Matangi

[Guest guest]

Devi Bhakta at Shakti Sadhana has I think done the best and most

comprehensive piece on her. Please go to archives of that group

-

Black Lotus L Rosenberg

Kali_Ma

Monday, December 09, 2002 12:15 AM

Matangi

Matangi is a dark, Tamasic goddess, akin to Kali because she's aMahavidya, but

also akin to (normally white) Sarasvati, the Power toCreate. Where can I learn

more about this "Dark Sarasvati" and herpractice?I have read that Matangi

sometimes possesses her priestesses, and teasesany Brahmins around her by doing

polluting things to them!-- Len/ KalipadmaOn Mon, 2 Dec 2002 18:50:32 -0600 "Eve

_69" <eve__69 (AT) hotmail (DOT) com> writes:> Well then you should read Devi Bhakta's

series of insights regarding > matangi. What a very cool protectoress. I know

people who have had > darshan of kali but noone who has had darshan of Matangi.

She is > very very easy to placate, and as a Mahavidya she brings full >

enlightenment.

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[Guest guest]

Matangi (Maatamgi) is one of the ten Mahavidyas who are various manifestations

of goddess Parvati or Kali. Matangaka was the name of the chief of Chandalas.

Chandalas are one of the lowest among the castes, according to lore. In a game

of impersonation, "fool me, fool me not," Siva impersonated a traveling jewelry

salesman, sold some ornaments to Parvati while she was visiting with her father,

and suggested that she could pay him by sexual favors. Parvati without missing a

beat said, "Yes, but not now." She had the intuitive divine vision that the

traveling salesman was her husband in disguise. Siva went on his way and sat

down on the banks of Manas Lake for meditation and worship. Parvati assumed the

appearance of a nubile outcaste (Chandala) girl with a shapely body accentuated

by a red dress, and beautiful and beguiling eyes, and danced in front of Lord

Siva jiggling her moon-like breasts. Siva's ravenous eyes imbibed Parvati's

beauty in motion and gently asked her who she was.

Parvati in the sweetness of youthful voice replied with the utmost bashfulness,

"Swami, I am a Chandala girl. I came to do penance." Siva is the Yogi of

Yogins. Who else is more fit to teach penance? Siva gently took her lotus hand

and pressed it tenderly against his lotus petal-soft lips. Then he proceeded to

make love to the captive but willing Parvati, whose identity was unknown to

Siva. While they were in the conjugate embrace in Siva's mind and conjugal

embrace in Parvati's mind, Parvati morphed Siva into a Chandala (in embrace with

a Chandalini). Siva in a flash realized that Matangi (Chandala girl) was no

other than his dear wife.

 

Parvati reaped her sweet vengeance, laid open utter lowness of her action and

sexual submission, and begged Siva to accept her in his heart as "Ucchista

Chandalini."

 

Ucchista = rejected (once used commodity), remnants of food in the mouth after

eating, that are spit out of the mouth; food sticking in the mouth and hands

after eating, therefore impure; remainder of sacrificial food; left over crumbs.

Siva accepted to honor her supplication. She is thus called Matangi (a woman

from a degraded mountain tribe or hunter-gatherers, who became Sudras from

neglecting all prescribed rites, mlecchas).

 

 

 

Parvati and Siva in their role as Chandala and Chadalini (low mixed castes worse

than dogs according to definition) have moved out of their orbit and entered the

world of the loneliest, the least, and the last, the refuse of the society. The

Varna system is based on purity and pollution: Brahmins originate from the mouth

of the Lord, Ksatriyas the hands, vaisyas the thighs and Sudras the feet. Siva

makes conscious contact with polluting things, such as corpse, crematorium and

the rest. The question of interracial marriage also is illustrated here. God

Siva consciously enters into a liaison with a Chandala girl, the lowest of a

different race. When Siva has sex with a Chandala girl (Parvati in disguise), he

morphs into a Chandala; this transformation, according to some, speaks of the

Vira who seeks transformative spiritual experience while having sex with a

low-caste woman, when his wife is incompetent for any reason.

 

 

 

Here pollution belongs to a very broad category: pollution with regards to race,

caste, food, habits, marriage, association, cohabitation, education.

 

Matangi lives among the polluted people and near the garbage dumps, marked by

identifying marker stones according to Nepalese source.

 

 

 

Matangi's association with impure filthy leftovers takes us to another myth that

she actually likes to receive Ucchista from the unkempt and the unwashed;

goddess admires them for not rinsing the mouth and the hands after eating, when

they offer leftover food to the goddess against the established rules of

worship. She likes to eat fish, meat, cooked rice and milk. Eye-rolling black

Matangi is inebriated and slouches around in aimless circles.

 

 

 

Once upon a time, Parvati invited her sister-in-law Kauri Bai to her house.

