Upon this sacred and ancient Tantric ritual Moon junction, the Mother gives blessing and prayer to her children.

The healing of the Ancestral Shadows that we carry is at the very the root of the Dark Moon of Pithori Amavasya.

The ritual of the sevenfold Matrika Mother force is one of healing the ancestral blueprints of the Mothers line.

It is a ritual day for parents and Mothers, and of healing the knots of Karma connected to their matrilineal parentage.

The Mother is Devotion.

It is important to note how the whole of Tantric arts and sciences upon the physical plane, within the bounds of birth and death, is a practice of devotion.

At deeper layers,
the practice of devotion
may become replaced by devotion itself.

We live, move and have our being in a multiverse of energies that the Yogins unify with and give honour to… by way of devotion.

The recognition of the seed of the one spirit within the numerous energies and phenomenon of the multiverse, is the beginning of Tantra.

Though the seed be layered upon and sheaved by endless unique expressions, the source is the great kernel of mystery to which the courageous inquisitive explorer can’t help but be pulled.

On the dark Moon of Pithori Amavasya, we honour the Mother principle:

The Mata Tattva (Mother element).

By honouring and connecting in devotion and ritual to the multiverse of the Mother force, we might enter into the sacred principles of existence.

The Yogin becomes full of honour and sacredness themselves through such devotion.

Tantra is a science and art of devotion and honour to the infinite forces and manifestations of Shakti… Shakti is Mother.

Devotion is eternal and it’s deepening mystery of discovery never stops.

When in a concentrated manner we offer our Shakti life-force in devotion, then we have ritual. Energies multiply, magnify and gather life when they are nourished with devotion.

This focus of life force builds relationship with the place to which it is offered.

Tantric practitioners therefore take care of Shakti and learn not to throw her into places recklessly.

We build relationship to the spirits by the Shakti we give those spirits.

To put it another way: The places we invest our power in become our reality.

Sometimes the things we feed can end up feeding on us.

For Tantrics, upon the dark Moon ritual junction of Prithori Amavasya, the Mother element within is devoted to.

What is devoted to can be healed, activated and given dynamism through Tantric ritual.

Devotion is its own reward perhaps?

Mothers of children and all born of the womb can heal the Mata Tatva (sacred element of Motherhood) through ritual devotion
In the orthodox manner of this festivals acknowledgement, the focus goes on devotion by Mothers… whereby Mothers offer blessings , fasting and austerities for the good of their children.



This ritual dark Moon day is called Prithori Amvasya.
The word ‘Prith’ refers to flour.

In some forms of worship, Murti’s (statues of the 7 mothers) are made out of flour or other such produce of sustenance such as rice and ground grain.

The acknowledgment of the staple grains that we eat on a day to day basis, has inherent in it the honour of the nourishing Mother element.

And so the ritual day gets its name as the Flour Moon Festival.

Tantrics know this ritual day as Mata Puja… which literally means the Mother Ritual.

In the Tantric lines of ritual, the Mother Tattva within all is nourished and connected to through specific ritual formulas and practices.

These practices apply to both woman and Man, and equally to the child-full or child-less.

The focus in Mata Puja (Mother Ritual) is on connecting to the Mata Tatva within… One could call the Mata Tatva… the power of the inner Mother that we all carry.

Through the efforts of Tapasya (Yogic austerity), concentrated devotion and fasting, the veil between the physical and psychic world is made thin.

This assists in contacting and communicating with the energies offered by the planetary and astral forces upon ritual days.

In the case of this ritual day – with the Mata Tattva or mother energy principle.

This Mata Tattva energy resides physically and energetically in the Womb of Woman, and in the Man it presides in the physical and etheric ‘inner Womb’ that is responsible for the creation of the Bindu (seed).

The physical and psychic essences of Rajas and Bindu – or blood and seed of feminine and male essence – carry the imprint of Shakti and Shiva and the creative principle of the Mata Tatva.

The lines of energy that distribute the creative Matrika Mother energy through the medium of the psycho/physical Rajas and Bindu essence, are 7 in number.



In the human organism the 7 major Nadis of the distribution of Mata Shakti (Mother force) are named after the 7 stars of Krittika star constellation – also known also as the constellation of Pleiades. These stars are named after the Saptmatrikas (7 forms of the Mother).

