“Ra” is of course the solar deity of ancient Egypt but also, in Sanskrit, it is the word for energy or power as in Radha, the sustainer of the feminine power of Shri Krishna. The Satgurumata reminds us indeed that the feminine consort as Shakti is the depository of energy, the battery that charges the male power.
In this age of darkness (Kali Yuga), the battle of the demons has been for accessing, controlling and subduing this energy and thus the solution for doing away with them has a lot to do with the way we deal with the feminine principle.
Within us, the balance between the male and the feminine means, for instance, to refrain suppressing emotions by too much thinking or curbing spontaneity and intuition by too much planning and analysis.
In the world outside, the attack on the feminine expresses in society in many ways, in all forms of dominations of women by man and, singularly in the aftermath of the Freudian fraud, by attempts to deprave women so that they loose their subtle spiritual charge.
This specific cycle of age in which we live has been under the influence of a specific demon that indeed carried “Ra” in his name: Ravanna-Rasputine has lasted 10 thousand years having been Sade in between as the ultimate misogynic devil and ending up in the frolics of Rajnish the false prophet. He wanted more than the name.
The wish of Ravanna to own the shakti is recorded in Hindu mythology as he tries to carry away Parvati, the shakti of lord Shiva or Sita, the shakti of lord Rama. Corrupt as he may have been, he was a much-evolved soul and he knew that it is the shakti that releases the energy. Ironically, Ravanna was in fact the husband of an aspect of Mahakali, the queen Mandodari, but his own lust for other women prevented him to access fully this store of power. This is because the goddess cloaks herself in the cloud of her power of illusion that dissipates only if she is approached with purity of heart.
So, the Goddess as energy is famously represented in universal art as associated with the serpent, pictured on the shield of Athena or the Ureus in the crown of Isis. The serpent is an ambiguous and slightly worrying symbol of hidden energy.
Energy as such appeared to mankind as ethically neutral and, in the Book of the Genesis a serpent is the evil tempter of Eve because its potential is scary . But gradually other representations portray the serpent as the agathodaimon, the demiurge of goodness. Like the Asian sacred cobra, he attends to the deity.
In its positive symbolism, the serpent is indeed a carrier of spiritual transformation. The serpent changes skin. In the same way, the one who evolves spiritually must leave behind the old skin. Embedded in the pores of the old skin, all fears and doubts, memories of pain and failures, reactivity and negativity are left behind.
The twice born emerges in the new skin, agile and completely fresh. Unlike the reptilian horizontality of the worldly snakes, the new serpent moves and undulates vertically, pushing back the rumors of ego and super ego in its ascent: its name is Kundalini: the Satgurumata reveals the Kundalini serpent as transformational power of the Holy Spirit that was dormant and stored within the sacrum bone .
Such is indeed Her response to the constant attempts of the devils to subdue the feminine energy. The mother shall give freely to her child what the mighty wanted to steal. By raising the Kundalini in Her spiritual children, the feminine power opens the true potential of change for the third millennium.