The Nine Planetary Powers of Woman
Nine Nights of the Goddess
The annual Goddess festival of Navaratri is a 9 night long ritual in honour of the 9 planetary powers of Woman.
Now the nights are longer than the days, having passed over the recent equinoxial balance.
The first dark Moon of the season of dominating night forces, initiates us into the Navaratri ritual of the nine dark nights of feminine power.
Navaratri begins on the new Moon and ends on the tenth Moon day that marks the fullness of feminine power.
Navaratri literally translates as the 9 nights of the Goddess.
This is an ancient transitional right of passage that brings us into the dark months where nature turns towards its feminine the womb.
This transition is honoured by Yogins as a way to prepare body, heart, mind and soul for entering the wombing time of darkness.
Since time immemorial, Yogins have traditionally done ritual on each of these 9 nights.
Some even take it so far as to fast from food and sleep for these 9 nights.
Some temples in India are filled with dancing into spiritual trance for 9 consecutive continuous nights.
Each of the nights is an initiation into planetary power in the feminine sense.
Each one of the 9 nights of the Goddess belongs to an aspect of the Goddess Durga who is the mother of the universe.
Durga is the ultimate Goddess. She is the woman who contains the power of all the 9 planets in her heart.
These 9 nights go through a planetary story of the feminine coming into her full bloom.
The 10th night is a night of full flower and is called Vijay Dashmi which means the victory of the 10th.
Goddesses of the 9 Planets
We see in the above picture that the 9 Goddesses
each wield a sword known as Chandrahas.
Chandrahas quite literally means Moon sword.
Each Moon sword of each Goddess, represents the
Moon phase over which she presides.
Navaratri is a time of honouring Woman and performing Graha Shanti.
Graha Shanti is the Yogic practice of balancing the planetary energies within the heart, mind, body and soul.
Tantrics do this through a mixture of Yogic practices that pertain to each particular aspect of the 9 fold Goddess of eternity.
The 9 nights of Tantric planetary rituals work by aligning to subtle energies that nature presents at this astrologicaly aligned annual junction.
The Yogi aligns to the subtle astral forces through the intermediary of the 9 Goddesses of the night forces who are each embodiments of the planetary maneuvers that take place astrally at this time.
Such rituals have the potential
to melt frozen states of consciousness
and liberate inner afflictions.
The Yogins worship the power of woman for these 9 nights.
Through ritual, they align to the 9 aspects of the Goddess and work with the planetary energies that possess the soul.
A planet is called a Grah by the Yogins. Collectively known as the Navagrah (nine planets)
Grah literally means: that which pulls you out of your seat of power.
When a Grah pulls us, we do not see from a place of power, but rather are pulled into participation in the dramas of dreams of a disempowering reality, that seems altogether too real to us when we are involved in the midst of it.
Yet the potential for resolving our inner Karmic-constellations exists when we learn the Karmic lessons that the planets present to us. We learn these lessons of destiny by integrating and resolving any unconscious knots of energy that bind the sacred heart.
THE 9 GODDESSES OF THE NIGHT
1) Devi Shailputri – The Sun
The Goddess who initiates us into the Solar energy in ourselves
Daughter and Mother of the Mountain.
Queen of the mountainous base Chakra,
You are the milky mother.
Initiatoress of the sacred heart of motherhood,
‘Tis you who delivers us from depleting vamparism,
by revealing the path between milk and blood.
To you we bow
Let’s begin the Story of Navaratri now,
With the story of The Goddess Shailputri.
Shailaputri is the earth mother and protecter of cows. She represents the mother principle par excellence. She is the protecter of the helpless creatures. Devi Shailputri carries the energy that can handle vampiric forces.
Shailputri is worshiped and evoked to help deal with astral parasites and vampiric energies that we might be carrying and feeding.
The Goddess Shailputri is the
earth mother and protecter of cows.
She is the protector of the sacred heart.
Evoking Shailaputri on her Moon day, strengthens the blood and brings our active energy forward and into life.
Devi Shailaputri helps in depression and sensitivity. Those who feels themselves to very sensitive to invasive energies, do well to meditate on Devi Shailaputri.
This nights ritual is active Tantric investigation into the connection between vampirism and the nurturing of the sacred heart.
Devi Shailaputri is the nurturing mother of the sacred heart.