These astral star portals connect ethericly to the human microcosm of the astral body through the 7 Chakras and their respective Nadis (energy lines) that share the names of the 7 star Mothers.

In the psycho/physical Human system, the 7 major Nadis that carry the creative Mata Tatva energy (Mother element), emanate from and to the womb through the medium of the Rajas, in Woman, and the Bindu, in the Man:

1) womb to anus
2) womb to sexual organ
3) womb to navel
4) womb to right and left breast
5) womb to throat
6) womb to brain
7) womb to top of head

The Mudras and practices of Kamakhya, the Goddess of the womb energy – it may be noted – tend to predominantly incorporate these channels.

The 7 stars of the Krittika star constellation (Pleiades) intersect with these listed corresponding Nadis in the human astral body through the portals of the Chakras – by way of which the celestial Matrika energies reach us through the astral human body.

The astral effect upon these particular Nadis by the stars forces are more pronounced upon certain ritual days of lunar and atmospheric influence.

The ritual of Pithori Amavasya is such a lunar junction that activates the energy of the Mother in us all.

This is the dark Moon time of ritually birthing the potentials of the ‘7 Mothers’ in ourselves, whether we be woman or man, with child or without.

Motherhood is a quality of the soul.

There are also other ritual junctions in the Tantric calendar where the energies of the Pleiades have a pronounced effect upon our human system upon earth.

These days are kept by Tantrics for ritualistic procedures of working with the Mother energy.



They are known as the seven sisters in western astrology. The Pleiades constellation.

They are the Sapt Matrikas to the Tantrics.

Collectively they are the 7 star Goddesses of the lunar mansion of Krittika Nakshatra. The word Krittika has as its root meaning ‘to cut’.

The mythological Yogic story tells of how the Pleiades were once cut from their lovers in the Sapt Rishi constellation of the 7 stars of the Big Dipper.

Indeed if one looks closely at the two star constellations it can be seen that they have a resemblance to each other.

There was a time when the Sapt Matrikas and the Sapt Rishi existed beside each other as Lovers.

The separating cut aroused the bluish dust cloud that can be seen around the Pleiades.

Agni the God of fire was summoned by the Tapasya (fiery austerity) of the 7 Rishis.

(Rishi refers to a wise seer).

Agni was invoked by the Sapt Rishis, and his firey eyes fell upon the beauty of the seven Matrikas.
Agni fell profoundly in love with all of the 7 Matrika star Goddesses because of their cooling luminosity.

Agni is their opposite, and he was attracted through the circuit of polarity that he and they created together.

The 7 Matrika star Goddesses represent the cooling creative fire of Tejas, and Agni represents the heating, consuming and destroying fire.

He is the hot fire of Agni, and the Matrikas are the cool fire of Tejas… they balance and complete each other.

The balance of these two types of fire is the way of Tantric Wisdom.

These fires belong together as they balance each other, but at the same time they are opposites that repel each other and can cancel each other out, much the same as the dance between Night and Day… cold and hot.

In balance they are mystic union of twilight… they are the warmth of love.

Agni’s love for the Sapt Matrikas was so great, but oh so unrealisable because of their existing union to the 7 Rishis.

Agni could not bear it and so he left the realm of the stars out of the desperation and sorrow of unrequited Love.

Agni then came to Earth as the first fire, his presence threatened to consume the entire earth.

The Goddess Svaha found him weeping fiery tears in a Forrest made barren by his laments.

Svaha fell in love with Agni for his intensity.

When Svaha realised the cause of Agni’s lamentations, she changed her form through her Yog Shakti, to look just like the 7 Matrika star Goddesses, and together in her 7 formed femininity she entered into blissful union with Agni.
Agni was overjoyed and lived his deepest burning wish.

One may note that in the fire rituals of India, both Tantric and orthodox, the name Svaha is uttered as Mantra offerings are given into a ritual fire.

Svaha being the cooling Mantra that cools the hottest element of fire, so that it can be converted to Tejas and into a workable handleable form.

The story encapsulates this principle in the way that Svaha is able to calm Agni’s fiery tears from becoming all-consuming.

