The Lotus of a Thousand Petals

The Sahasrara Chakra is the seventh and highest centre of the subtle body, and is located at the crown of the head.

In this antique diagram, it is depicted as a white lotus of many petals. (In yoga texts, the Sahasrara is described as having a thousand petals).
At the centre of the lotus are the feet of the Supreme Being/Self. One is shown white, representing Shri Shiva (the masculine, un-manifest half of the Self), and one red, representing Shri Shakti (the feminine, creative half of the Self).
The trikona, or triangle, may represent the three qualities that pervade the universe: the creative, sustaining and destructive powers, enclosed by the circle of time.

A beautiful image from Indian devotional poetry reveals the crown of the head as a pedestal on which the cool, fragrant, lotus feet of the Divine may rest. In India, the feet of the Divine are considered to pour out blessings and auspicious vibrations, just as in Hindu mythology, the sacred Ganges, source of all sustenance, is said to flow from the feet of Lord Vishnu.

When a person's sahasrara opens, they experience Self-realisation. After this happens, Shri Mataji Nirmala Devi recommends daily meditation with the attention lightly on the sahasrara. Some ancient yoga texts say to put the attention on the brow centre, but these were probably written with the assumption that the aspirant would not yet have had self-realisation - an achievement considered very rare and difficult in previous times. Placing the attention at the crown for meditation, means that the awareness is above the distractions of the mental level, as the lotus of sahasrara blooms above the turbulent or murky waters of the lake of mind, and its petals repel the droplets of thoughts.

In Jewish mysticism, the Sephirot centre known as Kether (literally 'crown'), is similar in it's qualities to the Sahasrara of yoga philosophy. Situated at the top of the Tree of Life within the body, it represents pure consciousness and union with the Divine.

The mystical Sufi strain of Islam has a system of subtle centres known as latifas. The highest latifa: Akfha (the 'most subtle') is also located at the crown of the head, and is the point of unity where beatific visions of Allah are directly revealed.

Modern, New Age interpretations often depict the Sahasrara as having a violet or purple colour, but this is not seen in traditional paintings and scriptures. This probably comes from the idea that the colours of the chakras follow the colours of the rainbow, starting with red at the first centre, orange yellow green blue and violet. Traditionally, however, the white colour represents the purity of this centre, and its integration of all the elements and colours. White contains all colours. 

Sometimes it is described as a lotus of multicoloured petals, and often depicted as an inverted lotus, with the petals opening downward to release divine nectar and fragrance into the brain.

This South Indian temple is crowned by an inverted sahasrara lotus.

Reincarnation and Judaism

I was surprised to discover recently that belief in reincarnation has been a part of Judaism for centuries, particularly within the Hasidic community. The Hasidic tzadiks (righteous teachers) were believed to know the past lives of people.

The first-century Jewish historian Flavius Josephus states that the Pharisees, the founders of rabbinic Judaism, believed in reincarnation.

All pure and holy spirits live on in heavenly places, and in course of time they are again sent down to inhabit righteous bodies.

- Josephus

One wonders why there is so much resistance to the idea of transmigration in Christianity, especially when there are hints at it in the New Testament: eg Christ's reference to John the Baptist as the prophet Elijah returned. Also, when asked why  a man was born blind, Jesus explained that it was not a consequence of sins the man committed in his present life, nor  of any sins of his parents; instead the suggestion is that his condition was due to acts committed in a previous life.

Certainly there were prominent theologians in the early Christian Church, such as Origen, who considered the transmigration of souls as an integral part of dogma.

From the viewpoint of the Self, belief in reincarnation is of little consequence, since for the Self there is no incarnation, or reincarnation, as individual, discrete, transmigrating 'souls'. Self is all-pervading, co-extensive with time and space, and therefore concepts of incarnation and reincarnation are meaningless.

From the human perspective, however, the idea that we have only one life to live has consequences for the way we live life. On the positive side, people in Western societies, that have developed under the influence of the Christian churches, can be motivated to live life to the fullest; while the drawback can be an attitude of impatience and even desperation to get the most out of life, also a lack of acceptance of what life throws in our way, possibly as a result of karma.
If you look at the history of spirituality, belief in reincarnation is almost universal, except within Christianity. Even in Islam, the Sufis and Ismailis have often accepted it.

It (the Self) is not born, and It does not die; nor is it ever that this One having been nonexistent becomes existent again. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.

-Bhagavad Gita

The Bhagavd Gita is a core text of Hinduism. It does not refute reincarnation as such, but merely points out that the Self, the ultimate reality, is not subjected to rebirth and karma.