She is the Mother Goddess who initiates Navaratri
Shailaputri means the daughter of the little mountain.
Shaila means little mountain and Putri means daughter.
Parvati was given this name of Shailaputri because she became a little mountain.
The story goes that there was once a vampiress named Taraka.
Taraka drank the blood of cows as a way to get her vitality.
With the cruelty to the sacred Cow, the extinction of the sacred cow race was threatened upon the earth.
The Sacred principle of Motherhood was vanishing from the world because the cow was vanishing. The Cow carries this energy with its great devotion and Motherhood unto the earth plane .
Yogis have since time immemorial known that contemplation of the Cow strengthens the Mata Tatva.
The cow element in the body is the Shukra Rasa, the sweet taste.
It is counteracted by the bitter taste.
Those who wish to strengthen the womb are advised in the yogic science to balance these two Rasa’s in their system, both physically and psychically (Rasa in this sense means flavor and)
The story tells us that things had got so desperate that there was just one last cow upon the earth.
Shailaputri protected the last sacred cow from the onslaughts of the vampiress known as Taraka.
Taraka represents the bitter taste, the overconsumption bitterness (both on physical and psychic levels) dries the womb and taxes the mother quality.
Taraka had already consumed the life of infinite number of Cows and by so doing, brought the Kali Yug (dark time) to the earth plane.
Kali Yug is the darkness that appears when the Mata Tatva (Mother energy) vanishes from the Heart.
Shailaputri protected the last cow upon earth by becoming a Shaila (rock).
The vampiress Taraka was desperate for the last drop of blood so she could banish Motherhood altogether from the earth.
Shailaputri blocked her path by becoming a rock that would always stand in front of her, no matter where she turned.
Taraka was unrelenting in the pursuit of destroying Motherhood.
At last Shailaputri appeared in an explosion blaze from the rock and sent the Trishul (trident) into the heart of Taraka the Vampiress.
The trident has 3 fangs that represent the three worlds. It is a symbol of the yogi, the promise of resolving issues in all three worlds.
Tantrics who gain the trident through initiation are dedicated to work and live in all the three worlds equally.
The Vampiress upon the strike if the Trishul was no more. The sacred cow was safe.
The Mother principle expanded and the race of cows returned to the earth with the blessing of Shailaputri.
Shailaputri vowed that a cow shall never be killed or lost from the earth plane.
Indeed in India the killing of a cow is amongst the height of taboos,
Shailaputri is venerated upon the first night of Navaratri.
The 9 nights of the great Mother.
Shailaputri honours the sacred feminine principle of Motherhood.
Shailaputri, the daughter of the little mountain, represents the Bhumi Tatva (earthly principle and element) she is the Goddess of the Mooladhar chakra.
She is a solid as a rock Lover of the Mother and the Child.
Indeed Shailaputri protected the Cow from the vampiress Taraka, like a true Mother.
Shailaputri’s lesson is one of the foundation chakra.
Standing in the base chakra for Mother and Child alike – the Yogin awakens Mooladhar chakra and becomes one who stands like a rock for the Mother and Child all.
Never dishonoring the sacred principle of Motherhood and never hurting the Child, is the mountain of the Yogis
Mool means Root and Adhar means Base. Shailaputri brings us to the study of our basic roots.
Shailaputri holds a lotus flower in her hand.
This flower was a present from the Cow, as a gratitude for standing and believing in Motherhood and Childhood.
2) Devi Brahmacharini – Saturn
The Goddess who initiates us into the Saturnian energy within ourselves
Mother and daughter Yogic practices.
Queen of discipline and discovery,
You are the focus unrelenting.
Initiatoress of the sacred art of Tantra,
‘Tis you who opens us to secrets so Yogic,
by revealing the magical yet invisible path of Tantra.
To you we bow
The Goddess Brahmacharini is the mistress of Tapasya. This means she undergoes the most extreme discipline and Yogic austerity.
Her story tells that she went to levels of Yogic practice that none ever went to before. She is a Goddess of extremes, she pushes the borders beyond the borders.
Working with Devi Brahmacharini initiates us into the Saturnian structures and indomitable focus of the most severe planet of them all.
Devi Brahmacharini is the
pure Saturnian woman
who teaches us about being
disciplined in Tantra.