Meanwhile up in the world of the stars, things had gotten barren for the Sapt Matrika lovers of the 7 Rishis.

The fire had literally gone out without Agni’s presence.

It had been the Invocation of Agni by the Tapasya of the Rishis that had kept the flame of love burning.

The Rishis became impotent old wise men that the Sapt Matrikas began to suffer.

They were only fit for writing and spreading scriptural knowledge and so they started to write and teach… and so the scriptures were born.

The once wise lovers previously aflame with the fires of wisdom had now become a bore.

An amazing intrigue started when the Saptrishi’s heard that their Matrika lovers had mothered the child of Agni.

Accusations of infidelity were coldly thrown.

The Rishis hoped to rouse Agni once more by their angry displays, but all they succeeded in doing was insult and distance themselves from their once Matrika lovers.

The offended and bored wives withdrew themselves as the flame of love no longer burned. They travelled to another part of the sky, cutting the connection to their former lovers – hence the name of their constellation, known collectively as the Krittika: literally ‘to cut’.

The 7 Mother Matrika stars of the Krittika constellation are in a portion of the astral plane which gives form to human souls on their last junction into incarnation upon the earth plane.

The Saptrishi constellation of the Big Dipper gives form to the mental and causal bodies of the soul, whereas the Krittika of the (Pleiades) give birth and form to the astral emotional and subtle bodies that are more closely connected to the physical plane.

The Matrika Mother stars are the last star junction that the spirit crosses until it comes to the plane of Bhumi (Earth) where it is physically birthed by the Mother.

The myth shows how the seven Mother stars separated from the 7 Rishi Stars.

This maneuver created a bridge from the spirit realms to the Earth.

This happened in a previous Manvantara (inestimably earlier age).

This created a linking of the causal/mental plane to the astral/earth orbit, through a bridge like connection from the 7 Matrika Mothers to their once beloveds – the 7 Sapt Rishis.

An autonomy between the astral and the causal is something that is built through the astral thread known as the Antankarana.

This thread exists within the spine and is equally a thread that connects the causal plane to the astral, and furthermore to the earth through the intermediary of the Stars we are speaking of.

By bringing the 7 Matrika Mother elements into balance, we bring a balance to the Chakras in the body.

The seven Mothers bring balance and harmony in the connection between the emotional subtle plane and the mental causal plane.

The Mothers give astral form to the physical Dhatus (body constituents)
Each Matrika (Mother) rules a particular Chakra, which in turn rules a particular Dhatu.

The 7 Mothers, their Datus and respective Chakras are listed here:

1) Varahi: Bone, Mooladhar Chakra
2) Indrani: Marrow, Shakti Chakra
3) Kumari: Muscle, Manipur Chakra
4) Vaishnavi: Fat, Heart Chakra
5) Brahmani: Skin, Vishudd Chakra
6) Maheshvari: Blood, Agna Chakra
7) Chamunda: Bindu in the man, Rajas in the female; Sahasrar Chakra.


Chamunda is the leader of the 64 Tantric Yoginis, her seat is on top of the human body where she waits for our death. Chamunda favours the seat of a corpse and a ghost.

She is the Maha Shakti behind the 64 Yoginis.

The wisdom of the 64 Yoginis is passed on in Tantric circles of initiation.

Outside of these circles, there is little known about them, other than that which is deduced from what is woven into scriptural mythology.

The Mantras and ritual practices that relate to the 64 yoginis involve very powerful formulas and rituals that have never been under the star of common knowledge.

Just like the temples of the 64 yoginis themselves which reside in remote places, many often in difficult to reach places. unknown outside of Tantric circles.

The 64 yoginis are the keepers of the 64 types of Indian arts known as Kala.
The door to those arts is through the Goddess Chamunda.

Chamunda gets her name from being the consumer the divisional Asuric forces of Chanda and Munda.

Chanda represents the astral/emotional imbalance of forces, and Munda represents the mental/causal forces in ourselves that, through dissociation and unconsciousness – have lost connection with the unity of love

These energies of Chanda and Munda when moving inward in a unifying centripetal direction are a nourishing force of Shakti that brings us life, and arouses the grand Chamunda power that is key to the 64 Yogini powers…

‘Just as in the story where Chamunda consumes Chanda and Munda after first sucking out their blood into her very centre’.

