Panel interview 1

Topics/Questions addressed in this interview (in order of their discussion):

– What is a Priestess?
– Who am I? How did I get started on The Path?
– What is the Nurturing Feminine/Masculine?
– What is the Assertive Masculine/Feminine?
– Astrological Bodies that represent the Feminine/Masculine
– Interpreting Venus & Mars in the Natal Chart
– The Goddess & God in Astrology
– Reinterpreting Juno and Virgo
– The Fiery Venus: Going back to Goddesses Ishtar and Inanna
– The Compassionate Masculine: The Christ Archetype and Lord Shiva
– Eroding Gender Binaries and its Impact on Astrological Interpretation
– The Path of Formlessness / Dissolution
– What is ‘The Shadow’? (Goddess Chinnamasta as Compassion, Saturn as Crone-Love – Reversing the Archetypes and bringing them into balance)
– Nessus & Overcoming the Cycle of Abuse
– Eros & Intimacy
– Re-defining Astrology as a Tool of Healing

+ why everything said in this interview is but one Truth, not fixed, and open to Interpretation and Evolution … breaking through the stereotypes!


Many thanks to Empower You Media and Conscious Consumer Network TV and all panelists. Links: , and Living Astrology


Blessings to all,

Priestess Bairavee Balasubramaniam PhD

Astrology FB Page: Astrology with Priestess Bairavee Balasubramaniam PhD



What is Deepavali? When is it? Why is it celebrated? I’ll start with the When, and Weave in the What, the Why and the Who. The origins of Deepavali/Diwali are steeped in Hindu mythology and have been generally read as ‘the triumph of Light over Darkness’ often in a bloody form (as per myth). I’ll be showing you some artwork depicting scenes of that as well. I honestly wanted to write you a much more cuddlier piece, but I decided to go for a more authentic approach.

There are two different ways to calculate when Deepavali/Diwali is celebrated. One calculation places it on Chaturdasi day, the day before the New Moon (Amavasai/Amasya). And another places it on the New Moon itself. Because of this difference in interpretation, there are two separate dates given for the celebration of this festival, in accordance with regional customs: Oct 22nd and Oct 23rd 2014. According to, 10 states in India celebrate it on October 22nd, whereas 23 states celebrate it on October 23rd.

As an astrologer I can see how both traditions differ, and I can also see the symbolism with each choice. October 22nd is Naraka Chaturdashi – the day that a demon known as Narakasura/Narakasuran was defeated. This is the rationale given for the celebration of Deepavali in the South. In the North, Diwali is celebrated to honor the day that Lord Rama (an avatar of Lord Mahavishnu) rescued his wife Lady Sita from the (Sri) Lankan (i.e. Tamil) ruler, the ten headed King Ravanan/Ravana.

King Ravanan was a powerful, intelligent, and wise king – an ardent devotee of Lord Shiva, an accomplished musician and composer of the Shiva Tandava Strotam. Whilst all this is in the original text of the Ramayana – it’s almost completely forgotten in the way the Ramayana is remembered and re-enacted in ritual performances today.


[A statue of King Ravana in Trincomalee, Sri Lanka]

There are complex and deeply rooted racial divides that get projected onto this narrative, which is probably why it’s not as popular in the South of India, but more so in the North of India. What the ancients intended, I cannot say for sure without further research, but sadly, it has been taken in a divisive way.

How do I see it? Well… Unfortunately, the North-South divide is part of racial memory, and people do hold on it. Not everyone, but it’s not inconsequential either. Holding onto the past will serve no one, and it will certainly not serve those who are cast as ‘demons’ who are then vanquished.

If you look at the depiction of Narakasuran (the other ‘defeated asura’) in the New Indian Express (an Indian newspaper) below, you’ll see him depicted with a body that that is (stereotypically seen as) Southern Indian, particularly Tamil (i.e. the pot belly, dark skin, abundance of curly body hair) in contrast to his mother Satyabhama (visibly of a different body type, skin colour, etc.). The same stereotyping is present even in temples – have a look at the ‘asuras’ which the Gods and Goddesses destroy and vanquish and you’ll see what I mean. Those more familiar with Tamil traditions will notice ancient Gods such as Muniswaran/Sangili Karupan sharing similar characteristics.