She is a woman who does not do things by halves. Saturn is the planet of Karma, and brings us to face the deepest hidden realms of our soul.
Devi Brahmacharini goes to the deepest place of soul in her Yogic devotions.
This nights ritual is an active Tantric investigation into the connection between consistent action and loving devotion. Though Devi Brahmacharin is severe, she is above all things, a lover.
3) Devi Chandraganta – The Moon
The Goddess who initiates us into the Lunar energy within ourselves
Mother and daughter of lunar transitions.
Queen of reflection and sublime resonances,
You are the the ebb and flow of love.
Initiatoress of the sacred mysteries of lunar sway.
‘Tis you who opens us to the sensitivity of absorption
by revealing the magical and receptive path of the Moon.
To you we bow
Devi Chandraghanta is the mistress of shapeshifting and lunar reflection. She is the queen of the sexual dance and can reflect the opposite of whatever she is given and create a circuit if force. She is a teacher who makes us flexible to meet the ever changing Karmic mirror that life puts in our path.
Devi Chandraganta is the woman who is completely unafraid. She needs not display her fearlessness in an active way, but holds her power in a deep receptive lunar way, as her name suggests.
Devi Chandraganta means the Goddess of the Moon bell. She is the Goddess who gives us the deep inner poise to be able to reflect the ever changing movements of the lunar energy.
Devi Chandraganta is the Goddess
who initiates us into the secrets
of mirror magic.
On this nights ritual. One will require a mirror to work with. The ancient Tantric art of mirror work is an extreme Sadhana (practice) that is deeply revealing. We may possibly engage in this Sadhana of mirror magic on this night.
That Tantrics have secret practices of working with mirrors as tools to dimensions that are often obscured from vision. Working with the mirror is a potent tool to open the psychic vision to help us see what is often unseen.
Working with Devi Chandraganta brings fluidity to body, mind, heart and soul. Evoking her ritualistically can bring the sexual energy into a flow of circuitry.
This nights ritual is an active Tantric investigation into the connection between object and subject, between reality and its reflection.
Devi Chandraganta is the mistress of the mirror and she can reveal the illusions and reflections upon the face of reality.
Devi Chandraganta is the Goddess of the third dark night of Navaratri.
The form of Moon in the sky is now a visible crescent.
And so Devi displays the Moon.
Chandra means Moon and Ganta means bell.
One of the hallmarks of an Indian temple is an abundance of bells that the devotees ring. Some devotees ring the bells in continuous rapture as the Shakti of devotion overwhelms them. The sound is entrancing and has an effect on the chakras.
The bell sound awakens the solar energy and the Ganta rules the solar plexus Chakra of which the Goddess Chandraganta reminds us of.
The solar plexus is the seat of ones personal power and identity.
The story shows that although Devi Chandraganta moved as fluidly as the moon to match Shiva, or that she was adaptable to her surroundings and the people around her – she did not forget herself in doing this.
The strength of the solar plexus Chakra is the strength to retain self awareness within the multitude of things that surround us, if we lose our self awareness, then we become possessed by a thing.
We can become fanatical about things when our own capabilities, capacities and feelings are not in the picture.
Tantra trains us to move with power, we can only move with power when we know, accept and work with our personal rhythm and ability.
A Horse is a horse and a dog is a dog.
Sometimes we follow the way of the horse and try to be a horse when we are ourselves a dog.
A dog can follow and befriend a horse from its own unique doggish capacity.
In the same way – we might be a horse, and in following a dog we might ourselves forget what we are and try to be a dog.
A horse can befriend a dog from its own unique stance and can honour the rhythm of the dog and its own personal rhythm at the same time.
By knowing and honouring our expression we can be a true friend to the other creature.
By washing away the creature that we are – in relation to the object, we become less than a shadow.
Devi Chandraganta keeps the balance of Sun and Moon.
Just like the sun and moon dance harmoniously with each other, so does Devi Chandraganta move between the two. She moves so much in sync, that the two divisions of inner and outer meet as one.
Devi Chandraganta rides upon a Tiger.
The tiger is a solar creature and the animal connected to the Manipur Chakra.
A Yogin does not kill an animal, but some Yogins get a tiger skin to place as there seat.
Different animal skins, carry different vibrations.
The animal skins are usually gifted to the yogi at the final initiation by an elder, or they are gifted by the dying animal that has befriended the Yogin.
