of Shakti, the divine feminine.

Whatever adapts to this energy of self-expression is masculine energy; that which acts as protector and guardian. So we have the feminine energy of the mother, which brings all things into being, and the masculine energy of the father, which guards and sustains the creative power of the mother.

How do we experience Divine Feminine Consciousness at a personal level, and utilize it in our daily lives?

We begin by remembering our experience of mother energy. The first strong relationship any human being experiences is mother. That’s the first strong relationship and it stays inside your system forever. So turning that samskara, that relationship, that mood, that feeling towards the ultimate is the mathru bhava.

The bhavas are different relationship pathways we can use to connect with divinity. Since the totality of God is beyond human understanding. The rishis have developed paths that duplicate the relationships humans have with each other. Bhava is a word from the ancient language of Sanskrit, from which all other languages have sprung.

Some of us relate most easily to God as Lord and we take the role of servant. This is the dhasa bhava. Devotees of this bhava may relate well to deities such as Hanuman, the loyal and selfless servant who is secretly actually the Master, the face of God Himself.

Others feel God's presence most strongly through madhura bhava, as the lover and the beloved. Many Krishna devotees come into this category, including the beautiful poetess Mirabai, and the luminous Sufi mystics, Rumi and Hafiz. Their lyrical love songs to the Ultimate rival any composition to a human beloved. Bhagwan Raman Maharshi's hymns to Arunachala are another sublime example.

Those who perceive God as friend and mentor, an affectionate collaborator in the life, find their path in saka bhava. Such devotees often relate best to the deity of Rama or Vishnu, who are strong supporters, law-givers and guides.

Vatsalya bhava invites us to perceive God as our own child, to feel the rush of nurturing we would feel as we cradle our small ones. The model for this is Yasodha, foster mother of Krishna. Her delightful story, so loved by children everywhere, describes how young Krishna mischievously stole butter from a neighbor. When the neighbor complained to Yasodha, she caught the boy to her and forced his mouth open to retrieve the stolen butter. Looking inside, instead of butter she saw a vision of the entire cosmos, and realized that her foster son was indeed God.

Drawing upon this example, we as parents can remember that in the small disobediences that frustrate us in our children, their greater divinity lies hidden and can be recognized if we maintain awareness. It also reminds us to forgive these mischief more easily and not cling to violence or vengeance, because our children are the representation of God in our lives.

Who could refuse to love baby Krishna? And is he not the model for divine childish mischief everywhere?

The final bhava, mathru bhava, invites us to experience God as our own mother. This beauteous experience is especially missing nowadays in western cultures, where only the Roman Catholic faith retains any image of Mother in its worship. Because of this spiritual shut-down, the western societies have lost respect for the divinity of motherhood and frequently disrespect the act and function of mother.

As we melt into the bliss of divine maternity, we return to the God womb from which we took birth. Re-discovering our own infancy and the loving embrace that created us, we can then step forward to transmit that energy to our physical children. Once fully imbibed, we can expand it until we find ourselves mothering all beings. We begin to embody Divine Mother in every interaction.