Kauri refused to visit Parvati saying that she disliked her brother's bad habit

of visiting the cremation grounds, associating with ghosts and goblins, smearing

himself with ash and drinking intoxicants. She remembered Siva leaving

crematorium ash, dust, and grime in his footprints on the newly cleaned floors

of their house before his marriage to Parvati. Having heard an earful of

complaints about Siva, Parvati laid a curse that Kauri Bai would be born in a

Dalit Community in Varanasi and live in the midst of dirt, grime and garbage.

The reborn Kauri, knowing her curse, went to her brother Siva and received a

boon that pilgrims to Varanasi would stop in and pay her homage at her shrine

before the pilgrimage is considered complete. That is Matangi, the

pollution-loving goddess.

 

 

 

Food is goddess; goddess is food.

 

 

 

Vishnu and Lakshmi, upon invitation from Siva and Parvati, brought some food,

upon which they all dined. A few morsels of food fell on the floor; from the

droppings arose an young girl with auspicious qualities. She begged to eat the

leftover food (Ucchista); the divine couples gave her the leftovers as Prasada

(boiled rice offered to an idol; food leftover after eaten by a deity). Siva

addressed her as follows: "whoever worships you with your Mantra, their prayers

and activities will bear fruits. They will get what they want and defeat their

enemies."

 

That is the origin of Ucchista Matangi.

 

 

 

She sits on a corpse; her ornaments and clothes are red; She is sixteen and well

endowed; She holds a skull and a sword in her two hands; she loves ucchista

(left-over offerings). Her complexion is blue; a full moon adorns her forehead;

She has three eyes and sits on a jeweled throne. In her presentation as a

four-armed goddess, she holds a club, a goad, a noose, and a sword. Other times

she is portrayed differently. She sits on an alter with a smiling face and green

complexion. She wears a garland of Kadamba flowers, long hair, and a moon on her

forehead. She shines and glows in her face from the incipient perspiration. She

is fully decked out in ornaments in the ears, waist, and wrists. She is the

repository of 64 arts and two flanking parrots enhance the ambience. Kadamba =

Anthocephalus cadamba.

 

 

 

Ucchista is a no-no according to Hindu tradition and worship. The living

tradition to the present day is that Hindus eat in their own micro environment,

involving their own caste people whenever it is possible or when they are not

traveling. Even among Brahmins, there are restrictive family, group or community

eating; one sect may not mix with the other or eat each other's food. During

secular gatherings, each group may segregate into little conclaves. Matangi

breaks all traditions and loves to eat polluted food from polluted people. She

rose above all pettiness and differences in caste, creed, race or profession; to

her purity and pollution are variables of the same Brahman. She is (liberated

from conventionality and) liberating.

 

 

 

http://www.bhagavadgitausa.com.cnchost.com/MAHAVIDYAS.htm

 

 

 

 

 

 

 

 

 

 

 

Matangi Skt., Intoxicated Desire

 

 

 

This goddess represents - on the one hand - sovereignty and royal dominion,

attributes based on her being the ancient "Mother of Elephants", highly regarded

and sacred animals in India. On the other hand, Matangi is the "incarnation of

emotional frenzy" who stumbles around like a wild and drunken elephant, her eyes

rolling in their sockets and her dark body reeling with longing and desire for

sexual union.

 

 

 

In the Indian province of Tamil Nadu, a matangi is a woman regarded as possessed

by a goddess Mathamma. Once chosen, she holds this position for life.

 

 

 

http://www.yoniversum.nl/dakini/matangi.html

 

 

 

 

 

 

 

 

 

 

 

Mâtangi is the intelligible manifest sound. The primordial throb (Adya spanda)

which originates by the self-volition of the Supreme, starts a series of

vibrations that take the form of nâda. This is the Eternal Word, the creatrix of

manifestation. The manifestation takes place in four steps: sthula (gross,

matter principle), sukshma (subtle, life principle), Kârana (causal, mind

principle), and mahâ kârana (great causal, original rythm). These steps

correspond to the four steps of jâgrat (waking state), swapna (dream state),

sushupti (deep sleep state), and turiya ( transcendental state).

 

 

 

Tântrics locate the four steps of sound in the nervous system: parâ, pashyanti,

madhyama, and vaikhari.

 

 

 

Parâ: the first and supreme source, it is unmanifest, but turned towards

manifestation (Târa).

It is the mahâ kârana seated at the mulâdhâra.

Pashyanti: the word that percieves. This is the kârana, located at the

manipura chakra.

Madhyama: the word in the middle subtle region between the navel and the

throat (anâhata chakra).

Vaikhari: the expression of speech, Goddess MAtangi.

 

 

 

Mâtangi is greenish dark in complexion (Syâmala). Her tender limbs have the glow

of sapphire. She is known as Ucchista Chândâli. Sage Mâtanga was a Chandâla by

birth. Goddess of Speech manifested as the daughter of the sage and hence Her

name Chandâla Kanya.