Some anthropologists have used the word animism to designate the shamanic and pagan cultures.
Their definition has often implied that the animistic cultures are those that believe life and spirits inhabit all things.
In this way the yogi is a true animist, not only believing it as a principle, but going deep into the honour and communion with the spirits of the various forms of life that surround us.
Many Tantric practitioners have noted that through their Sadhana and work with the spirits and animals within themselves, the relationship to spirits and animals around them change.
It is known that some yogis go into the deep wild jungles to do Tapasya. Through tuning into nature, they are able to gain the friendship of the creatures of the the forest by aligning to the spirit of nature.
Pashupatinath is the form of Shiva as the friend to all animals. It is a title to the yogis who live deep in the wilderness, both in the sense of the outer wilderness of the forests, and also the inner wildernesses of the jungles within.
So, the Yogin who carefully approaches nature within and without, with honour, can become friends with the wild beasts, both within and without.
We can equally tie up and sedate the wild beasts with ourselves,
The judging and altering of nature has often been a past time of religion, spirituality and civilisation. It has often played out in the restraint and manipulating of nature.
Until relatively recent times, the European has known the fashion infliction of the unbreathable corset.
The belt, the shirt color and neck tie, the heel and pencil skirt are all relatives of the ‘restraining order’ cast by civilisation upon nature.
The phenomenon of self transformation as aposed to self acceptance are more than ‘words apart’.
The way of the night is the way of absorbing all life. The colour black incorporates all vibrations. The colour white in comparison repels absorption, this is a scientific definition of the two spectrums, but more than science…
The Tantric graduation of the dark Goddess Chandraganta onwards from white withdrawing of Devi Brahmacharini is the crossroads where the two Devi’s meet, merge and walk further on the Third night
The Tantric initiation of Chandraganti seeks to absorb and know all life as opposed to repel it.
Devi Chandraganta is amongst many things, also a dark night forces goddess who is able to change form to meet every Beast of the three worlds.
(The unconscious and conscious, and the earthy plane that is the bridge between the conscious and the unconscious world)
We will soon see in the myth how Devi Chandraganti fluidly moves and transforms just like the Moon to which she gives her name.
Those Yogins who spend time with the tigers of the wild are often gifted such a tiger skin indeed by a wild tiger friend at death.
The Asan, as it is known, is like a Yog pad.
If one of an animal is not gifted to the yogi by an animal such as a tiger,
then it is sometimes given by an elder Siddha at the last initiation when the elder takes Maha samhadi.
Maha Samhadi means to leave the world, it may be death, but sometimes the elder disappears, never to be seen again, some say that elders go to inhabit the samhadi caves on the mountain of a Neel Kantha in the Himalayas.
This is a mountain that no one has ever been able to approach. It has an energy field that can only be accessed by certain means that are kept strictly within tantric circles. Upon this mountain grows the mystic blue flower known as Neel Kamal.
This flower confers many special abilities to the yogi. Some say near physical immortality. It has a special effect upon the glandular system and imparts many secrets to those who find it and know how to prepare it.
The flowers only flower in specific Moon phases of the year… that makes them even more rare to know how to find.
There are 4 secret kamal flowers, they are herbs of the Himalayas that grow in specific places.
They are not the same as the commonly known Kamal flowers.
They only grow at extreme altitudes and do not have an equivalent on the planes that most humans inhabit.
Neel means blue, and is the colour of Chandragantha.
The Blue of the twilight sky between, where worlds meet and dance together.
The story of Devi Chandraganta tells of the marriage of the daughter of the mountain to Shiva.
Shiva’s appearance caused great fear. He came to the divine marriage in his Raw form sometimes known as Bhootnath
Bhoot mean ghost and Nath means the friend.
So Shiva in this form is the friend of the Ghosts.
Bhoot often implies troublesome and hard to handle ghosts.
Traumatised spirits are Bhoot, suicides and tormented souls on the astral.
The work of the Bhootnath Yogin is to help such spirits.
This is the way of the Aghori.
There is no real deep literature about the way of the Aghori as it is an oral line. Some good accounts have dramatized it well, but it is not a path that is very well known.
A Yogin who dresses in black and displays a skull is not necessarily an Aghori, it is rarely something that is displayed.
The Aghori is one who works in the often dangerous astral field of sickness and dispair. The risk of possession and instability is great for the Aghori.
