THE MAHAVIDYA GODDESSES TEMPLE

THE MAHAVIDYA GODDESS’S TEMPLE

MANIFESTATION OF THE TEN COSMIC FEMALE ENERGY

To understand the Mahavidya Goddesses, we must understand the correspondence Between Macrocosm and Microcosm.

The universe consists of a Mahabrahmanda, or grand Kosmos, and numerous Brihatbrahmanda, or Macrocosm, evolved from it. As is said by the Nirvana Tantra, all which is in the first is in the second.

In the latter are heavenly bodies and beings, which are microcosms reflecting on a minor scale the greater worlds which evolve them. “As above, so below.” This mystical maxim of the West is stated in the Vishvasara Tantra as follows: “What is here is elsewhere; what is not here is nowhere” (yadihasti tadanyatra yannehasti natatkvachit).

MAHA MERU

The macrocosm has its meru, or vertebral column, extending from top to bottom. Fourteen regions descend from Satyaloka, the highest. These are the seven upper and the seven nether worlds (vide ante). The Meru of the human body is the spinal column, and within it is the chakra, in which the worlds are said to dwell.

In the words of the Shaktananda-Tarangini, they are pindamadhyesthita. Satya has been said to be in the sahasrara, and Tapah, Janah, Mahah, Svah, Bhuvah, Bhuh in the ajna, vishuddha, anahata, manipura, svadishthana, and muladhara lotuses respectively.

The nether worlds are below Muladhara and in the joints, sides, anus, and organs of regeneration. The bones near the spinal column are the kula-parvata. Such are the correspondences as to the earth. Then as to water. The nadi are the rivers. The seven substances of the body (dhatu) are the seven islands. Sweat, tears, and the like are the oceans.

Fire exists in the Muladhara, sushumna, navel, and elsewhere. As the worlds are supported by the pravahana and other vayu (“airs”), so is the body supported by the ten vayu prana, etc. There is the same akasha (ether) in both. The witness within is the purusha without, for the personal soul of the microcosm corresponds to the cosmic soul (Hiranyagarbha) in the macrocosm.

The Dasa Mahavidya Goddesses reside with the Chakras and within the womb in women as well.

TANTRA AND THE WORSHIP OF THE GODDESS

Tantra is associated with worshiping the Goddess, the feminine aspect of Divinity, which is one of its prime features. Tantra provides a whole spiritual science for worshiping the Divine Mother. Not merely a set of beliefs or dogmas but a practical way of developing our higher awareness through Her wisdom and grace. For those seeking to understand the religion of the Divine Mother, Hindu Tantra is perhaps the best key.

Yet Tantric teachings focus on Shiva, Vishnu, and other Gods, in which the Goddess does not play a central role. Tantra is not limited to Goddess worship, and some form of Goddess worship is found in all the traditions of India going back to the most ancient Vedic. It is not unique to the Tantric.

Traditional Tantra reveres both male and female powers and affirms that God and Goddess go together, support each other, and should be worshipped together. Along with the Goddess is Her consort, the great God, Lord Shiva. Their children — Ganesh and Skanda

Come to our Goddess Temple to invoke the Dasa Mahavidya Goddess within your subtle body.

They are the wisdom within each one of us. When activated within us, each Goddess will express their wisdom through us.

The ignorance, which creates the illusion of many, is a creation of the limited ego, a mental object.  The ego structure can be analyzed to have the following components – pity, doubt, fear, shame, aversion, class, distinction, and norms of behavior.

These are the eight bonds, which bind the unbindable consciousness, and their stuff is also consciousness.

Each of us has to shake off the bondage and the misery attachment causes is choosing not to remain bound. That choice must be exercised. That is the one step to take toward the Mahavidya Goddesses, and They will do the rest. If you take one step toward Them, They will take ten steps toward you.

If you sit and meditate, you will see your chosen Goddess. If you chant Their bija mantra, They will dance for you. If you dance to the Goddess, She will embrace you. If you embrace Her, She will enter you. If you enter Her, She becomes one with you. The Goddesses have no choice in this matter because you are the God, Goddess, and your choice is Their choice too.

So offer not your miseries to Goddesses because they will do the same to you. Ask them not to do things for you because they will ask you to do things ten times over. Instead, offer them your happiness, song, dance, and bliss; they will do the same for you. Try to eliminate your one bondage; She, your chosen Goddess, will come Herself and remove them all.

The power of God/Goddess

God/Goddess enjoys their powers. They own them. You can own them, too, by realizing the truth of the statement that you are God/Goddess through experience. There are obstacles to this realization, whose prime nature consists of two types of ignorance.

The first is not seeing your true nature as that of God/Goddess identity. The second is the wrong assumption of human nature which makes you see many things where there is, in reality, only one thing. That one thing that exists is consciousness.

All forms, all space, all time, and all materials are merely forms of consciousness. That is not light, but it lights up everything for God/Goddess to see. Objects like the sun, moon, stars, fire, etc., shine by it. Your, mine, and everyone’s consciousness are the light of lights. Take away that light, and the world ceases to be.

A Path to Divinity – Dasa Mahavidya

There are many, many more than ten ways to reach Godhood. However, Dasa Maha Vidya is the ten most important ways to reach Godhood. All powers of God are manifest in us, whether we realize it or not. If you realize God, you become God. Otherwise, you continue believing that you are not God, so search for Godhood outside yourself. And you will never reach it because the direction is wrong.

You will never reach the center if you move along the circle. This is the path of life. For each individual, the paths are different. Kali, Tara, Bhuvaneshvari, Bhairavi, Chhinnamasta, Dhumavati, Tripura, Bagala, Matangi, and Kamala are the names for the ten paths. The ultimate goal is the same in each case; integration of all forms into one Godhood, which is identical to the self. The reality is that when one passes through one path, we are ignorant of the rest of the paths.

Vanakkam