The Mother with the Trimurthy in her heart
I started out writing an article on something remarkable the Divine Mother said and it quickly became an article on the Divine Mother herself.
Maybe it’s time to review who the Divine Mother is, for new readers. I can’t think of a subject more important while waiting for events to occur.
When we’re talking about the Divine Mother, we’re referring to the active side of God, the Creator, Preserver, and Transformer of worlds. (1)
“The Mother” is a title she herself uses. (2)
She also uses the names we use. So, for instance, Linda Dillon calls her “Universal Mother Mary,” honoring the fact that the Mother incarnated as Mary, Mother of Jesus – a name the Mother accepts – and I more often use the term “Divine Mother,” reflecting habits formed from eastern studies – which she also accepts.
She says of herself:
“I am known by many names, and that is appropriate. And I am thought of in many forms — as Mary [Mother of Jesus], as Shakti, as Marḗ [the Ocean of Love], which is very close because it is the word for ocean in your world and language. It represents the movement and the giver of life, the creator of life, of love, of form, of substance, of essence.” (3)
She is movement from creation to preservation to transformation. She is also the source of the natural law, which applies only to her domain and governs all that occurs.
She uses the term “Heavenly Father” for her companion.
What’s the difference between the two? She is God in movement, in action. He is God in stillness, in passivity. (4) She explains:
“I am known by the movement within you and the movement within your Earth, within all things, within all universes. …
“If you were to think of the Father in terms of what you will come to understand, you would think of the Father as complete stillness, still point.
“And in fact so often when we urge you to go to that place it is that union that you are seeking with the Heavenly Father, with that complete sense of simply being.
“I am the creative force throughout this universe, throughout the multiverse, the omniverse, but we source each other. We source each other’s energies and we move as one and yet separate and distinct.” (5)
She continues:
“When I am in the Father, I do not require that movement, for that is not the way that I have created the Father. …
“Let me explain further. In many traditions, I am considered the Mother of All; in some traditions, the Mother of God, Source, One. Now, what does this mean?
“It means exactly what it says: I am the beginning and I am the completion, the end. ….” (6)
When the One became two, the second was the Mother. That which we call the Mother is aware that she is the One in form.
In my opinion, she’s saying I begin as the Father, arise as the Mother, and merge with the Father again. She explains:
“I have strongly encouraged you not only to discover but to find the masculine aspect of yourself, and the feminine, the stillness and the movement — you cannot have creation of any kind without both.
“Creation comes from movement, and it is movement into form, into energy, into substance, into essence — however you conceive of that.
“But do not negate the role of the Father, of the masculine, because in that is the stillness of what you think of as the moment of creation. So it is the combination.
“You say, ‘Mother, how can you do both?’ It is who I am.” (7)
She is all of it and she is all we’re ever going to be hearing from or speaking to. The Father is silent as well as still.
Creating, preserving, and transforming – everything in creation is based on this initial, primal pattern. (8)
An iron instrument is created, persists, and rusts away. A bird is born, lives, and dies. A fruit is created, ripens, and falls away.
Why, even us: we go out into the world from the Father, persist until we discover who we are, and then return to the Father. Even that follows the trajectory of the Mother’s pattern.
We don’t even notice the pattern; I think we’ve become conditioned to it. (9)
Jesus was pointing to this relationship when, upon being asked to set a password for the disciples, he replied, “A movement and a rest.” (10) She is the movement; he is the rest.
So that is the basic distinction between them.
(Concluded in part 2, below.)
Footnotes
(1) Creator/Procreatrix/Prakriti.
(2) Is it “She” or “she”? Michael says: “We do not want anything capitalized.” (Archangel Michael in a personal reading with Steve Beckow through Linda Dillon, Aug. 12, 2016.)
(3) “The Divine Mother: Come to Me as I Come to You – Part 1/2,” Oct. 17, 2012 at http://goldenageofgaia.com/2012/10/17/the-divine-mother-come-to-me-as-i-come-to-you-part-12/.
(4) This is my hypothesis: God is in stillness, in passivity when considered from our material standpoint only. There is movement, just not material movement, in God the Father. Love moves, love flows in the Divine Male. In the One, none of this discussion would be relevant . No one knows what transpires in the One, save the Mother.
(5) “The Divine Mother: Come to Me as I Come to You,” ibid.
(6) Loc. cit.
(7) Loc. cit.
(8) All existing things on the Third Dimension go through the three phases – creation, preservation, transformation – which pattern I imagine is intended to remind us of the Mother or predispose us to the knowledge of her when it comes. The gift of enlightenment – when it does come – is solely hers.
(9) Hindu readers will understand me when I say that the primal pattern is reflected here: Akar, Ukar, Makar (AUM); rajas, sattwa, thamas (gunas); Brahma, Vishnu, Shiva (Trimurthy), all of which are subsets and creations of the Divine Mother. Also, in humans, the pattern prevails: inbreath, pause, outbreath.
(10) “If they ask you: ‘What is the sign of the Father in you?’, say to them: ‘It is a movement and a rest.'” (Jesus in A. Guillaumont et al, The Gospel According to Thomas. NY: Harper and Row, 1959, 29.)