Sublime

Indra knows enough to let that pass. He knows that she can do no less than save her world. A moment later, she agrees. “Yes,” she says, “I will intervene to restore the balance of the world.”

The devas are the higher selves, the oversouls and the monads, of nature. They act as guides to the natural world, holding all the information about each aspect of nature. They are in the Upper World and the fourth, fifth, and sixth dimensions. The Underworld spirits, the Sidhe, are the lower selves of nature. The Underworld faeries are the guardia

The Ninth Mandala of the Rig Veda goes into great detail concerning Soma and states that Soma stands above the gods. Soma is the supreme entity. Soma is the moon; Soma is masculine. Here we have a rare phenomenon: a male lunar deity. It is limited to certain North American Indian peoples and to the Indo-Europeans (the German folk conception of the

The devas hold a meeting and decide that the best course of action would be to restore Kāma, the primary force of creation and Bhaṇḍāsura’s original form. Bhaṇḍāsura gets wind of this plan and decides to render all the devas impotent by drying up their rasa (see Chapter 12). Bhaṇḍāsura and his army assume the form of wind and enter the minds of the

Devī resides in the bindu (central point) of the Śrīcakra, seated on an unusual throne. Its four legs are Brahma, Viṣṇu, Rudra, and Íśāna and the seat is Sadāśiva (see N58). Brahma is the creator, Viṣṇu the sustainer, and Rudra, who is a form of Śiva, is the destroyer. Íśāna and Sadāśiva are two other forms of Śiva. Íśāna is the concealer and Sadāś

Devipuram—“The Goddess’s Abode”—the temple complex that Guruji had spent more than three decades building up from almost nothing in the rural wilds of eastern India.