As we live through thousands of dreams in our present life, so is 
our present life only one of many thousands of such lives which we enter from the other more real life and then return after death. Our life is but one of the dreams of that more real life, and so it is endlessly, until the very last one, the very real the life of God.

- Leo Tolstoy

There is no death. How can there be death if everything is part of the Godhead?
The soul never dies and the body is never really alive.
- Isaac Bashevis Singer, Stories from Behind the Stove

Shakti Shekhinah Sakinah

In all the major religious traditions there is, or was, the concept of a feminine manifestation or Presence of God.

Hinduism

Shakti from Sanskrit shak – "to be able", meaning sacred force or empowerment – is the primordial cosmic energy and represents the dynamic forces that are thought to move through the entire universe in Hinduism. Shakti is the concept, or personification, of divine feminine creative power, sometimes referred to as 'The Great Divine Mother' in Hinduism. On the earthly plane, Shakti most actively manifests through female embodiment and creativity/fertility, though it is also present in males in its potential, unmanifest form.

Not only is the Shakti responsible for creation, it is also the agent of all change. Shakti is cosmic existence as well as liberation, its most significant form being the Kundalini Shakti, a mysterious psychospiritual force. Shakti exists in a state of svatantrya, dependence on no-one, being interdependent with the entire universe.

In Shaktism, Shakti is worshipped as the Supreme Being. However, in other Hindu traditions of Shaivism and Vaishnavism, Shakti embodies the active feminine energy Prakriti of Purusha, who is Vishnu in Vaishnavism or Shiva in Shaivism. Vishnu's female counterpart is called Lakshmi, with Parvati being the female half of Shiva.

-Source Wikipedia

Judaism

The feminine, creative, transformative Presence of God is called Shekhinah in Judaism. Shekhinah is associated with the Throne of God and the holiest precinct of the Temple. She is said to reside within the Ark of of the Covenant. As a Pillar of Cloud by day, and a Pillar of Fire by night, the Presence of God, the glorious Shekhinah, guided the people of Israel.

Shekhinah is a feminine noun in Hebrew and derives from a word meaning 'dwelling', while the Hindu Shakti means 'power'; however, it may not be a coincidence that the two words are similar, both referring to the feminine power or manifest presence of the Divine.
In the Talmud, Shekhinah is the power which caused the prophets to prophesy and King David to compose his Psalms. 

"The Shekhinah does not rest amidst laziness, nor amidst laughter, nor amidst lightheadedness, nor amidst idle conversation. Rather, it is amidst the joy associated with a mitzvah that the Shekhinah comes to rest upon people, as it is said: 'And now, bring me for a musician, and it happened that when the music played, God's hand rested upon him' [Elisha]"

-Talmud

There is a tradition of the Shekhinah as the Sabbath Bride. This recurrent theme is best known from the writings and songs of the legendary mystic of the 16th century, Rabbi Isaac Luria. Here is a quotation from the beginning of his famous shabbat hymn:

"I sing in hymns to enter the gates of the Field of holy apples. A new table we prepare for Her, a lovely candelabrum sheds its light upon us. Between right and left the Bride approaches, in holy jewels and festive garments..."

A paragraph in the Zohar starts: "One must prepare a comfortable seat with several cushions and embroidered covers, from all that is found in the house, like one who prepares a canopy for a bride. For the Shabbat is a queen and a bride. This is why the masters of the Mishna used to go out on the eve of Shabbat to receive her on the road, and used to say: 'Come, O bride, come, O bride!' And one must sing and rejoice at the table in her honor ... one must receive the Lady with many lighted candles, many enjoyments, beautiful clothes, and a house embellished with many fine appointments ..."

Christianity
In Christianity, the inspirational powers of the Shekhinah have been absorbed into the figure of the Holy Spirit.

Islam

The Islamic form of Shekhina, is Sakinah, and is associated with the quality of Divine Tranquility. Sakinah is mentioned several times in the Koran.

According to Ali, nephew of the Prophet Muhammad, "Sakinah is a sweet breeze, whose face is like the face of a human".
Ali's son Hussein, named one of his daughters Sakinah. The name has now become popular in Islamic countries.

