Baby Ganesha: divine child as image of enlightenment

 Shiva, Parvati, and Ganesha as Divine Child by Raja Ravi Varma. UNknown date (about 50 years old). US public Domain via wikimedia.
Shiva, Parvati and Ganesha as Divine Child by Raja Ravi Varma. Unknown date. US public Domain via wikimedia.

In the image above, we see the Divine Child in the form of Ganesha. The Sanskrit word Ganesha is from gana meaning “multitude” and isha  meaning lord “lord” [1]. Ganesha is half elephant and half human. In the image, Ganesha sits on his mother’s lap. She is Parvati the goddess of love, strength, and spiritual power. Ganesha’s father is Shiva, the great destroyer of ignorance and the image of the supreme Self. The Divine Child Ganesha is born of a divine polarity: the cosmic father and mother as the two poles of the comic Self.

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Shiva Speaks: words of the supreme Self

 

 

 

Shiva holding a trident with a dog at his feet, unknown author, Owned by Sir Elijah Impey (1732–1809), chief justice of Bengal. US public domain
Shiva holding a trident with a dog at his feet, unknown author, Owned by Sir Elijah Impey (1732–1809), chief justice of Bengal. US public domain

Both the work of Carl Jung (CW 9ii) and Vedanta (Adi Shankara and the Upanishads) agree: the deity image represents the inner Self. In Vedanta, the deity image represents the innermost Self (Ātman)

In my last post, titled Fires of knowledge: Ashes of wisdom, I spoke of ash as a symbol of Shiva, and thus of the supreme Self. In that post, I drew from a passage from the Brahmanda Purana. In this post, I am going to share more from the Brahmanda Purana (Chapter 27). In the story, Shiva makes a strong statement concerning his own nature, and thus the nature of the supreme Self.

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Meditation on Ash: image of mourning

Kala_Bhairava
Śiva as Bhairava with two dogs, unknown author, circa 1820. US Public Domain

It’s a strange day
No colors or shapes
No sound in my head
I forget who I am

When I’m with you
There’s no reason
There’s no sense

I’m not supposed to feel
I forget who I am

(Goldfrapp – Utopia)

There are moments in life when we lose ourselves completely. These moments occur spontaneously in states of love and joy, as well as pain and hardship. When we fall in love we forget ourselves: there’s no reason. And at the loss of love, we again forget ourselves: there’s no sense. These movements of love and loss are at the ends of the spectrum, the outer circumference of being human, marking an aspect of the Self that the mind simply cannot grasp.

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Divine Union: creative force & origin

Mural depicting the Shiva lingam in base from the Mehrangarh Fort Palace in Jodhpu. Creative Commons via Jean-Pierre Dalbéra.
Shiva lingam in base from a mural at the Mehrangarh Fort Palace in Jodhpu. Creative Commons via Jean-Pierre Dalbéra.
In Symbols of Transformation, Carl Jung explores the dynamic relation between the masculine and feminine poles of the psyche. This relation is revealed in images of “sacred cohabitation”. One such image is the Lingam and Yoni. Jung says:

“The motif of continuous cohabitation is expressed in the well-known lingam symbol found everywhere in Indian temples: the base is a female symbol, and within it stands the phallus.”

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Shiva Lingam: image of the creative force

Shiva emerging from pillar of fire to prove his supremacy over Vishnu and Brahma. Creative Commons via Anwaraj.
Shiva Lingam: Shiva emerging from pillar of fire. Creative Commons via Anwaraj.
What follows is a wonderful story from the Linga Purana which illustrates the nature of Shiva Linga.

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