But the lesson of the bell of Devi Chandraganta rings as a guiding sound upon the Aghori path.
Devi Chandraganta shows us that by being rooted in oneself there is no danger of anything, and so the Aghori does not dive into the spiritual worlds without knowing his/her own power.
If one would attempt to carry a heavy weight cupboard, for example, they might be able to do it but they might risk injury. If they know their capacity well by considering the situation, then they would perhaps call for help to carry the heavy weight rather than being reckless.
Tantric practice goes into dangerous areas indeed but recklessness is more than half of the danger.
So, Shiva came in his Aghori form, with all his ghostly and ghoulish friends.
Shiva is Shambo, it means the one who loves and accepts all.
Because the ghosts, both good and bad felt so accepted by the great Yogi Shiva, they became his friends and entourage on his sacred day of union with the Goddess.
Shiva’s form was shocking to the normal folk who lived within the bounds of polite society.
Shiva was naked, a most improper natural state in fine society. His Famous Blue Lingam was on display for all and sundry to see. It most probably caused more than a few swoons and exasperations.
Eyes red and unblinking with intense Samadhi, a bone spirit whistle around his neck.
Hair that dragged on the ground. He was the epitome of wilderness.
The daughter of the mountains had matched Shiva in all his intense Sadhana and Tapasya, she knew the place from whence he stood.
Though she was a beautiful princess, she herself had done the most extreme of tapas and known things undreamed of in heaven and earth.
She aligned to his vibration and assumed the ferocious form of Devi Chandraganta. As she changed her form, the deafening sound of a bell was heard.
She challenged Shiva to move with her.
She took on all manner of Urga forms (Urga means Terrifying).
She tested Shivas ability to go into to deepest darkest layers of the astral world, upon each change the sound of the bell was heard.
The forms of Shakti and Shiva changed as they went into all the different samhadi’s, from the most Urga to the most sublime. The transformations lasted for a whole lunar month. They moved with all the faces of the Moon, from the brightest to the darkest.
This is the marriage and the union of Lovers – the ability to move with each other while staying connected to themselves.
There is a secret ritual in a Tantra where Lovers practice for a whole lunar month in silence by showing themselves to each other, with every face of themselves.
Sometimes when we show particular faces, we move out of our power.
By keeping connected to our power we are able to show every face.
Sometimes we restrain the faces and display only a limited number, even to our so called closest.
Some of our faces have never been received. We may have learned to hide and deny them well, or indeed mask them with other faces.
Shiva as Bhootnath accepts all the faces of the soul.
He is the deepest friend within who looks with the accepting gaze of Shambo upon all the unmasked and masked faces alike.
Shambo Mudra in Hath Yog means backward-bending, both physically and psychically, it takes softness of the Shambo gaze to lean and melt back. The backward bend, is both a physical and psychic asan (asan means place) it is of utmost importance in Yog.
The falling back while keeping the awareness of standing in the base, creates a circular circuitry in our being.
It creates Shambo’s gaze of softness.
To attend to the physical mudras of Yog, without the surrender of gravity with a solid base as a main guide, is a thing that defeats the purpose of Yog.
The dance of Shakti and Shiv in the lunar month in which they revealed all their faces to each other has another element that is radically important to the story.
When Shiva arrived looking terrible and fearsome, his beloved princess bride was the picture of sweetness.
When she became fearsome, he became Sundernath (Sunder means pleasingly beautiful and elegant)
They danced in opposites!
The ability to to match the polarities makes a circuit of energy.
Their dance was the movement of the changing faces of the Moon and Sun.
The ability to move with the beloved in a way that receives their active and in a way that their receptive receives our active.
This that of the the great union of Yog.
Aha hee Yog!
4) Devi Kushmanda – Jupiter
The Goddess who initiates us into the Jupiterian energy within ourselves
Mother and daughter expansive power.
Queen of the the subtle secrets of wisdom,
You are the the step into celestial ether.
Initiatoress of the voyages into causal finery,
‘Tis you who opens us to the grandeur of vision
by revealing the ever expansive nature of intuition.
To you we bow
Devi Kushmanda imbues the creation with life by the power of her smile.
Her smile creates and destroys. Her smile is the intelligence that the Yogins call Buddhi. She goes further than Buddhi and is ‘Subuddhi, which is the intelligence beyond even intelligence.