There are visible exceptions as when Goddess Kali is shown in Her Beautiful Blackness as is Lord Krishna whose name literally means ‘The Dark One’. More often than not, they are shown in different hues.


[Racially stereotyped depiction of Narakasuran about to be shot by his mother Satyabhama]

What do I think of all this? Well, whilst I am a proud Tamil, I do incorporate aspects of the Vaishnavite tradition I am comfortable with and have also made pilgrimages to sacred sites in that tradition. In retrospect, I went to a Perumal (Krishna) temple just earlier today and prayed in the Spirit of Deepavali. Personally, I see these racial projections as collective wounds that are in need of healing and transcending, instead of furthering and deepening the hurt – a theme which I believe is integral to the ‘Festival of Lights’.

Having said that, let’s turn back to Narakasuran and why (especially in the South) his ‘defeat’ is celebrated as part of Deepavali/Diwali celebrations.

Narakasuran is a complex figure in Hindu mythology. He is the asura (demon) son of Varaha (the Boar Avatar of Lord Vishnu) and Bhumadevi (Earth Goddess). In one narrative, he is shown to be a a powerful being who sought to conquer all and who kidnapped and mistreated women. (There are some parallels with his portrayal and that of King Ravanan of Lanka).

At times his death/defeat comes at the hands of Lord Krishna, and at others, by the hand of his outraged mother, Satyabhama (an avatar of the Earth Goddess). Either way, it’s a bloody, graphic death. Lord Krishna’s discus (chakram) slices him in two, or his mother shoots him in the heart with an arrow. In the present day, effigies are built of Narakasuran, which are then burnt during Deepavali – to ritually enact the triumph of ‘Good’ over ‘Evil’.


[Death by discus, cleaved in two]


[Death by discus, decapitation]

You might wonder why I’m showing you these images – but honestly – this event is what Deepavali celebrates. The Defeat of the Asura, be it Narakasuran or King Ravana.

Personally, the way asuras are depicted and written into Hindu mythology makes me question whether ‘demon’ (as is understood in the Western context) is a fair description of who they are and how they operate. Conquests and the abuse of power is just as present among the figures of deities in Hindu mythology. I prefer seeing ‘asura’ as code for ‘different’. Someone who was Othered on the basis of race, ethinicity, region, religion, or some other idea. But getting back to Narakasuran …

Other narratives associate Narakasuran with the Shaktha path, and in particular, the Sakthi Peeth known as Kamakyha (in Assam). Goddess Kamakyha represents the Yoni of Goddess Sakthi, and is sometimes interpreted as Goddess Kali herself. Her temple, in Assam venerates the Das Mahavidyas (Ten Mahavidyas) and is an important Tantric site. For three days, the river that runs near the temple turns red – it is a sacred site which venerates the Menstruation of the Goddess/The Earth. Navaratri and Manasa Devi (Serpent Goddess) worship is also conducted there. (Definitely on my Sacred Sites to Visit list).


In one myth, Narakasuran challenges Devi Kamakhya, seeking her hand. She, according to legend, sets him a task which is deemed impossible by the break of dawn – yet he nears its successful completion. Devi then chooses to grasp a cock (male chicken) in order for it crow [as its crowing indicates the coming of dawn], so that Narakasuran assumes that he has failed and abandons his nearly-completed feat. So, clearly a powerful being – and one whose reach in both cases transgresses some fundamental principle of Justice or Cosmic Order.

You can read this myth in many ways – and I choose to see it as an invitation to re-conceptualize the figure of Narakasuran. I suspect Tantra has a lot more to say about this figure and what he truly represents in our understanding of Self, Spirit and Spirituality.

Taking all this into account, Narakasuran no longer appears to comfortably sit in the ‘demon’/’evil’/bad’ category. The allegorical principle he represents appears to move beyond the straightforward idea of ‘victory of light over darkness’ as is usually attributed to Deepavali. It seems to be more about ‘knowing the balanced use of one’s power’ and the consequences of failing to do so.

This re-interpretation fits the astrological symbolism of the New Moon in Libra (in Indian [sidereal] astrology- those using the Western astrology would read it as Scorpio). Here, we are encouraged to set the seeds for a fairer, more just way of relating with others. We are called upon to seek Justice, Harmony, Grace and Fairness – and to understand the consequences of seeking to live in imbalanced ways.

Though I have always heard of Deepavali as ‘the festival of lights’ symbolized powerfully by the lone lamp gleaming in the darkness as a portrayal of Good vs. Evil – looking at it now, it seems to be about Balanced Coexistence. Light learns to accept and exist alongside its Absence, and in so doing, the Shadow is Accepted and Wholeness realized. It’s a process, and one we often forget the moment we pit one aspect of ourselves against another.

I’m not saying that you shouldn’t defend yourselves if attacked, or seek justice – that’s a whole other thing.

But coming to Deepavali/Diwali – Why else have a festival about ‘Light’ at the time when the Moon is at its ‘Darkest’ if not to teach the principle of Balance and Equality of Light and Dark? On top of that – it’s a Solar Eclipse 🙂


Remember that the mythologies we venerate and assume to be true are thinly-veiled parables. And we each read those parables in different ways.

This is my interpretation of it – feel free to stick to what feels truest for you. Given my reading of this festival, the ‘slaying’ of Narakasuran or the Healing of the Shadow is represented by Naraka Chaturdashi (October 22nd). The point of Coexistence – Balance – Equality comes the day after, with the powerful Libra (Indian approach) / Scorpio (Western approach) Solar Eclipse (October 23rd/24th depending on time zone). I shall be celebrating on both days, and for a while afterwards, I expect 😀

The Eclipse is exact at 5:56 am, October 24 (GMT + 8). For reference, that’s 3.26 am Oct 24 for India (GMT + 5.5), 5:56 pm, October 23 in New York (GMT -4, EDT) and 7:56 am, October 24 IN Brisbane (GMT + 10).

This is a POWERFUL solar eclipse and one which makes a powerful aspect to Neptune Retrograde. More on that closer to the date.

Deepavali Greetings (Deepavali Nalvazhthukkal) to All

Priestess Bairavee Balasubramaniam, PhD


Diya necklace Dipavali Diwali November 2013.jpg – By Ramnath Bhat (Flickr: Diya necklace) [CC-BY-2.0 (, via Wikimedia Commons

இராவணன் சிலை.jpg – By Rubanraj10 (Own work) [CC-BY-SA-3.0 (, via Wikimedia Commons

Image of Narakasura’s Defeat from: Narakasura Diwali Story by Reeja Radhakrishnan. New Indian Express, 9 November 2012 [online]

Krishna cleaves the demon Narakasura with his discus.jpg, public domain, via Wikimedia Commons

Goddess of Earth gives Aditi’s earrings to Krishna.jpg – By Ramanarayanadatta astri ( [Public domain], via Wikimedia Commons

Idol at Kamaykha Temple, Guwahati, Assam 02.jpg – By Subhashish Panigrahi (Own work) [CC-BY-SA-3.0 (, via Wikimedia Commons



Recent weeks have really opened up a whole new chapter in my life and my Understanding of Spirit. I began my journey as a Priestess in the Service of the Dark Mother (which – for new readers – has absolutely nothing to do with Evil). I thought that my role was to speak out for the re-institution of the tradition of the Priestess, and the many discriminatory practices that surround so many faith-based practices and texts. I still see that as my role, but the way I interpret it has changed dramatically.

These changes began in Nepal, when I both died and fell in Love with a sacred site to Lord Shiva I found through pure instinct (with no conscious clues of any description). Something in me could no longer exclusively identify with a Female conception of Divinity as somehow superior to the male. Or to ignore that aspect of Spirit. Lord Shiva has always featured in my life some how, but it was that experience that really cemented the indivisibility between the Masculine, the Feminine and my Path.

Recently, another shift has happened. God and Goddess made sense before – and now they don’t – not in the same way they did before. The balance of dual energies seemed like the pinnacle, and now they just seem like one part of many. Deities, and demigods that seemed to be the end-all, now look as though they are intermediate facilitators – or perhaps partial reflections – of a more Transcendental Energy.

I don’t deny their existence or their value in the spiritual path, only that they occupy a different space in my understanding of the Cosmos than they did before. An in some way, that re-framing makes their Presence even more palpable.

Rather than looking for the Divine ‘out there’, my focus has always been within. Despite my academic background, the direction of my spiritual growth has rarely been through the Mind to the Heart, but from the Womb to the Heart to the Mind – in the spirit of a very feminine process of gnosis. So not so much about the abstract concepts or the words or ideologies, but all of this knowing and re-knowing and learning and un-learning has been prompted by whatever spiritual Curriculum my Soul chose to manifest. And for me the guide or pathway to this understanding has been through the Dark Goddess – particularly in her Crone Aspect.

The more I realize, the less I ‘know’. I hope that makes sense. All of this is felt change, change the body and the womb stir me into re-membering, rather than the rationalizing attempts of a mind. But the more I feel, the more logical it seems. And this whole Rational-Emotional divide seems less and less relevant.

Perhaps I’m at the start of what many are calling 5D evolution? Perhaps my consciousness is beginning to understand what lies beyond dualism? Maybe even a glimpse of Reality behind the Veil?

Who knows. I’m just going with the flow. And not letting me get ahead of myself. There’s too much for me to discover for me to assume that I can authoritatively say ‘This Is It’.

So I’ve been thinking about how to define myself and my path – as it is now, and believe you me – it will evolve — And here are the key components of it so to speak:

(1) Authenticity: If it isn’t you, don’t do it, don’t be it. Just be you.
(2) Vulnerability: If it hides you away from your wounds (healing and transcending is a different process), then something’s up – if it gives you a false sense of superiority, invincibility or security – then something’ s definitely up
(3) Integrity & Honesty (Related to Authenticity, but not quite the same thing – you could be an Authentic Jerk… )
(4) Non-permanence and Formlessness: The Universe is a pretty big place. I doubt Divinity looks Human, if it has a shape at all. With so much going on, and Energy shifting the way it does (call it Spirit) — I would somehow be uncomfortable with an idea of a Stable, Eternal, Absolute Truth for a Universe essentially Dancing in Motion as we speak.
(5) (Seeming) Paradox – To see the Formless through Form. To see Spirit through Matter. To work with Energy within the confines of Matter.
(6) Relentless Questioning – The fact my spiritual path survives my constant questioning is a sign that … I’m probably doing what I need to be doing.

Again, these are ideas to be expanded upon. Not quite my priestess manifesto …
And they will evolve. But they’ve moved on to the point where I can safely say:

That I am a Priestess on the Path of Formlessness, as taught to me by the Dark Mother. I love God as I love Goddess: They are two parts of Many that make up the Whole.

You might ask – why still use the ‘Title’ of Priestess – why make that distinction? Truth be told, someday, we will all realize the Divinity within us – and will need no intermediaries or facilitators. Until that day we will still require a label, title or marker to simply describe what we (facilitators) do.

As we collectively shift, we are unearthing so many divisions and distinctions that have kept so many away from a recognition of their Innate Divinity. (And here’s where Paradox enters…) Like the being who has incarnated to dissolve a karmic seed, and must fully express that desire before it can be released – I feel that we must honor, recognize and allow all Forms of Form to flourish, before we release the need for them in their entirety.

Sadly, the Priestess-hood and the right of Woman to hold any Divine status is still challenged today. And the work that I do serves to bring that Form into full realization once more, before it can all be (ultimately) Dissolved. When that day comes (and if I’m still in the cycle or birth-rebirth) I shall no longer use that title to describe my work as it will no longer be required.

But till then …..

This is Priestess Bairavee Balasubramaniam, PhD

Some articles of mine which talk about different aspects of this … Path of Formlessness. Others have of course written and spoken about this in different ways. I can, however, only speak for myself.

The Formless Feminine – The Dark Mother Who Led Me To This Path – Dhumavati-Ma:

The Divine Does not Discriminate:
A Wake Up Call from My Brain:
Detachment and the Illusion of Form:
Dissolution: Maya Un-Masked –

Image Information: Ashes in the Wind 1996.jpg – By Richard Rappaport (Own work) [CC-BY-SA-3.0 (], via Wikimedia Commons