The Tantric works to associate the forces of Chanda and Munda into unified centralised awareness… this is how the shakti force of Chamunda is birthed within.

Chanunda finds her star portal of the 7th star of Krittika Nakshatra… It is she who connects us to the mysteries of the 7th Chakra.

When the forces of Chanda and Munda move outward in a centrifugal (away from the centre), in a divisional direction, then we have dispersion of Shakti and the spiritual turmoil that that brings about.

The force and violent ruthlessness of Chamunda represent an intense focus and unwavering Tapasya effort of the Yogin to bring Shakti back home.


When looking at the 7 Matrika Mother Devi’s (Goddesses), we notice the reflection of the Deva’s (gods) with which they are related to. We see this in the names firstly.

Brahmani, is the Shakti of Brahma the creative energy.
Indrani is the Shakti of Indra, the energy of thunder, rain and lightning.
Kumari is the Shakti of Kumar (Kartikeya) , lord of war, strategy and the energy of Mangala (the planet Mars).
Vaishnavi is the Shakti of Vishnu the preservational force of love
Varahi is the earthly Shakti of Varaha the earth guardian and savior.
Maheshvari is the Shakti of Maheshvara the great Shiva.
Chamunda is the Shakti of Bhairav the terrifying form of Shiva.

The 7 Mother’s are the Devi’s of the 7 Deva’s.

Each Devi is the completion to the Deva… the Shakti force behind the Shakta.

This is inherent in their roles as the 7 Mothers.

The Mother gives form and birth to terrestrial life whereas the Deva stands for the ultra-terrestrial principle upon the mental and causal levels.

Devi is the expression and shape of the principle in motion and manifestation.

If the Deva is the Seed then Devi is the flower and fruit.

The tree of life is the interplay of Devi and Deva.

The 7 Mother’s represent the more tangible physical form of Tejas, which becomes Ojas.
Ojas is the capacity of the emotional/physical organism to contain and distribute the cool focused fire of Tejas.

Tejas can be defined as the inner spiritual power of focus that touches upon subtle spiritual realms.

The ability to access these subtle energies is one thing, but to integrate these energies into the physical and emotional level is another thing entirely… it is the Matrika who assists in this integration.

In the Tantric line of secret teaching, the 7 Deva’s represent 7 forms and expressions of Tejas in the sevenfold Chakric system.

They find union, completion and expression only when unified with the 7 Matrika Devi’s.

The Earth Goddess Bhumi for example relates to the earth Chakra and the subtle form of earthly Tejas.

She resides in and rules the Base-Chakra – Mooladhar.

The Earth Goddess is also known as Bhudevi.

This is an alternate name of the Matrika Varahi.

She has the form of a boars head with a woman’s body.

She rides upon a buffalo, and is the Devi Shakti of the Deva Varaha.

When working with the Earth element, the Tantrics might then for example, employ the buffalo Mudras to engage the earth element.


The Tantric teaching story tells of how the Earth Goddess Varahi had sunk down deep into the waters… and how the great wild-boar-headed deity Varaha came from the realms beyond the physical… descending down (Tejas meeting Ojas).

Varaha had the body of a man and the head of a wild boar.
In his Love, he tried to save his beloved, the Earth Goddess Varahi.

He fearlessly dove into the waters, hooked the earth Goddess Varahi upon his tusks, and brought her to balance on the waters once again.

Beneath her he installed a magical Elephant, Turtle and a Snake to make sure she would never sink back into the depths.

The Symbolism of the earth can be seen here with the elephant. The turtle and snake are two creatures that articulate between both water and earth.

This story is rich with symbols that point to the balance between the water and earth Chakras… these are the earthly Mooladhar Base-Chakra, and the watery Shaki-Chakra.

The earth element inside us resides in our Base-Chakra.

It can be submerged in the sea of the second Sexual Chakra.

The optimal balance is when the earth is in harmony with the water element in us in both a physical and energetic level.

This is when the earth possessing the stability and foundation of an elephant, and the articulation of a turtle and snake between earthly and watery worlds.