 

 

 

Mati is the thinking mind and mata is thought. The unmanifest Word percieves

itself for manifestation and then reaches the thinking mind for expression

(MAtanga). When the word fashioned by the heart and formulated by the mind is

expresed it is Mâtangi. The Word of pristine purity becomes colored during

expression (varana). The speech descends from the Supreme Source, bringing into

expression only part of its Glory, hence the name Uchhista¹ Chândâli.

 

 

 

By catching the tail-end of the Word (articulated speech), one can get to the

source. The worship of Mâtangi leads one to the realization of the residual

above (Lalita). She is the mantrini of Lalita. She represents the power of

attraction of Lalita. Her main purpose is to lead aspirants to Lalita upâsana.

Mâtangi is the Akarshna. Lalita uses Her mantra to attract devotees to Her.

 

 

 

(left-overs)

 

 

http://www.srividya.org/Dasamahavidya/matangi.html

 

 

 

 

 

 

 

[Guest guest]

http://community.webtv.net/isis_re

and you may like to see my other website http://community.webtv.net/friskey-kity

Thank you so much for posting that article on Matangi.

Blessings

Kalimir

also known as

Kalamerealexandra_108 <alexandra_108 > wrote:

Matangi (Maatamgi) is one of the ten Mahavidyas who are various manifestations

of goddess Parvati or Kali. Matangaka was the name of the chief of Chandalas.

Chandalas are one of the lowest among the castes, according to lore. In a game

of impersonation, "fool me, fool me not," Siva impersonated a traveling jewelry

salesman, sold some ornaments to Parvati while she was visiting with her father,

and suggested that she could pay him by sexual favors. Parvati without missing a

beat said, "Yes, but not now." She had the intuitive divine vision that the

traveling salesman was her husband in disguise. Siva went on his way and sat

down on the banks of Manas Lake for meditation and worship. Parvati assumed the

appearance of a nubile outcaste (Chandala) girl with a shapely body accentuated

by a red dress, and beautiful and beguiling eyes, and danced in front of Lord

Siva jiggling her moon-like breasts. Siva's ravenous eyes imbibed Parvati's

beauty in motion and gently asked her who she was. Parvati in the sweetness of

youthful voice replied with the utmost bashfulness, "Swami, I am a Chandala

girl. I came to do penance." Siva is the Yogi of Yogins. Who else is more fit

to teach penance? Siva gently took her lotus hand and pressed it tenderly

against his lotus petal-soft lips. Then he proceeded to make love to the

captive but willing Parvati, whose identity was unknown to Siva. While they

were in the conjugate embrace in Siva's mind and conjugal embrace in Parvati's

mind, Parvati morphed Siva into a Chandala (in embrace with a Chandalini). Siva

in a flash realized that Matangi (Chandala girl) was no other than his dear

wife.

mso-bidi-font-family: 'Arial Unicode MS'; mso-ansi-language: EN-GB;

mso-fareast-font-family: 'Arial Unicode MS'">

Parvati reaped her sweet vengeance, laid open utter lowness of her action and

sexual submission, and begged Siva to accept her in his heart as "Ucchista

Chandalini."

Ucchista = rejected (once used commodity), remnants of food in the mouth after

eating, that are spit out of the mouth; food sticking in the mouth and hands

after eating, therefore impure; remainder of sacrificial food; left over

crumbs. Siva accepted to honor her supplication. She is thus called Matangi (a

woman from a degraded mountain tribe or hunter-gatherers, who became Sudras

from neglecting all prescribed rites, mlecchas).

 

Parvati and Siva in their role as Chandala and Chadalini (low mixed castes worse

than dogs according to definition) have moved out of their orbit and entered the

world of the loneliest, the least, and the last, the refuse of the society. The

Varna system is based on purity and pollution: Brahmins originate from the

mouth of the Lord, Ksatriyas the hands, vaisyas the thighs and Sudras the feet.

Siva makes conscious contact with polluting things, such as corpse, crematorium

and the rest. The question of interracial marriage also is illustrated here. God

Siva consciously enters into a liaison with a Chandala girl, the lowest of a

different race. When Siva has sex with a Chandala girl (Parvati in disguise),

he morphs into a Chandala; this transformation, according to some, speaks of

the Vira who seeks transformative spiritual experience while having sex with a

low-caste woman, when his wife is

incompetent for any reason.

 

Here pollution belongs to a very broad category: pollution with regards to race,

caste, food, habits, marriage, association, cohabitation, education.

Matangi lives among the polluted people and near the garbage dumps, marked by

identifying marker stones according to Nepalese source.

 

Matangi's association with impure filthy leftovers takes us to another myth that

she actually likes to receive Ucchista from the unkempt and the unwashed;

goddess admires them for not rinsing the mouth and the hands after eating, when

they offer leftover food to the goddess against the established rules of

worship. She likes to eat fish, meat, cooked rice and milk. Eye-rolling black

Matangi is inebriated and slouches around in aimless circles.

 

Once upon a time, Parvati invited her sister-in-law Kauri Bai to her house.

