The divine feminine has always had a very special place in many religions and esoteric traditions of the world. This mysterious force has inspired millions throughout history to contemplation, pilgrimage, meditation, and has even influenced their decisions and the course of daily lives. Even though in many cases this devotion is based on a belief, from it can grow a particular feeling of connection with this force – the force commonly known as Divine Mother.

In esoteric teachings, Divine Mother always had a special place, and one of the reasons for this is because she works closely with the aspirant in his or her inner work. With her help, the aspirant later on becomes an initiate, as Divine Mother gives him or her what they need to be initiated into the Mysteries of the Path, into the process of initiations. This incredible help is related to the aspect of the inner death and the inner birth that takes place on the path to liberation, and by which the person is transformed.

It has been stated that this divine feminine force, the Divine Mother, has five aspects. Samael Aun Weor has enumerated all five of them in his writings. The number five here is very interesting. In esoteric teachings it is explained that number three is the number related to creation through the three primary forces (positive, negative and neutral). In spirituality this forces are also known as the Logoic forces (eg. Brahma, Vishnu, Shiva). Number seven, on the other hand, is related to organization – the Universe that is created has to be organized. On the Kabalistic Tree of Life we can see the creation unfolding in the first three Sephirot, and the organization of it in the remaining seven. And then number five is related to the basis upon which rests that which is organized. The huge importance of this number is part of symbology of many spiritual traditions. On probably the most grandiose scale, it has been depicted by the ancient Khmer culture. They depicted this great importance of number five in the architectural marvel of the city of Angkhor, where almost every temple consists of five towers; the fifth one always positioned in the center of the other four.

By this we can see that the Universe in which we are consists of four main elements (fire, water, air and earth) plus the fifth element, which is spiritual or etheric element, or the reconciling element that holds it all together. It is not surprising then that Divine Mother has five main aspects, as she could surely be seen as the base on which this Universe rests.

The five aspects of her that Samael Aun Weor has mentioned are the following:

1) The unmanifested Prakriti (or Mula-Prakriti)
This refers to her highest aspect, in which she exists as a force in the Creation, as the Cosmic Mother. On the Tree of Life she is depicted as the second sphere (Binah) on the uppermost triangle. This aspect of Divine Mother can also refer to her in the beginning of each Cosmic Day, when the Creation has not yet sprang forth from her.

2) The ineffable Isis, Chaste Diana (Wisdom, Love, Power)
This aspect of Divine Mother is part of ones own inner Being or Monad. On the path, besides helping us to die to our egos, she is also the one that is teaching us, and that is giving us the energy necessary that we may keep going and overcome our egos. When we work with her, we are given a taste of her unconditional love, and we start to experience love in a new way, in its higher form. Through this aspect of her we experience the Mysteries and the “unveiling of the veil of Isis”.

3) The Greek Hecate, the Egyptian Proserpina, the Aztec Coatlicue (The queen of the infernos and death; terror of love and law)
This is the aspect of Divine Mother that refers to destruction, and is probably the most feared one in organized religions. However, the destruction and death are normal processes of life – without death there is no life, and vice versa. By giving us life, Divine Mother has also gave us death, as this is how the Creation is organized. The life and death are simply changing of forms, but the destruction aspect of Divine Mother does not only refers to physical death, but also to psychological death, which is the dissolution of our inner defects, of our egos. By so doing, she is opening for us the gate of liberation, to the “escape” from the mechanical laws of Creation, and to the “ultimate” freedom.

4) The particular individual Mother Nature (who created our physical body).
In this aspect, Divine Mother is the force that molded the elements for the creation of our physical body, and on a larger scale of this aspect she is the common Mother Nature, particular to a planet and all creatures that live on it.

5) The Elemental Enchantress who originated our impulses and instincts.
Divine Mother, besides having relation to the creation of the qualities of the physical form, is also related to magic and to various skills that are acquired on the esoteric path. This fifth and final aspect is also related to the Kundalini energy, which is the form of Divine Mother that every human being has latent in the Muladhara chakra, where it lays dormant until serious spiritual work is initiated.

The above mentioned aspects of the Divine Mother do not just have to stay there as a theory in the mind of the readers. With practices that we do and with the inner work in general, we start to feel her presence and we begin to understand the wonderful partnership that we have with her, as she guides us trough the initiations and tests of the path, and as she lends her ear to our cries, laughter and pleas. And like this, through the inner work and the path, she begins to settle within us more and more, until finally she arrives permanently within us when we incarnate that part of our Being close to the end of the Second mountain.

HDP, August 2020.