The Kundalini serpent which lives at the base of our being is indicated clearly in the story.

The Asuras are the opposite of the Devas,

In the story, an Asura named Hiranyaksha dragged the earth Goddess into the waters . He represents the unbalanced forces of the sexual Chakra, which the story implies had had become imbalanced in relation to the earth Chakra.

The Asura Hiranyaksha first emptied the earth of water, which made her Tamasic (heavy) he then kidnapped her and then took the earth Goddess underwater.

By this gesture, he submerged stability and balance.

The Tantrics practically study themselves through Tantric methodologies, to see where they might themselves be submerging their own stability and compromising their Base-Chakra.

The Base-Chakra supports the whole Chakric system. It is to do with our home and our earthly integrity.

And like the powerful wild Boar formed Deva Varaha, we must sometimes also dare to dive into the very depths of our Chakric themes to recover our Shakti.

A wild boar knows no taboos of putting it’s snout and tusks into all manner of matters and types of matter – just as Vahara recovered his Shakti Varahi from the depths.

We might see now how this myth of Varaha and Varahi relates to the relationship between the lower two Chakras. There are myths that relate to other Chakras and the relations between the Chakras.

For example, the Lion Deity Narashima, ripped the entrapped Shakti out of the Solar-Plexus chakra of Hiranyakashipu in another teaching story.

The Asura who took Varahi down into the waters was actually the brother of Hiranyakashipu, known as Hiranyaksha.

The two brothers are tied up in the themes of the Granthis (energetic blocks/knots) at the world of the Chakras below the Kalabandh. The two brothers represent the Granthis.

The Kalabhand is the centre of the body at the diaphragm. It separates the upper reflections of expressionary Chakras from the base powers of the Chakras below.

Energetic blocks are the psycho/physical Granthis, as the Tantrics call them.

They are made up of unconscious themes that the Tantric seeks to resolve so that the sacred heart can love.

When we go a bit further into the myth of the two Asura brothers who cause chaos in the lower Chakras through an unbalanced handling of force, we see that they were once the divine gate keepers to the Heart Chakra.

However, they failed to do their job satisfactorily and thence fell from grace and became the energies of chaos that haunt the lower chakras below the Kalabandh.


These stories may easily seem like fantastical fairy tales… and they are, but further in such stories there are encoded Yogic principles that become visible upon contemplation. Tantric teavhing stories are subjects of meditation that open when given focus.

One could see the moral aspect very easily, and this is often latched onto by the religious expressions and sentiments projected upon such stories.

They can easily be shaped to represent moral codes as is often done by the religious institutions, but much more is in the stories than mere morality.

Such stories abound in scriptural texts in vast amounts of variations.

The stories are ancient and present archetypal realities that point to inner and outer elements and experiences that we experience on the voyage through life.

The symbols of the Chakras and their significances are oft woven in to Tantric teaching stories.

Myths pre-date scripture. Scripture has been a human attempt to install stories and information systematically.

Very often what happens is that those stories take on the meanings that organised religions assign to them.

Tantrics do not really have scriptures, even if there are a few ancient writings under the name of Tantra.

Tantra is a subject kept alive and distributed carefully through oral, magical and practical means.

The stories are often imparted by elders who may have little or no scriptural insight.

The stories gain life as we involve with them.

The stories are numerous, and point at inner realities that relate to the Yogic cosmology of the universe that we are.

They are at once teaching stories, and double up as stories portraying energy principles detailing the cosmology of the human microcosmic psycho/physical system, and the macrocosmic celestial movements of planetary and atmospheric influences.

For example the above detailed story of the Vahara power inside us, tells of how the Base-Chakra can be submerged by the second Sexual-Chakra, if the Shakti exchange between the sexual Chakra and the earth Chakra is lived or even ‘unlived’ in an unbalanced way

The Vahara power is the active side of Varahi who represents the receptive earth element. An active earth power is needed to care for the Base Chakra if we are to keep the earth mother inside of us in a state of nourishing release or ‘receptivity’.

The earth receives the seed, but also actively sprouts the seed.

Another name of Varahi is Bhumi… the earth Goddess.

In another story, the Earth Goddess Bhumi united with Dyaus Pitir (literally sky father). Together they birthed a daughter called Usha who is the Goddess of the dawn. She who opens her eyes at twilight.