The prefix Su implies beyond.
Devi Kushmanda is the Mistress of Jupiterian energy par excellence.
The Planet Jupiter is named Guru by the Yogins.
Guru (Jupiter) touches the expansive astral ranges where others can’t see and are not able to go. Jupiter communicates the most etheric and metaphysical levels of consciousness to earth.
By working with Kushmanda, we evoke the joy of intelligence and intuition. She rules the Crown Chakra and is the most subtle of the elements.
Devi Kushmanda imbues
the creation with life
by the power of her smile.
Jupiter is the Guru of Indra, who is in turn the god of paradise. This gives us a key to the Goddess Kushmanda. One translation of her name, is the queen of the happy mind.
Kushmanda is also a name for a type of pumpkin that is used in Yogic medicine.
The Kushmanda pumpkin is a remedy that is used for Jupiterian imbalance. Jupiterian imbalances are conditions such as mania and hysteria and ridged mental convictions.
The Kushmanda pumpkin remedy grounds the upward and outward Jupiterian forces into the physical world. Kushmanda is a bridge between hyper-reality and terrestrial being.
Working with Devi Kushmanda brings fluidity to the exchange between the subtle forces of intuition and the day to day physical mundane reality of life in earth.
This nights ritual is an active Tantric investigation into the connection between the psychic ultra-terrestrial hemispheres of our being and the earthly, and even gritty hemispheres of reality.
5) Devi Skandamata – Mars
The Goddess who initiates us into the Martian energy within ourselves
Mother and daughter of the burning heat.
Queen of the the subtle secrets of wisdom,
You are the the step into celestial fire.
Initiatoress of the voyages most fiery,
‘Tis you who opens us to the Martian power
by revealing the secrets of holding
and handling power.
To you we bow
Devi Skandamata is the only Godess to be able to hold the hot Martian child Skanda.
Not even the River Ganga could contain the heat of Skanda, and even threatened to overheat and melt the world.
Not even Agni the god of fire could handle the Martian energy. But, Devi Skandamata on the 5th dark night of the Goddess could.
Working with Devi Skandamata brings us the wisdom of Mars. She teaches us the lessens that burn in the Martian fires of action. These are the lessons of force and strategy. She is the grand teacher who deals with the fiery force of Mars, which if not harnessed can lead to anger and burn- out.
Devi Skandamata teaches
us the lessens that burn
in the Martian fires of action.
Force without strategy is a consuming destructive fire. When strategy is applied to force, we have the initiation of Mars. Devi Skandamata is this initiatoress!
Evoking Devi Skandamata ritualistically can bring us the power to walk powerfully in the inner and outer war zones of life. The Yogins name this great battle of the spirit as the Mahabharat. Devi Skandamata initiates us into the force and strategy required to hold power.
This nights ritual will be an active Tantric investigation into the connection between destruction and creativity. Devi Skandamata is the mistress of Mars. She handles fire like no other, and rides us into the secrets of power upon Lion back.
6) Devi Katayani – Venus
The Goddess who initiates us into the Venusian energy within ourselves
Mother and daughter of the sweet force.
Queen of the the subtle secrets of the heart,
You are the the step unto the melting heart of oneness.
Initiatoress of love.
‘Tis you who opens the one door of unity.
by revealing the secrets of eternal love
To you we bow
Devi Katyayani is the goddess who transitions from Mars to Venus. She is the bridge of power between these two polarities.
Mars is active power and Venus is receptive power. Both can be a force for creation or destruction. Mars can explode and Venus can implode.
Devi Katyayani is an Ugra (ferocious) Goddess who commands the destructive power of Venus.
With her destructive Venusian power, she turns frozen Tamas (deadness) into living and loving power.
It was Katyayani that the Gopi’s prayed to at the Yumuna river in the wish that nothing would stand between them and the beloved. Sita prayed to Katyayani to help resolve the Astral disputes of Mangal Dosh.
Radha did the same.
Katyayani is chosen for worship and ritualy worked with by lovers to help heal the Tamas that stands in the way of Love. This goes for past, present and future relations.
Devi Katyayani can turn frozen love
into living and loving power.