Kauri refused to visit Parvati saying that she disliked her brother's bad habit

of visiting the cremation grounds, associating with ghosts and goblins, smearing

himself with ash and drinking intoxicants. She remembered Siva leaving

crematorium ash, dust, and grime in his footprints on the newly cleaned floors

of their house before his marriage to Parvati. Having heard an earful of

complaints about Siva, Parvati laid a curse that Kauri Bai would be born in a

Dalit Community in Varanasi and live in the midst of dirt, grime and garbage.

The reborn Kauri, knowing her curse, went to her brother Siva and received a

boon that pilgrims to Varanasi would stop in and pay her homage at her shrine

before the pilgrimage is considered complete. That is Matangi, the

pollution-loving goddess.

 

Food is goddess; goddess is food.

 

Vishnu and Lakshmi, upon invitation from Siva and Parvati, brought some food,

upon which they all dined. A few morsels of food fell on the floor; from the

droppings arose an young girl with auspicious qualities. She begged to eat the

leftover food (Ucchista); the divine couples gave her the leftovers as Prasada

(boiled rice offered to an idol; food leftover after eaten by a deity). Siva

addressed her as follows: "whoever worships you with your Mantra, their prayers

and activities will bear fruits. They will get what they want and defeat their

enemies."

That is the origin of Ucchista Matangi.

 

She sits on a corpse; her ornaments and clothes are red; She is sixteen and well

endowed; She holds a skull and a sword in her two hands; she loves ucchista

(left-over offerings). Her complexion is blue; a full moon adorns her forehead;

She has three eyes and sits on a jeweled throne. In her presentation as a

four-armed goddess, she holds a club, a goad, a noose, and a sword. Other times

she is portrayed differently. She sits on an alter with a smiling face and green

complexion. She wears a garland of Kadamba flowers, long hair, and a moon on her

forehead. She shines and glows in her face from the incipient perspiration. She

is fully decked out in ornaments in the ears, waist, and wrists. She is the

repository of 64 arts and two flanking parrots enhance the ambience. Kadamba =

Anthocephalus cadamba.

122.25pt; mso-wrap-distance-left: 7.5pt; mso-wrap-distance-top: 3.75pt;

mso-wrap-distance-right: 7.5pt; mso-wrap-distance-bottom: 3.75pt;

mso-position-horizontal: left; mso-position-vertical-relative: line"

type="#_x0000_t75" alt="" o:allowoverlap="f">

Ucchista is a no-no according to Hindu tradition and worship. The living

tradition to the present day is that Hindus eat in their own micro environment,

involving their own caste people whenever it is possible or when they are not

traveling. Even among Brahmins, there are restrictive family, group or

community eating; one sect may not mix with the other or eat each other's food.

During secular gatherings, each group may segregate into little conclaves.

Matangi breaks all traditions and loves to eat polluted food from polluted

people. She rose above all pettiness and differences in caste, creed, race or

profession; to her purity and pollution are variables of the same Brahman. She

is (liberated from conventionality and) liberating.

 

http://www.bhagavadgitausa.com.cnchost.com/MAHAVIDYAS.htm

 

 

 

 

 

Matangi Skt., Intoxicated Desire

 

This goddess represents - on the one hand - sovereignty and royal dominion,

attributes based on her being the ancient "Mother of Elephants", highly

regarded and sacred animals in India. On the other hand, Matangi is the

"incarnation of emotional frenzy" who stumbles around like a wild and drunken

elephant, her eyes rolling in their sockets and her dark body reeling with

longing and desire for sexual union.

 

In the Indian province of Tamil Nadu, a matangi is a woman regarded as possessed

by a goddess Mathamma. Once chosen, she holds this position for life.

 

http://www.yoniversum.nl/dakini/matangi.html

 

 

 

 

 

Mâtangi is the intelligible manifest sound. The primordial throb (Adya spanda)

which originates by the self-volition of the Supreme, starts a series of

vibrations that take the form of nâda. This is the Eternal Word, the creatrix

of manifestation. The manifestation takes place in four steps: sthula (gross,

matter principle), sukshma (subtle, life principle), Kârana (causal, mind

principle), and mahâ kârana (great causal, original rythm). These steps

correspond to the four steps of jâgrat (waking state), swapna (dream state),

sushupti (deep sleep state), and turiya ( transcendental state).

 

Tântrics locate the four steps of sound in the nervous system: parâ, pashyanti,

madhyama, and vaikhari.

 

Parâ: the first and supreme source, it is unmanifest, but turned towards

manifestation (Târa).It is the mahâ kârana seated at the mulâdhâra.

Pashyanti: the word that percieves. This is the kârana, located at the manipura chakra.

Madhyama: the word in the middle subtle region between the navel and the throat (anâhata chakra).

Vaikhari: the expression of speech, Goddess MAtangi.