Polarities coming together to give birth to the new is implicit in the story.

The story of Varahi is one to ponder around the themes of the Base-Chakra.

The story can teach us many things if we meditate upon it.

Amongst other things, her story tells of the reliance upon our active earth powers, and how, if we do not find the active earth principle within ourselves, then our earthly home life can fall into the sinking waters of chaos…. just as in the Story where the earth Goddess Varahi is submerged by the unconscious and unbalanced waters of the second Chakra.

Varahi represents the nourishing aspect of earthly and homely life.

Vahara, on the other hand, is the active earth power that places the earth elephant, serpent and turtle beneath her to keep stability.

These second two creatures both being creatures that can articulate between both earth and water, or between the base and second Chakras

The Seven Matrika Mothers are responsible for the creation of life in the womb.

They introduce the 7 forms of Tejas into matter and Ojas.

This applies to the grounding of ultra-terrestrial realities to the terrestrial level as much as it does to the bringing of nourishment and life to a child in the womb.

The 7 expressions of Tejas relate to the subtle principles symbolised by the Deva’s. The Mothers bring these elements into the emotional and physical realm through the 7 physical constituents called the Datus:

Bindu /Rajas,
Muscle, Fat.

The 7 Matrika Mother’s feature pivotally in Tantric ritual when addressing childbirth and the care and development of children.

7 types of Malady are traceable to the 7 Matrika Mother’s being ‘offended’.

For example, if the first Mother Varahi of the Base-Chakra is not honoured, then this effects the earth element and the bones.

Bone is the Dhatu (bodily element) under the rulership if Varahi.

There are particular uses of Bija Mantra and Mudra that access the realm of the earth element and bring it into balance.

Accidents also come under the rulership of Varahi as they are physical manifestations of psychic energies.

Falling, or having something fall upon oneself is a malady under the eye of Varahi.

The things that wound or offend the earth element are to be considered when attempting to make peace with Varahi. Drugs for example can radically unground the physical Dhatus and unseat Varahi.

Varahi is at the base of all the Datus,. Bone is her speciality.

She is the foundation of the whole system.

Indeed she resides in the Base- Chakra.

Her Mudra is known as Bhumi Mudra or the earth triangle, and is most often the starting place of Tantric ritual.

Varahi needs special attention as the base of our being must be honoured for the whole structure to live well.

Tantrics who work very much in trance and the astral realms of ritual, equally risk unseating Varahi by unbalancing the physical Dhatus.

Prolonged levels of focus in subtle realities can draw Tejas and Ojas apart.

In order to keep Varahi in her seat and ‘happy’, the Tantric must take care to not get un-lodged from the earth seat by excessive wayward travels to the spirit realms.

Such travels are not easily accessed for most and require a degree of Siddhi and focus… so this mainly pertains to those who are deeply living in intensive daily Tantric sadhana and voyaging into some of the more extreme practices.

For such practitioners it is important to find a way to the earth seat of Varahi.

There are methods to ground the energies, sometimes tobacco is used as a crude method but it is far from being recommended.

The magnetism of babies and young children, animals and forests also grounds the physical layers and it is good for far-traveling Tantrics to associate with such.


It is said that if Varahi is pleased she brings Love between Mothers and Fathers.

She brings love from the parents to the children and back to the parents from the children.

The children represent the underworld of Patala. They are in a process of growing and manifesting from the seed of potential born of a dark womb.

The mother is the physical/astral realm of Bhumi.

The Mata Tatva spreads a nourishing energy through the astral to the physical.

Woman is connected to this through her Rajas (womb energy).

This principle is most starkly seen in pregnancy.

The Bindu seed of the father represents the mental/causal world known as Svarga.

The Bindu seed has the action to move in one pointed direction, and so the man connects to this realm.

Again, this principle can be seen to play out actively in the creation of life.

Both poles exist I. Man and woman, but are accentuated by the womb and the seed of Man and woman. The Tantric moves into the path of balance and androgyny and awakens both the Bindu and Rajas irrespective of gender.