She can set the healing fires of live aflame
Devi Katyayani is worshiped to remove afflictions of Mangala (Mars)
‘Mangal Dosh’ as it is called, is the energy that causes the energy of Mars to backfire on the sacred heart and destroy our relationships.
Rituals and practices of healing the issues of Mars are undertaken by Tantric’s to help resolve conflicts in our relationships on the night of Katyayani.
Evoking Devi Katyayani ritualistically can bring healing to the unresolved conflicts within relationships both past and present. The Yogins evoke the power of Devi Katyayani to help heal the afflictions that stand between two hearts becoming one heart.
Tadaruup is the yogic word that denotes the unification of two hearts into one heart. Devi Katyayani is the unifier of the sacred heart.
Her night ritual is an active Tantric investigation into the connection between hearts.
Devi Katyayani is the mistress of of poles of the Venus/Mars axis.
7) Devi Kalratri – Rahu
The Goddess who initiates us into the Rahu energy within ourselves
Mother and daughter of a darker night.
Queen of the the forces of fear,
You are the step into the unseen and unseeable
Initiatoress of the underworlds we fear,
‘Tis you who opens that which is sealed and closed
by revealing secrets yet unglimpsed
To you we bow
Devi Kalratri rules the 7th night of the uprising Moon in the series of Navaratri dark nights of the Goddess.
This night is dedicated to the most fearsome one of all Kalratri.
Nature is at its angriest and hungry today in the scale of churning anger from its subterranean. This churning in the depths carries the potential of turning poison into medicine
Tantrics consider it to be a potent night for working with anger and the latent and repressed forces of the subconscious.
Depression and resignation is a form of anger that’s fallen under the surface,
On the other hand, agitation and being overly driven by cause and emotion is a form that anger takes when not brought fully to flower.
Each underground poison
is a medicine when the alchemy of shadow
and light is faced and churned.
The shadow planet Rahu is the death crusher who eats the sun with his gaping mouth. Kalratri is the queen of Rahu. The dark realms without light are walked upon by Goddess Kalratri on this Night.
Working with Devi Kalratri brings courage. She teaches us of Saturn, Kal in her name denotes the master of time who is Saturn, Ratri means dark night and denotes Rahu. Kalratri is the mistress over the master of time and the consuming force of Rahu.
Evoking Devi Kalratri ritualistically can bring us the power to walk powerfully in the unseen realms.
This nights ritual is an active Tantric investigation into the connection between darkness and fear. Devi Kalratri is the mistress of the unknown and unknowable. She rides us into mystery upon Donkey back.
8) Devi Maha Gauri – Mercury
The Goddess who initiates us into the Mercurial energy within ourselves
Devi Maha Gauri
Mother and daughter of sweet brightness.
Queen of sensual lunar being,
You are the the step into soft sensual sweetness,
Initiatoress of the lunar life un-lived,
‘Tis you who opens the silver mirror of Moon,
You ’tis who makes lunar live.
by revealing secrets so receptive.
To you we bow
The Goddess Maha Gauri is the communicator of lunar secrets.
Gauri is a word that denotes the Moon. Gauri is the Soma glow of the psyche, and the awakening of intelligence and intuition.
This night of the 8th lunar sway is the initiation of Devi Maha Gauri. She represents the energy of Mercury, the quick planet of intelligence and communication between hemispheres.
Mercury communicates between, and like a bridge, joins the ascending and descending poles of the Moon. This is the wisdom that Devi Maha Gauri transports.
In Yogic language Mercury is called Buddh. We find the word Buddh (Mercury) in the Yogic term Buddhi which means intelligence.
Devi Maha Gauri brings the clear beauty of intelligence.
In Yogic psycho-energetic cosmology, the movements of the Moon rule the mind.
The stories tell us that Budh (Mercury) is the child of Chandra (Moon) and is born of the Star Woman Tara. Astrologicaly the Moon and Mercury empower each other.
Devi Maha Gauri is the Moon between Rahu and Ketu.
Notice that Gauri, just like the Moon, stands between the Goddesses of Rahu (Kalratri above, and Siddhadhattri below)
Just like in the sky where the Moon stands between the two lunar nodes of North (Rahu) and South (Ketu)
Devi Maha Gauri is the one who communicates – to us on earth – in exultation, the secrets of the Moon. She does this through Mercurial transference.
Her name literally means the great white shining one. Gauri also Signifies Moon.