 

Mâtangi is greenish dark in complexion (Syâmala). Her tender limbs have the glow

of sapphire. She is known as Ucchista Chândâli. Sage Mâtanga was a Chandâla by

birth. Goddess of Speech manifested as the daughter of the sage and hence Her

name Chandâla Kanya.

 

Mati is the thinking mind and mata is thought. The unmanifest Word percieves

itself for manifestation and then reaches the thinking mind for expression

(MAtanga). When the word fashioned by the heart and formulated by the mind is

expresed it is Mâtangi. The Word of pristine purity becomes colored during

expression (varana). The speech descends from the Supreme Source, bringing into

expression only part of its Glory, hence the name Uchhista¹ Chândâli.

 

By catching the tail-end of the Word (articulated speech), one can get to the

source. The worship of Mâtangi leads one to the realization of the residual

above (Lalita). She is the mantrini of Lalita. She represents the power of

attraction of Lalita. Her main purpose is to lead aspirants to Lalita upâsana.

Mâtangi is the Akarshna. Lalita uses Her mantra to attract devotees to Her.

 

(left-overs)

http://www.srividya.org/Dasamahavidya/matangi.html

 

 

 

[Guest guest]

>At festivals, she gets drunk, curses at

>people, spits on them, dances wildly, and pushes

>people around with her backside. People go out of

>their way at this time to be abused by the matangi,

>even the Brahmins.

 

I've read something similar for festivals in south India, the Devi

being called Yellama or Mariamma as I recall.

 

Big reversal of caste and gender hierarchies by the Divine. A

spiritual pointer...

 

I'd be very interested in anything more people have to say about

Matangi (DB?) and most especially about her connection to elephants.

--

Max Dashu

Suppressed Histories Archives

Global Women's Studies

http://www.suppressedhistories.net

 

 

[Guest guest]

>

> I'd be very interested in anything more people have

> to say about

> Matangi (DB?) and most especially about her

> connection to elephants.

> --

> Max Dashu

 

The name "Matangi" translates as "She whose limbs are

intoxicated by passion", according to David Kinsley in

"The Ten Mahavidyas",and is specifically intended to

evoke the idea of a female elephant in heat, by

implication referring to a tremendous power potential.

I have also heard that the name "Radha" has the same

implication; sort of "All Devouring, All-Enveloping

longing for Union with the Beloved(God)on a grand

scale!". I have mentioned this before; it is related

to the Western injunction "Inflame oneself with

prayer!" This is the real purpose of all those

seemingly obscene rituals, the purpose of plunging

oneself into "the forbidden" causes a tremendous

uprush of emotional energy which can be the "rocket

fuel" to launch you across the Abyss of

Mis-understanding right into the arms of

"Understanding". In Qabalah that which receives you is

"Binah", in Hinduism, it is the Devi. If one fails to

make the switchover and loses control of this tidal

wave of energy, the sadhak will be CATAPULTED into the

samsara headfirst and will spend lifetimes

disentangling the karma, that is, if he isn't

destroyed in the process! Absolutely firm purpose is

essential! Matangi is said to be an aspect of

Saraswati, who incarnated as the daughter of Sage

Matang, who was a Shudra. He wanted to demonstrate

that low caste was no barrier to spiritual progress.

Saraswati agreed to incarnate as his daughter, and

"she was said to be unequalled in her intellect".

Another excellent source of info that I am surprised

hasn't been mentioned here is Harish Johari's

writings..the yantras for the 10 Mahavidyas are given

in his "Tools For Tantra", as well as the Shri Yantra,

in full colour. There are also instructions on how to

draw a yantra, and what symbols are used for what

purpose, line drawings of the yantras suitable for

photocopying and colouring in on your own, plus a

selection of mantras and Gayatris for the various

Deities.Altogether a very useful book to have! between

that and Robert Svoboda's books one has just about

everything one needs, or at least I found it so!

Lilith M.

--- Max Dashu <maxdashu wrote:

> >At festivals, she gets drunk, curses at

> >people, spits on them, dances wildly, and pushes

> >people around with her backside. People go out of

> >their way at this time to be abused by the matangi,

> >even the Brahmins.

 

 

 

 

 

 

Meet the all-new My - Try it today!

 

[Guest guest]

On Tue, 16 Nov 2004 16:48:56 -0800 (PST) Lili Masamura

<sephirah5 writes:

>

> Another excellent source of info that I am surprised

> hasn't been mentioned here is Harish Johari's

> writings..the yantras for the 10 Mahavidyas are given

> in his "Tools For Tantra", as well as the Shri Yantra,

> in full colour. There are also instructions on how to

> draw a yantra, and what symbols are used for what

> purpose, line drawings of the yantras suitable for

> photocopying and colouring in on your own, plus a

> selection of mantras and Gayatris for the various

> Deities.Altogether a very useful book to have!

