the Motherhood of God, must have far more universally acceptable and meaningful implications than what any mythological interpretation would yield.
The key to the interpretation of the Holy Mother's message in this respect is to be found in the following words of advice she gave to a devotee five days before her passing, which have been described in the last chapter of this book as her final message to mankind. 'If you want peace,' she said, 'do not see the faults of others. Rather see your own faults. Learn to make the whole world your own. No one is a stranger, my child. This whole world is your own.' These words are much more than a mere homily. They are an expression of her own innate nature and a summary of the tenor of her whole life. What is more, it is the point at which we get a gleam of her Divine nature bursting through the thick veil of her humanity. We are here face to face with God's Motherhood.
In the first place we have to be clear about what we mean by calling God as Mother. It is not primarily to show a distinctien of sex in Divinity, although as pointed out already, anthropomorphism tends to distinguish between 'mother' God and 'father' God. In the philosophic conception of Sakti, which forms the background of the Mother Cult, Sakti is the dynamic aspect of the Absolute while in the Cult itself this dynamic principle is anthropomorphized as the Consort of the Absolute who is Himself pictured as male (Siva). Much of what goes under occult psychism (Siddhi) and esoteric sex-ritualism (Vamachara), which form the characteristic features of medieval Sakti cult, is the