Goddess Kuan Yin  

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Goddess Kuan Yin Cover
SUGGESTED MANTRA: COMPASSION

Kuan Yin's esoteric attributes are those of compassion, healing, and centering. She lives in the heart chakra, standing in full acceptance, suspended in tranquility, relishing joy in the silence.

SUGGESTED AFFIRMATIONS:


~ I radiate love
~ I am tolerant of everyone around me
~ I have great joy, and therefore great energy
~ My peace is shared peace
~ I am weightless and free of burden

Related essences: Rose, musk, jonquil, orange flowers

Related gemstones: Rose quartz, pink tourmaline, emerald (pink or green stones)

Kuan Yin, Mother of Compassion in ancient Chinese culture, blows gently into your life, and should be welcomed as an eternal source of comfort and peace. Kuan Yin's values are about co-operation, sharing, balance, harmony and partnership; she is highly sensitive and aware. Kuan Yin is light and weightless - the qualities that result from highly tuned vales of tolerance and acceptance. What a joy to have Kuan Yin visit you today. Try closing your eyes. Visualize Kuan Yin resting with the world on one shoulder, her cheek resting against it. She sees you, and you are drawn to the love radiating from her heart. She shows you how to take the world from your shoulders, hold it in your hands, and dance in joyful, carefree circles. You see the earth's water rippling, the leaves in the trees blowing, the birds soaring without effort. Know this is happening purely thanks to your joy. When you walk through each day, remember Kuan Yin's presence whenever you see the soaring birds, the rustling leaves, the rippling waters. Use these triggers as a reminder to take the world off your shoulders, and to dance with abandon, with your face to the skies and your arms in the air.

Kuan Yin represents the “Br” in Breva, Breath and Breathing and the Brevity of the mortal life; North direction, Face front, holds the stillness and contemplation of the Winter Season.

Kuan Yin represents vegetarianism in many cultures and one possibly unwanted side effect of communicating with her is that it may become difficult for you to eat meat products. She seems to love flowers- especially orchids and lotus blossoms- and her energy (along with Reiki) has saved many of my houseplants. Her energy seems to create this force of feeling the oneness with all creatures and a deep compassion. I find myself touching trees that have been cut down and sharing tears with them. Dogs are drawn and curious when you connect with her. Children and babies stare and actively want your attention. Water is a powerful catalyst for her energy and I find that the deepest connections happen with Her when I am taking a bath. I play music that has natural sounds of streams, ocean waves, and rivers and also recordings of Japanese flute and piano when I visit with her. Sometimes we dance to them together and sometimes we sit in stillness.

Her energetic presence is particularly strong and available to us right now because of Her commitment to, as her name represents, “Hear the cries of the world.” In Her deep embodiment of compassion for the needy, we are given a template for the force of care and compassion that is needed to move us out of the dark place we are in as a human species in which so much of our kind is in need and suffering. She reminds us of our connection to each other, in an infinite place of Oneness where individual personality is transcended and the spark of divine humanity that lives in us all is palpable, experiential, and deeply remembered.

Kuan Yin offers us an initiation into this core center of our be-ingness as women. She holds us as our busy mind thrashes out and releases its pent up information and sensory overload. As our emotional core vents out pain, grief, rage, overwhelm, anxiety, depression, frustration that we have collected during our lifetime that didn’t get the space from us or with others to be processed at the time it was felt and so gets stuck inside of us, clogging up our emotional plumbing system, making slow and difficult digestion of any new emotional triggers that we feel; She supports us, guides us, and gives us loving advice when we are lost or in pain. She models for us an inner strength that comes from the depths of our yin stillness and not solely from our capacities to achieve, influence, or do things.

She offers us a clean and loving and compassionate model of a spiritual teacher. A teacher who isn’t interested in power over us or getting us to follow her method or way of seeing the world. Kuan Yin is the teaching and we learn from allowing ourselves to be still around her, take her in, and humbly surrender to her reflections and guidance with us. She models for us being deeply committed to our spiritual and emotional growth and a growing closeness with the Divine Mother and Father and yet, at the same time, remaining detached about and letting go of the outcome and result of our spiritual practice, efforts, and energy. She offers us to be for the sake of being, for the sake of knowing and being close with the Divine. For the arising possibilities and not for the known answers. For the experience and process and not the product and the outcome.

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Goddess Mefitis  

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Goddess Mefitis Image
MEFITIS is the Samnite Goddess of the foul-smelling gases of the earth. The Samnites occupied central Italy before the rise of Rome. Mephitis was worshipped in central and southern Italy before Roman times, with her main shrine in the volcano Ampsanctus in Samnium. There was a temple dedicated to her in Cremona, and another on the Esquiline Hill in Rome. It is theorized that Mefitis was originally a Goddess of underground sources, such as natural springs--the fact that many of these springs were sulfurous led to her association with noxious gases. She is almost always identified with volcanoes, having been worshipped at Pompeii. Her name, which likely means "one who smokes in the middle," is also seen as MEPHITIS.

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Dinka Goddess Abuk  

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Dinka Goddess Abuk Cover
ABUK is the Dinka Goddess of water and gardens. Abuk and her husband Garang were the first people in the mythology of the Dinka people of Sudan. The Creator allowed them to each plant one seed of grain each day, and this was enough to satisfy their needs. One day, however, Abuk grew greedy, and while she was planting more grain, she accidentally struck the Creator on the toe. He was so angry with her that he withdrew from the earth. Since that time, Abuk has had responsibility for all growing things and the water they need.

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Tumatauenga  

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Tumatauenga Cover
Tu or Tumatauenga is one of the great gods, and the origin of war. All war-parties were dedicated to him, and he was treated with the greatest respect and awe. He is usually a son of the primordial parent, sky and earth. In a Te Arawa version, Tumatauenga advises his brothers to kill their parents Rangi and Papa in order to allow light and space into the world, but the kinder proposal of Tane is accepted and instead the primordial pair are forced apart. Tumatauenga thinks about the actions of Tane in separating their parents, and makes snares to catch the birds, the children of Tane, who can no longer fly free. He then makes nets, and traps the children of Tangaroa. He makes hoes to dig the ground, capturing his brothers Rongo and Haumia-tiketike, heaping them into baskets to be eaten. The only brother that Tumatauenga cannot subdue completely is Tawhirimatea, whose storms and hurricanes attack humankind to this day because of his indignation at the actions of his brothers. Although Rangi and Papa were not human in form, Tumatauenga and his brothers were. Humankind - the descendants of Tu - increased upon the earth, until the generation of Maui and his brothers. Tumatauenga's actions provide a pattern for human activities. Because Tumatauenga defeated his brothers, people can now, if they perform the appropriate rituals, kill and eat birds (the children of Tane), fish (the children of Tangaroa), cultivate and harvest food plants (the children of Rongo and Haumia-tiketike), and generally harness the resources of the natural world. Tumatauenga is also the originator of warfare, and people make war now because Tumatauenga provided the example. When rituals were performed over warriors before a battle, or when an infant was dedicated to a future role as a fighter, Tumatauenga was invoked as the source of their duty. The body of the first warrior to fall in a battle was often offered up to Tumatauenga. While Tumatauenga is the origin of war, powerful local deities such as Kahukura, Maru or Uenuku were also called upon in time of war.

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