For the 3 elements of Mother, Child and Father to be in balance with each other – practically and figuratively speaking – Varahi must be ‘pleased’.
These 3 energetic interplays are to be looked at closely to see how they play out on many levels. Let this be a meditation.

Homes without Love are homes where Varahi’s seat is comprised.

Whatever the constellation of the home may be.

Whether abounding with family, or whether it be the solitary home.

The home is made up of the movement of energy,

Reardless of gender, or partnership or child-fullness or childlessness,

The home is dependent upon these aforementioned exchanges of energy.

Between Rajas, Bindhu and their union of child.

The articulation of these energies in fluid motion make for a good home life.

Every man has the child and woman inside him. As every woman has the man and child inside her.

The physicality creates a magnetic current that makes an energy more present.

A man has physical and etheric constituents in his body that a woman does not have and vice versa.

Regardless of sexual or gender orientation, the energies we are talking about here are magnetic principals that do not relate to a socio-stereotype of roles.

We have taken the model of mother, father and children to express movements of energy.

Whatever the state of our home, we may see how the balance of the 3 elements expressed in Patala, Bhumi Svarga must be in harmony.

We can say underworld, earth plane and spirit world just as readily as child, mother, father.

The intonation of Mantra is a bridge between the world of Tejas and Ojas.

Making sound is the physical feel-able activity of a subtle form of sound.

If a Mantra is said internally without voicing it physically, then it builds Tejas internally.

The 7 types of Tejas are addressed very specifically by inner concentrations on 7 types of sound, when voicing these sounds, it gives them tangible form and applies the energy to be converted to Ojas.

This is Antar Mantra (inner sound) and the opposite is Bhar mantra (externalized sound).

There is to be sometimes noted a change in the internally voiced Bija than in the externally voiced.

Tantrics are able to accomplish Siddhi’s such as healing, if they build up a power of inner Tejas through inner Mantra.

The voicing of an internally empowered Mantra unleashes tremendous force that is dependent upon the degree to which it has been empowered by Tejas within.

In the same way that the car needs petrol to drive, the engine of ritualistic undertakings requires fuel.

Tejas is the fuel and Ojas is the car, we could say.


When the 7 types of Matrika energy are honoured, then there is a harmony in the Chakras.

For example, if we were taking a journey, we would need to make sure we have the respective necessities with us.

We would take the required and suitable clothing to accommodate the weather.

We would secure the necessary travel documents and tickets to allow the journey to be possible, and we would arrange for necessary nourishment and accommodation.

If all the elements of taking such a journey are in balance then there would be a satisfactory outcome to reaching the destination.

If one element were out of balance, such as not having a ticket, or not taking warm enough clothes for the climate, then the whole journey could be thrown off balance.

The structure of the Chakras and the Chakric life that we live needs balance for harmony to prevail.

It is a careful undertaking to learn about our own specific Chakric life and the care that it needs as we go through the journey of life.

Every person has their own melody, rhythm and music of the Chakras that takes an ear of listening to know just how to honour and move with.

The remedies that nourish our chakras can be found through self-study and Tantric practices. By experientially investigating the psychic and physical rhythms of our make-up, we can discover the poisons and the remedies that create or destroy life and love in us.

The Tantric practitioner takes a step of self-reliant autonomy that sets aside any standard system of conduct.

The Tantric becomes his or her own physician, as they investigate the dynamics of their use of energy.

Actions that we ourselves do are investigated in Tantra for their life giving or life taking potentialities.

The 7 mothers each have their realm of influence through their respective Mantras, Mudras and remedies.

Different types of flower are known in Tantra to that create remedies for the Chakras for example.

Things such as Moon phases and astrological movements, food, crystals, metals, colours, particular Sadhana’s (spiritual practices) can be consciously applied to exert influence and bring healing balance to the Chakras.

These things work through a psycho/physical medium of exchange and influence.

By correspondence and connection, each of the 7 energy constellations of the Chakras relate to respective elements of influence…

All manner of things can affect the Chakras unconsciously.

When we become aware – through focus and contemplation – of the things that affect us unconsciously on Chakric levels, then we can learn how to consciously balance and regulate our sevenfold Chakric forces.

This is the essence of the study and Sadhana of the Matrika mother energies.

