Guest guest Posted December 9, 2002 Report Share Posted December 9, 2002 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. ______________Sign Up for Juno Platinum Internet Access TodayOnly $9.95 per month!Visit www.juno.comTo from this group, send an email to:Kali_MaYour use of is subject to the Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 4, 2004 Report Share Posted August 4, 2004 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 7, 2004 Report Share Posted August 7, 2004 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2004 Report Share Posted November 16, 2004 >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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2004 Report Share Posted November 16, 2004 > > 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! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2004 Report Share Posted November 16, 2004 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 17, 2004 Report Share Posted November 17, 2004 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. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 17, 2004 Report Share Posted November 17, 2004 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2005 Report Share Posted January 10, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2005 Report Share Posted January 11, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2005 Report Share Posted January 11, 2005 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 > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2005 Report Share Posted January 11, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2005 Report Share Posted January 11, 2005 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') Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 I was in the impression that at least one matangi mantra (for her form as laghu shyamala devi dosent need initiation or rules) .. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 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! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 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) .. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2005 Report Share Posted January 12, 2005 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 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) .. > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 Namaste, Laghu means short or quick, so that Laghu-Shyamala would be an abbreviated version. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 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) .. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 , "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! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 13, 2005 Report Share Posted January 13, 2005 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! Quote Link to comment Share on other sites More sharing options...
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