 

Although, as someone here (Swastik?) said a couple of months ago, some of

the yantras are purposely drawn "wrong" -- like Ganesha's yantra having

the shatkona (six-pointed star) INSIDE the triangle, instead of the other

way around... or Kali's yantra being upside down...

 

-- Len/ Kalipadma

 

 

 

______________

Juno Platinum $9.95. Juno SpeedBand $14.95.

Sign up for Juno Today at http://www.juno.com!

Look for special offers at Best Buy stores.

[Guest guest]

Are they wrong, or just "different versions"? I DID

wonder myself about the Kali Yantra, true, but I have

seen so many different versions of it I simply assumed

they were variants.

Lilith M.

--- kalipadma wrote:

>

>

> On Tue, 16 Nov 2004 16:48:56 -0800 (PST) Lili

> Masamura

> <sephirah5 writes:

> >

> > Another excellent source of info that I am

> surprised

> > hasn't been mentioned here is Harish Johari's

> > writings..the yantras for the 10 Mahavidyas are

> given

> > in his "Tools For Tantra", as well as the Shri

> Yantra,

> > in full colour. There are also instructions on how

> to

> > draw a yantra, and what symbols are used for what

> > purpose, line drawings of the yantras suitable for

> > photocopying and colouring in on your own, plus a

> > selection of mantras and Gayatris for the various

> > Deities.Altogether a very useful book to have!

>

> Although, as someone here (Swastik?) said a couple

> of months ago, some of

> the yantras are purposely drawn "wrong" -- like

> Ganesha's yantra having

> the shatkona (six-pointed star) INSIDE the triangle,

> instead of the other

> way around... or Kali's yantra being upside down...

>

> -- Len/ Kalipadma

>

>

>

>

______________

> Juno Platinum $9.95. Juno SpeedBand $14.95.

> Sign up for Juno Today at http://www.juno.com!

> Look for special offers at Best Buy stores.

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[Guest guest]

They are not "wrong" per se; but they are not completely "right"

either. I posted this in reply to Len earlier:

 

/message/13355

 

Hope that's helpful ...

 

DB

 

, Lili Masamura <sephirah5>

wrote:

> Are they wrong, or just "different versions"? I DID

> wonder myself about the Kali Yantra, true, but I have

> seen so many different versions of it I simply assumed

> they were variants.

[Guest guest]

Thanks for the below. Are there any sources you'd recommend to learn

more about Matangi, or would you be willing to tell us more?

 

Max

>The vastly popular Meenakshi Devi of Madurai

>is, in fact, none other than Mathangi. And in SriVidya -- by far the

>most complete, refined and sophisticated school of Shaktism -- She is

>openly understood as part of the central triad; if Lalita

>Tripurasundari is Supreme Ruler, the Mathangi is Her Prime Minister,

>and Varahi Her commander-in-chief.

 

 

--

Max Dashu

Suppressed Histories Archives

Global Women's History

http://www.suppressedhistories.net

 

 

[Guest guest]

Hi Max:

 

I'm glad to hear that you found this thread interesting as well.

 

You asked: "Are there any sources you'd recommend to learn more

about Matangi?"

 

I guess I'd recommend the usual suspects -- Kinsley's intro to the

Mahavidyas is okay; he's quite weak on Matangi, but it's better than

nothing. Frawley's book on the same topic contains a few nice bits

as well. Both are on my book list at Amazon (see Links). Also, a few

years back, I posted a somewhat longer essay about Matangi on the

Shakti Sadhana homepage, which you might find helpful if you haven't

yet looked thru it. Since writing that, I have been fortunate enough

to receive some further refinement of my understanding through the

oral tradition.

 

You added "Would you be willing to tell us more?"

 

If I know more, I will certainly share. Please let me know

specifically what kind of information you're looking for -- on board

or via private e-mail if you prefer -- and if I have any knowledge

or experience in the area, I will certainly try to help.

 

Aum MAtangyai NamaH

[Guest guest]

Namaste,

 

I just wanted to respond to this thread as well. I've also been looking for

a book with any kind of substantial portion devoted to Matangi Maa. I've

still not found anything. Thank you Devi for all the information you provide

on the site; it is the most comprehensive I have found, not to mention

beautifully written! I have read Kinsley's book and found it o.k. as an

intro, but it definitely left me wanting to know much more! If anyone else

knows of any other books that include Matangi Maa, please let me know. I'm

also looking for recommendations from anyone out there on good intro-type

books on Advaita Vedanta(sorry if I spelled that incorrectly!) and Sri

Vidya. Thanks!

 

Jai Matangi Maa!!!

~Reese

>"Devi Bhakta" <devi_bhakta

>

>

> Re: Matangi

>Tue, 11 Jan 2005 14:12:06 -0000

>

>

>Hi Max:

>

>I'm glad to hear that you found this thread interesting as well.

>

>You asked: "Are there any sources you'd recommend to learn more

>about Matangi?"

>

>I guess I'd recommend the usual suspects -- Kinsley's intro to the

>Mahavidyas is okay; he's quite weak on Matangi, but it's better than

>nothing. Frawley's book on the same topic contains a few nice bits

>as well. Both are on my book list at Amazon (see Links). Also, a few

>years back, I posted a somewhat longer essay about Matangi on the

>Shakti Sadhana homepage, which you might find helpful if you haven't

>yet looked thru it. Since writing that, I have been fortunate enough

>to receive some further refinement of my understanding through the

>oral tradition.

>

>You added "Would you be willing to tell us more?"

>

>If I know more, I will certainly share. Please let me know

>specifically what kind of information you're looking for -- on board

>or via private e-mail if you prefer -- and if I have any knowledge

>or experience in the area, I will certainly try to help.

>

>Aum MAtangyai NamaH

>

>

>

>

[Guest guest]

Hi Devi Bhakta,

 

Yes, I've read Kinsley and Frawley, and that's the sum of it so far.

 

I am just really drawn to this Devi, who seems to enfold some very

profound Wisdom indeed. She seems to have jupiterian (Guruvian?)

qualities with her vina, elephant connection, and isn't she pitambara

as well? She feels connected to very ancient Adivasi roots. I'm

interested in anything on how she is worshipped, her titles,

attributes, stories, mantras (which I realize however might be only

passed on in initiations)... whatever. The connection with Meenaksi

is fascinating.

 

I will try to find your essay. Do you remember what it is called or

when posted. I got immediately embroiled in the Sahasranamas while

searching, had no idea there was so much nectar posted on the files

page. I'm supposed to be doing something else right now but had to

download the Divine Names right away, of course.

 

Jai Maa,

Max

> I posted a somewhat longer essay about Matangi on the

>Shakti Sadhana homepage, which you might find helpful if you haven't

>yet looked thru it. Since writing that, I have been fortunate enough

>to receive some further refinement of my understanding through the

>oral tradition.

>

>You added "Would you be willing to tell us more?"

>

>If I know more, I will certainly share. Please let me know

>specifically what kind of information you're looking for

 

--

Max Dashu

Suppressed Histories Archives

Global Women's History

http://www.suppressedhistories.net

 

 

[Guest guest]

Dear Devi Bhakti,

 

If you post more info on Matangi, please do it on the list. A few months

back at a women's spirituality retreat during a guided meditation I saw a

blue-green-skinned Saraswati. After a little research I found Matangi, and

your wonderful essay, and have been thirsty for more ever since. There is so

little available...

 

Love and light,

Allison

 

~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~*~~

And forget not that the earth delights to feel your bare feet

and the winds long to play with your hair.

 

Kahlil Gibran

(From 'The Prophet')

[Guest guest]

Hi Max:

 

You wrote: "I will try to find your essay. Do you remember what it is

called or when posted?"

 

I am sorry, I should have provided the link. It's down on about the

10th tier of the homepage. *lol* Anyway, it is linked off our main

page on Mathangi, which is here:

 

http://www.shaktisadhana.org/DEVI/maatangi.html

 

Please have a look; maybe these pages will provide the information

you need.

 

*** She feels connected to very ancient Adivasi roots. ***

 

Oh yes. In that connection, you may also want to read this page:

 

http://shaktisadhana.50megs.com/DEVI/lajjahGauri.html

 

*** I'm interested in anything on how she is worshipped, her titles,

attributes, stories, mantras (which I realize however might be only

passed on in initiations)... whatever. The connection with Meenaksi

is fascinating. ***

 

A lot of that is probably contained in the material above.

 

*** had no idea there was so much nectar posted on the files page.

I'm supposed to be doing something else right now but had to download

the Divine Names right away, of course. ***

 

Yes, there is a *lot* in there! We should probably start thinking

more about navigation issues one of these days, eh? *lol*

 

Enjoy, and we'll take it from here later ...

 

DB

[Guest guest]

I was in the impression that at least one matangi

mantra (for her form as laghu shyamala devi dosent

need initiation or rules) ..

[Guest guest]

Allison wrote : Dear Devi Bhakti, If you post more info on Matangi, please do it

on the list. A few months back at a women's spirituality retreat during a

guided meditation I saw a blue-green-skinned Saraswati. After a little

research I found Matangi, and your wonderful essay, and have been thirsty for

more ever since. There is so little available...

 

 

 

In her form as laghu shyamala she is blackish blue in color .. just sharing !!

even I am curious to know more about this lovely godess!

[Guest guest]

Wow, this is such a richness. The Shyamala connection makes total

sense. I'm still reading... Thank you.

 

>page on Mathangi, which is here:

>

<http://www.shaktisadhana.org/DEVI/maatangi.html>http://www.shaktisadhana.org/DE\

VI/maatangi.html

 

--

Max Dashu

Suppressed Histories Archives

Global Women's History

http://www.suppressedhistories.net

 

 

[Guest guest]

I believe this is true.

