Nothing positive and nothing negative can be said about the Father with certainty. God is beyond knowledge, beyond the reach of the mind.
Considered as the Transcendental, the Void, the One, the Father is stillness and silence. He IS the Mother and she IS the Father.
There’s no way that we could ever hear words directly from God the Father (Parabrahman to Hindus, the Tao or Way to Taoists, our Buddha essence to Buddhists). We hear his words only from the Mother.
That’s the reason behind some of the names of the Mother: the Voice in the Silence, the Voice of one crying in the Wilderness, and the Word of God.
Let’s look for a minute at these epithets. He is the Silence and she is the Voice. What is the sound in the silence? At the most general level, it is the primal and universal creative vibration known as Aum. She is Aum and much, much more.
Aum calls all things into being, holds them for a while, and then releases them back into the Void, the Silence. Says Paramahansa Yogananda:
“Aum of the Hindus, the Mohammedan Amin, the Christian Amen, Voice of Many Waters, Word are the same thing. Aum is called the word because the word signifies cosmic intelligent vibratory sound which is the origin of all sounds and languages. This intelligent cosmic vibration or word is the first manifestation of God in creation.” (1)
Paramahansa Ramakrishna tells us: “The Divine Mother [is] the Primal Energy.” (2)
At a less general level, at the levels of density we frequent, she speaks to us directly through channels.
He is the Wilderness. Why the Wilderness? Because the Transcendental is lawless, formless, beyond the cosmic forces. Nothing can bind or contain the Father. Hers is the domain of the universal law and she is that law.
Sri Ramakrishna describes the relationship between the two here:
“When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying — I call Him Brahman or Purusha, (3) the Impersonal God. When I think of Him as active — creating, preserving, and destroying — I call him Sakti or Maya or Prakriti, (4) the Personal God.
“But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one.” (5)
Matthew Ward refers to a God of this universe, which Hindus call the Personal God, Ishwara or the conditioned Brahman. Hebrews called him Yawveh. The Divine Mother is a much more elevated source than the personal God. She’s the Creator of the form of the conditioned Brahman; the Father is the seed or light as well as the substratum from which the Mother creates the conditioned Brahman as well as everything else.
The Mother is the whole of the relative plane; the Father is the absolute. The Mother is everything material (Mother, mater, matter); only the Father is immaterial. The higher dimensions are still material; they’re simply made from more refined substances. Anything that moves is material.
Nonetheless, one cannot confine the Mother to the material for the simple fact that she is the Father and the world in which she creates is simply a dream, an illusion. Hence her name as Maya or illusion.
Given that so much in this Ascension relates to the apotheosis of the divine feminine, I feel more comfortable asking the Divine Mother for guidance than a lesser deity. In fact I feel incredibly blessed that she’d speak to us.
(1) Paramahansa Yogananda, The Second Coming of Christ. Three vols. Dallas: Amrita Foundation, 1979-86, 1, 19.
(2) Paramahansa Ramakrishna in Swami Nikhilananda, trans., The Gospel of Sri Ramakrishna. New York: Ramakrishna-Vivekananda Center, 1978; c1942, 116. (Hereafter GSR.)
(3) “Brahman” is the Hindu word for what I call the Father. “Purusha” means divine person.
(4) “Sakti” means divine energy. “Maya” means illusion. “Prakriti” (“procreatrix” in Latin) means creator.
(5) Paramahansa Ramakrishna in GSR, 32.