She rides upon Vrishabh, the Taurean bull. This represents the Venusian Shakti and rosie red beauty of the constellation Rohini which is in Taurus. Rohini is the favorite constellation of the Moon.
Note that the Moon and Venus astrologically also empower each other. When we see this, we get an idea of the energy of Devi Maha Gauri, the bright shining clear beauty of Woman.
Working with Devi Maha Gauri bring clarity and softness to body, mind, heart and soul.
Evoking her ritualistically can bring us towards the secrets of intuition. She rules visualization and the balance between the shadows of Rahu and a Ketu.
This nights ritual is an active Tantric investigation into the connection between language and intuition, object and subject, between reality and its reflection.
Devi Maha Gauri is the mistress of the Moon and mind. She can reveal how the intellect can usurp intuition.
9) Devi Siddhidattri – Ketu
The Goddess who initiates us into the Ketu energy within ourselves
Mother and daughter of magical secrets.
Queen of the occult forces,
You are the step into unseen mystical shades,
Initiatoress of the supernatural powers
‘Tis you who opens the box of undreamed delights,
by revealing the secrets of everything,
To you we bow
Devi Siddhidattri is the bringer of magic.
Devi Siddhidattri literally means the teacher of magic. Her 9th night concludes the 9 nights of the Goddess ritual of Navaratri.
Siddhi means magic and Dattri means giver or teacher.
A title for a full Siddha Yogin is Siddhi Dattri, which means a teacher of magic.
There are 9 Siddhi’s in Tantra
Each Siddhi pertains to the 9 planetary energies.
Each planet pulls on a physical, emotional and spiritual theme within us.
The 9 forces from out our Karma from the deep soil of soul, gradually uprooting everything that obscures the Rose of Shakti
The integration and learning of the Karmic lesson of each of the 9 planets, confers it’s magical power to us. By resolving each planetary conflict and drama within ourselves, we gain the Siddhi of that particular aspect. If we do not resolve these pulls upon our spirit, then we remain in a planetary constellation of Karmic drama within, orbiting around in disempowering illusions.
Devi Siddhidattri presents the final door to feminine power.
When studying and learning the 9 siddhis, it is important to consider that there are 27 siddhis in all. 9 x 3 = 27.
It means that each siddhi is existing on a physical astral and spiritual level.
The secret 9th siddhi is known as Priya-Siddhi. This is the power to love, and is considered the highest of all Siddhis, far exceeding all the other magical powers
Yog is the path of healing and is rich in a tapestry of method and perspective that can help to weave the way of Love
On this day, the whole spectrum of nine planetary Goddesses have completed a cycle and come into our physical, emotional and spiritual orbit through the lunar intermediary of 9 planetary influences.
Devi Siddhidattri is embodied as the teacher of feminine magical power.
The story tells that Shiva was searching painfully for the balance and peace of Love.
Shiva’s effort was extensive and profound. That extensive depth is the planetary Ketu energy. Ketu is the planet of magic and deep dark occult austerity.
The Yogic devotion of Shiva took him towards the feminine, but she was formless and too mysterious to envision and focus upon.
Shiva prayed for her to reveal herself in a way that he could worship and surrender to her healing power.
She revealed herself first in the left half of the Moon which poured forth as the Goddess into the left half of Shiva’s being.
On this 9th lunar day, the left side of the Moon is darker than the right side. The dark half represents the nurturing womb of the Moon or the feminine half.
When Shiva recieved her, he did learn the Tantric lesson of nature, which is to become Her Mirror.
Shiva was reborn as AhrdaShakiShiv – The left half of his being became woman and the right half male.
The balance of opposites came about and Shiva attained the Secret Wisdom.
On this night, the foot of Devi Siddhidattri takes the form of the dark Moonbeam coming down to earth from the left side of the Moon. Feminine lunar force pours into the left half of the body and penetrates the sacred heart on this night.
If the hair is long it is tied to the left side on this night.
On this night, femininity and ailments of the left half of the body are helped by ritual evocation of Devi Siddhidattri.
The courage to go into far off and fearsomely forgotten places is conferred by Devi Siddhidattri’s planet which is Ketu. He is the deep South node of the Moon. The power of Love comes and grows from the soil of the courage to go where he takes us… unto the Rose of Shakti.
May we be blessed with the greatest Siddhi of all: