from mythology, beautifully painted in bright
colors.
Points of interest include the arched area of
the eight SHAKTIS; the golden lotus pond near the
Minakshi shrine, where people descend to bathe;
the hall of the parrots, where parrots sing praises
of the two divinities, Shiva and Minakshi; the
1,000-pillared hall; and the wall paintings that
depict scenes from the Purana telling the story
of the holy acts of Shiva. Each year during the
CHITTIRAI FESTIVAL in April–May the wedding
of Shiva and Minakshi is celebrated. Because
VISHNU is said to be the brother of Minakshi
and takes part in the wedding, the temple also
houses depictions and sculptures representing
Vishnu.
Further reading: Chris Fuller, A Priesthood Renewed:
Modernity and Traditionalism in a South Indian Temple
(Princeton, N.J.: Princeton University Press, 2003);
———, Servants of the Goddess: The Priests of a South
Indian Temple (New York: Cambridge University Press);
William P. Harman, The Sacred Marriage of a Hindu God-
dess (Bloomington: Indiana University Press, 1989).
Meera, Mother (1960– ) embodiment of the
Divine Mother
Mother Meera is considered by her followers as an
AVATA R of the Divine Mother. She is a silent teacher,
primarily offering DARSHAN (eyegazing) to visitors
to help them achieve health and happiness.
Born Kamala Reddy on December 26, 1960,
Mother Meera was raised in the village of Chan-
drapalle in southern India. Her parents were
not religious and raised her under no particular
tradition. She was described as an unusual child,
who often spoke of mysterious lights that visited
her. She would later reveal that she received
much of her love and spiritual guidance from
visions. At the age of six she experienced her first
SAMADHI, higher state of consciousness. Her uncle
recognized the child’s gift and invited her to stay
with him in Pondicherry. In 1974 she visited
SRI AUROBINDO’s ashram, attracting considerable
attention there, and soon began giving DARSHAN,
her own blessings to others. Her presence in
Pondicherry attracted many and her popularity
grew.
Devotees throughout the world consider
Mother Meera an avatar of the Divine Mother, who
has previously incarnated in other forms, such as
KALI and the Virgin Mary. The appearance of the
Mother is believed to offer people of the world
healing, protection, and transformation in a time
of crisis. Mother Meera has stated that the world
is now in crisis and that her role is to give the
transformative light of Paramatman, the Supreme
Self, to everyone around the world. The light that
she speaks of is the Supreme Being, which is an
untapped energy permeating the world. Mother
Meera believes that the ignition of supreme energy
will give health, joy, and happiness to anyone who
is open to it.
In 1982, Mother Meera married a German by
the name of Herbert and relocated to Schaumburg,
Germany. Thousands have met with her there and
receive her darshan. Her teaching is not through
words, but through silence. She greets all devotees
who arrive for her blessing with an intense gaze.
Looking into their eyes, she encounters every
corner of their being in order to determine what
help she can give.
Mother Meera meets with hundreds of visitors
each year and offers regular darshan. She requires
no devotion and is open to all individuals regard-
less of their religion. She continues to draw the
interest of devotees from around the world.Further reading: Martin Goodman, In Search of the
Divine Mother: The Mystery of Mother Meera (London:
Thorsons, 1998); Sonia L. Linebaugh, At the Feet of
Mother Meera: The Lessons of Silence (United States:
XLibris, 2003); Mother Meera, Answers (Ithaca, N.Y.:
Meeramma, 1991); ———, Bringing down the Light:
Journey of a Soul after Death (Ithaca, N.Y.: Meeramma,
1990); Adilakshmi Olati, Mother Meera (Thalheim, Ger-
many: Mother Meera Publications, 1987).Meera, Mother 285 J