 

, surya vishnubhotla

<surya_prakashv> wrote:

>

> I was in the impression that at least one matangi

> mantra (for her form as laghu shyamala devi dosent

> need initiation or rules) ..

[Guest guest]

Great! I am glad it's helpful. If you have more questions or

comments once you've sifted through all that, we can keep going --

maybe augment the essay still further. ;-)

 

, Max Dashu <maxdashu@l...>

wrote:

> Wow, this is such a richness. The Shyamala connection makes total

> sense. I'm still reading... Thank you.

[Guest guest]

just to exchange notes .. what is the mantra that you

know of?

 

--- Devi Bhakta <devi_bhakta wrote:

>

> I believe this is true.

>

> , surya

> vishnubhotla

> <surya_prakashv> wrote:

> >

> > I was in the impression that at least one matangi

> > mantra (for her form as laghu shyamala devi dosent

> > need initiation or rules) ..

>

>

>

>

 

 

 

 

 

 

 

[Guest guest]

I sometimes wonder about the word Laghu attached to

shyamala in laghushyamala ... does anyone know the

significance?

 

--- Max Dashu <maxdashu wrote:

> Wow, this is such a richness. The Shyamala

> connection makes total

> sense. I'm still reading... Thank you.

>

>

> >page on Mathangi, which is here:

> >

>

<http://www.shaktisadhana.org/DEVI/maatangi.html>http://www.shaktisadhana.org/DE\

VI/maatangi.html

>

> --

> Max Dashu

> Suppressed Histories Archives

> Global Women's History

> http://www.suppressedhistories.net

>

> [Non-text portions of this message have been

> removed]

>

>

 

 

 

 

 

 

Mail - 250MB free storage. Do more. Manage less.

http://info.mail./mail_250

[Guest guest]

Namaste,

 

Laghu means short or quick, so that Laghu-Shyamala would be an

abbreviated version.

[Guest guest]

Hi Surya:

 

The bija of all forms of Maatangi is identical to that of Saraswati,

that is to say, aiM. That is more than enough for anyone to find

Her, if they are serious and attentive.

 

The non-secret multi-syllable mantras are easily obtainable in

various books about Hindu Tantra and even online, and I see no need

to repeat them here. You must know that everyone who's ever picked

up a book by Harish Johari is an expert in these things? ;-)

 

The more secret mantras are not shared outside the lineages. But

Bhasurananda recently told me something *extremely* interesting in

that connection, which I'll share this excerpt for those who are

interested in such matters.

 

BN: ALL mantras are equally powerful.

 

DB: No matter how secret or how widely known? It can't be so.

 

BN: It IS so. The secrecy has only a psychological effect. In fact,

I had a revelation recently that no mantras are required, and no

poojas.

 

DB: Then what *is* needed?

 

BN: Just visualisation. It is the visualisation that's important.

 

DB: It's hard to fathom that. I need to think about it.

 

BN: All this came to me in the bathtub the other day! And a lot more

that I am still trying to digest!

 

DB: But every mantra has its own devi or deva. And they are not all

equal.

 

BN: Each deals with a different level of the psyche. But at a

certain level they are all IT. That's why it is said that once you

get siddhi in one mantra you have siddhi in all mantras.

 

DB: Yes, at some high level. It is very conceptual. Useful perhaps

to only the most advanced sadhakas?

 

BN: I don't know about that. Let me sleep on it. It was a powerful

experience, a rare event. Normally I get no such experiences.

 

DB: I wonder what triggered it?

 

BN: No idea. It just came. I don't know what triggered it. I will

sleep on it.

 

[FINIS]

 

, surya vishnubhotla

<surya_prakashv> wrote:

>

> just to exchange notes .. what is the mantra that you

> know of?

>

> --- Devi Bhakta <devi_bhakta> wrote:

>

> >

> > I believe this is true.

> >

> > , surya

> > vishnubhotla

> > <surya_prakashv> wrote:

> > >

> > > I was in the impression that at least one matangi

> > > mantra (for her form as laghu shyamala devi dosent

> > > need initiation or rules) ..

[Guest guest]

, "Devi Bhakta"

<devi_bhakta> wrote:

> [DB wrote:]

> Bhasurananda recently told me something *extremely* interesting

> [....]

> BN: ALL mantras are equally powerful.

> [....]

> BN: It is the visualisation that's important.

>

> BN: All this came to me in the bathtub the other day!

> [....]

 

:-)

I love it!

 

'[....] "starting and ending with water." [....] everything starts

after a deluge and ends in a deluge.'

 

Or maybe a bath!

[Guest guest]

Namaste DB,

 

On a recent trip by (old) car into the Himalaya, our clutch

(previously slipping) was destroyed on a steep hill in the forest.

The next day, a village mechanic removed the engine and replaced the

clutch in a few hours, and we were on our way again. The only tools

this skillful mechanic used were: a large, bent, and badly

burred "screwdriver", and a hammer.

 

What you have is not so important as what you do with it!