All in the Womb of the Great Mother

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All in the Womb of the Great Mother

#1 Postby Marion » Tue Oct 17, 2006 1:49 am


Resently, Elder Sarah and I were talking and a question arose:
We are always speaking about being in the womb of the Great Mother. How all of Creation is in her womb. But then, we often speak bout creation being birthed through her. So, who may we understand creation to be in her womb, and yet be, being birthed out(?) of her womb? Does this have something to do with how we say that the Mother(Aima) is within and yet ever beyond creation? So that perhaps, creation is continuualy in her womb, from her transendent state, and being birthed from her emanent state??? or vise-versa?
I would Love to hear any insights any one has regarding this :-)


Tau Malachi
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Great Mother-Imma

#2 Postby Tau Malachi » Tue Oct 17, 2006 1:55 pm

Greetings Marion!

Indeed, on one hand, the Divine Mother (Imma) is supernal and transcendental, and in this sense we may speak of her giving birth to the matrix of creation as something “external” to herself – this teaching being indicated by the root of the word Beriyah, bara in Hebrew, meaning “to create,” or bar in Aramaic, meaning “outside” or “external,” as mentioned in Gnosis of the Cosmic Christ. On the other hand, the Divine Mother is immanent in creation, the entire matrix of creation being an emanation of her, so while speaking of her giving birth to creation as something “external” to her, we may also speak of all creation as “internal” to her, as though “within her womb” or “within her body,” and likewise we can speak of all creation “as her body.”

What does all of this mean? Essentially, the Divine is transcendent of creation – as though outside of creation or beyond creation; yet, at the same time, the divine is everywhere within creation, and is also manifest as creation: all is the One Being-Consciousness-Force.

Perhaps consider God and Godhead as the Divine Mind – creation is as a Thought in the Divine Mind, which when spoken as an Utterance comes into substantial being. Though the Thought of the Divine Mind is spoken as an Utterance, which becomes external, nevertheless it remains a Thought in the Divine Mind, internal.

We may also contemplate this in terms of the “body” and “soul” – the soul manifests as a body, and may be said to be within the body; yet, at the same time, the soul surrounds the body and is transcendent of the body. Indeed, the soul in its essence exists perpetually in the eternal realm (pure being), and yet the soul in the body-mind complex exists in space-time (becoming) – simultaneously the soul is in the Pleroma of Light and the Entirety (or Matrix of Creation).

What does all of this mean? The true nature of reality is not as it appears to our ordinary mind and senses – reality is not dualistic and linear as it seems, but rather, in truth, reality is non-dual and non-linear in its nature, such as mental consciousness cannot perceive or comprehend.

We speak of the God and Godhead in terms such as “Father,” “Mother,” “Son” and “Daughter” (or “Groom” and “Bride”) in order to contemplate the metaphysical truths of the Divine in terms of our human experience, and these terms certainly represent principles in consciousness at play within our relative experience of Divine Being and the radiant display of Divine Being we call “creation.” Yet, they are metaphors, and not quite as literal as they might sound – they are vehicles through which we may gain insight into mysteries otherwise hidden and unspeakable, and they are vehicles through which we are able to make a vital connection with the Divine and relate with the Divine.

May the Face of Ha-Shem shine upon all beings – may all beings be blessed with the Divine Light; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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