The Matrika Mothers are the potentialities of each of their respective Chakras in which they preside.

Just as there are beneficial currents of the seven Mothers, which are known as the 7 Amrit (remedies), there are also malefic currents known as the 7 Halahal (poisons).

Each Chakra has its remedy and poison… this is discoverable by ourselves through focus and concentration.

The correct measure of elixir and poison is needed in balance to arouse harmony in the Chakras.

The state of a Chakra can itself turn poison to elixir and elixir to poison.

The 7 Matrika mothers are our celestial parents who are connected to us through the Chakras – In the same way that the parents are always connected to a child spiritually, before and after birth, into adulthood and beyond.

A great field of influence and exchange of subtle forces exists from the parents to the child. This force expresses and in received through the Chakric system.

That which the parent does, bears influence upon the child upon the subtle energetic level.


The seven Mothers are the creators of life in the womb.

They reveal 7 types of the creative fire of Tejas in the wombs of the 7 Chakras.

The 7 stars of the Pleiades are a celestial form of Tejas that is revealed and honoured by Tantrics on the dark Moon ritual junction of Pithori Amavasya.

The seven stars reveal themselves by a bluish diamond-like glow.

This is a time of maturing and the first beginnings of harvest.

The Matrikas play their role in this fruitful development.

This beginning of ripening applies to fruit and harvest as well as to human life.

The time of harvesting the fruit of the astral forces
and their influence on physical life… is now.

The ancients who lived so much in natural rhythms, as to be able to feel and see the influence of celestial and planetary currents, communicated with astral forces and chanted Mantra in sync… to match the vibrations of the stars, and set up devotional ritual conditions for the spirits of the 7 Matrika Mother energies to me welcomed.

When the 7 mothers are offended by us going against nature ‘and our own nature’, Then they can bring disharmony in the area of birth and Motherhood.

The deep investigation here is to ask oneself:

What is Birth?
What is Motherhood?

These sacred principles of Birth and Motherhood should be pondered and meditated upon deeply, lest they become slogans.

Birth and Motherhood applies to both physical principles, as well as the birth and Motherhood of our inner realms of feeling and vision.

The Matrika Mothers can be contacted and accessed when we extend ourselves through Tapasya (Yogic technique and effort) to touch the stars of depth that dwell deep in the sky of our inner cosmos.

Both women and men who have any manner of problem in the realm of birth and Motherhood… can apply Tantric methods to balance the energetic and bodily elements through work with the Matrika Mothers in the Chakras.

The Bija Mantras and inner practices can be applied towards contacting

The Bija Mantras (seed syllables) of the 7 Mothers have connection to the Nadis (energy lines) that articulate the 7 Dhatus (bodily substances) to and from the womb and areas of reproduction.

Child of Eternal Freedom

The 7 Matrikas care for children by shining favourable fortune upon them.

Children are still in the range of influence of the celestial currents as they are not yet so fully incarnated from the spiritual to the earthly through the passage of development and time.

If the parents are out of balance with any of the Matrika elements, either physically or psychically, then the child can reap that unbalance because of their close connection to the parents.

The prayers of Mothers for the well-being of children is the conventional interpretation of this ritual day.

When looking at this Dark Moon ritual junction from the Tantric perspective, we see that balancing ritual is done for the welfare and healing of the Mothers line… and the descent into the child. Hence it is called the Mothers Moon Ritual to Tantrics – Mata Puja.

It is Tantricly carried out by both men and women, both child-full and child-less people for the pleasing of the seven protective Mothers, the ritual arouses innocence and heals both the inner and outer child.

This ritual has as a root, the practice of formulas for us to set up favourable spiritual conditions in our psycho/physical mechanism.

The ritual of Mata Puja if for the spirits of the once-upon-a-time children, who became our foremothers and ancestors, and those who may be yet to come…so they would be freed from ancestral Karma and ill-favoured imprints.

Ritual practices and Healing at this time of Pithori Amavasya, focuses on freeing ancestral karma, so that the child in us can relinquish itself of inner battles.

By establishing connection with the 7 Motherly spirt energies of the Matrikas that exist within us – reflected and empowered on this day by the Star forces that rule them – we give space to the Child of Eternal Freedom.


Hara Ring