The Hebrew Goddess

The Hebrew Goddess

is a book by Jewish historian and anthropologist Raphael Patai. In this book, Patai argues that the Jewish religion historically had elements of polytheism, especially the worship of goddesses and a cult of the mother goddess. The book supports the theory through the interpretation of archaeological and textual sources as evidence for veneration of feminine beings. Hebrew goddesses identified in the book include Asherah, Anath, Astarte, Ashima, the cherubim in Solomon's Temple, the Matronit (Shekhina), and the personified Shabbat Bride. The later editions of the book were expanded to include recent archaeological discoveries and the rituals of unification (Yichudim) which are to unite God with His Shekinah.

.

If, as the mystics say, the Self of the universe is not different to the manifest universe, It must have feminine aspects amongst it's infinite aspects. In abolishing the idols of the old cults, the monotheistic prophets were, quite rightly, seeking to liberate in humanity a sense of unlimited Being, unlimited to particular forms. But those who call themselves monotheists often limit God, making Him in their own ego image.

The Feminine Aspect of the Trinity

Unusual depiction of a feminine Holy Spirit, flanked by Father and Son,
in a medieval church fresco.

Crosspost from:
http://notmyplans.blogspot.com/

"I recently ran across an interesting piece by a Baptist about his research and work with Biblical languages and his startling conclusions about who the Holy Spirit is revealed to be in Scripture. I think it is particularly interesting because of the conservative theological bent of Southern Baptists. It seems to echo some of the same things that Dr. Scott Hahn, a former Presbyterian minister and now Roman Catholic theologian has been saying.Here are some thoughts from R.P. Nettelhorst of the Quartz Hill School of Theology associated with the American Southern Baptist Convention. He asks on his site http://www.theology.edu/journal/volume3/spirit.htm :

Is There a Question About the Gender of the Holy Spirit?

In my graduate Semitics program at UCLA, one of the languages I had to study was Syriac, a dialect of Aramaic written with rounded letters reminiscent of modern Arabic. Syriac was the language of people living in northern Mesopotamia, from at least 300 BC until the time Arabic became dominant in the region, around 1000 AD. Most of the Syriac documents available today were produced by a Monophysite branch of Christianity, today known as the Syrian Orthodox Church (monophysitism is the belief that Christ had but one nature). One striking puzzlement of the texts, at least to me, was the constant reference to the Holy Spirit as "she". I was aware, of course, that in Aramaic (and hence in the dialect known as Syriac) the natural gender of the word "spirit" was feminine; however, I was surprised to discover that this accident of grammar had resulted in a whole theology constructed around the femininity of the third person of the Godhead.
An example of Syriac theology is found in the apocryphal Acts of Thomas; it is usually assumed that this particular work was influenced by speculative gnostic Judaism because it contains the notion, that associated with God was a wisdom, or creative power - a spirit - which was feminine. In an invocation accompanying baptism, Thomas calls for the Holy Spirit:

Come, holy name of Christ that is above every name;
Come, power of the Most High and perfect compassion;

Come, thou highest gift;

Come, compassionate mother;

Come, fellowship of the male;

Come, thou (f.) that dost reveal the hidden mysteries;

Come, mother of seven houses, that thy rest may be in the eighth house.

(Acts of Thomas 2:27)

Come, silence that dost reveal the great deeds of the whole greatness;

Come thou that dost show forth the hidden things

And make the ineffable manifest;

Holy Dove that bearest the twin young;

Come, hidden Mother;

Come, thou that art manifest in thy deeds

and dost furnish joy and rest for all that are joined with thee;

Come and partake with us in this Eucharist

Which we celebrate in thy name,

and in the love-feast in which we are gathered together at thy call.

(Acts of Thomas 5:50)

After reading such materials I decided that Syrian Orthodox Christianity was somewhat heretical (though perhaps only through an accident of grammar), and so I wanted nothing to do with Syriac literature. I would find something else on which to do my dissertation. Then came the Spring of 1986. I was teaching advanced Hebrew, and I had decided to take the class through the book of Judges. As we read along, I noticed something odd about Judges 3:10: The Spirit of Yahweh came upon Caleb's younger brother...
In English, this passage from Judges doesn't appear startling, but in Hebrew something strange leapt out at me: "came upon" was a third person FEMININE verb, indicating it's subject "Spirit" was being understood as a feminine noun. Hebrew is not like Aramaic in its use of the word "spirit". While the word is exclusively feminine in Aramaic, in Hebrew it is sometimes masculine. Therefore, the question that came to mind was why had the author of Judges chosen here to make the Spirit of Yahweh feminine, when he could just as easily have made it masculine? Oh well.
I just shrugged my shoulders and went on, not overly concerned. Occasionally, I thought, one finds something inexplicable in the Bible: no big deal. But then came Judges 6:34. Again, "Spirit of Yahweh" was feminine.
At this point I decided to consult the concordance. Much to my surprise, every occurrence of "Spirit of Yahweh" in Judges is feminine. As I pondered that, I recalled Genesis 1:2, the first occurrence of "Spirit of God" in the Bible, and realized to my shock that it too is feminine.
Back to the concordance. Out of 84 OT uses of the word "spirit", in contexts traditionally assumed to be references to the Holy Spirit, 75 times it is either explicitly feminine or indeterminable (due to lack of a verb or adjective). Only nine times can "spirit" be construed as masculine, and in those cases it is unclear that it is a reference to God's Holy Spirit anyway. (Please see Appendix 3 for a complete list and detailed discussion of the usages.)
The New Testament references to the Holy Spirit are not helpful for conclusively deciding on the gender of the Holy Spirit, since "spirit" in Greek is neuter, and so is referred to as "it" by the New Testament writers.
The conclusion of all this is that our traditional assumption of a masculine Spirit is questionable; in fact, the evidence seems overwhelming that the Spirit should be viewed as "She", which does seem to make sense, since the other two members of the Godhead are labeled "Father" and "Son".
What are the theological implications of a feminine Holy Spirit? There are four:
A feminine Holy Spirit clarifies how women can also be said to be created in the "image of God". It has long been recognized that he Godhead must include some feminine aspects, since Genesis 1:26-27 explicitly states that both men and women were created in God's image.

A feminine Holy Spirit explains the identity of the personified wisdom in Proverbs 8:12-31:

I, wisdom, dwell together with prudence;
I possess knowledge and discretion.
To fear Yahweh is to hate evil;
I hate pride and arrogance,
evil behavior and perverse speech.
Counsel and sound judgment are mine;
I have understanding and power.
By me kings reignand rulers make laws that are just;
by me princes govern,
and all nobles who rule on earth.
I love those who love me,
and those who seek me find me.
With me are riches and honor,
enduring wealth and prosperity.
My fruit is better than fine gold;
what I yield surpasses choice silver.
I walk in the way of righteousness,
along the paths of justice,
bestowing wealth on those who love me
and making their treasuries full.
Yahweh possessed me at the beginning of his work,
before his deeds of old;
I was appointed from eternity,
from the beginning,
before the world began.
Where there were no oceans, I was given birth,
when there were no springs abounding with water;
before the hills, I was given birth,
before he made the earth or its fields
or any of the dust of the world.
I was there when he set the heavens in place,
when he marked out the horizon
on the face of the deep,
when he established the clouds above
and fixed securely the fountains of the deep,
when he gave the sea its boundary
so the waters would not overstep his command,
and when he marked out the foundations of the earth.
Then I was the craftsman at his side.
I was filled with delight day after day,
rejoicing in his whole world
and delighting in mankind....

Some commentators have tried to tie this personification of wisdom to the idea of Christ as divine "Word" [Gk. logos]. Unfortunately for this theory, the genders of the words in question get in the way. The gender of the word "wisdom" is feminine, and is therefore personified as a woman. This makes a direct identification of "wisdom" with "Christ" virtually impossible.
Other commentators have pictured "wisdom" as a created being, like an angel; better have been those who argue that the personification of wisdom in Proverbs 8 is simply a literary device, without objective reality.
However, if the Holy Spirit is feminine, then the identification is relatively easy: Genesis 1:2 pictures the Spirit of God hovering over the deep, active in creating the world, just as Proverbs describes. Both the Old and New Testament connect the idea of teaching and imparting wisdom with the function of the Holy Spirit (Ex. 31:3; 35:31; Acts 6:3; Ephesians 1:17; Luke 12:12; and John 14:25-26).
The third benefit of recognizing the femininity of the Holy Spirit is that it explains the subservient role that the Spirit plays. The Bible seems to indicate that the Spirit does not speak for itself or about itself; rather the Spirit only speaks what it hears. The Spirit is said to have come into the world to glorify Christ (See John 16:13-14 and Acts 13:2). In contrast, it should be noted that the Scripture represents both the Father and Son speaking from and of themselves.
Finally, a feminine Holy Spirit, with a Father and Son as the rest of the Trinity, may help explain why the family is the basic unit of human society."

In Hinduism, the Trinity is formed by Shri Shiva (Father), Shri Shakti (Mother) and Shri Ganesha (Son). ShivaShakti is described as a completely integrated whole - the word "subservient" implies a separation.