The Great Mother as Ground of All Being
Described in the Litany as “Absolute Deity,” “Pure Source,” “Veiled Origin of Eternity,” “Still Centre of the All,” “Completeness of the Mother and of the Daughter“.
extract from The Janite Deanic Creed (directly from our Madrian predecessors)
…Whose Name has not been spoken on this Earth;
for She is the Beginning and the End,
the First Principle and the Final Cause,
the unoriginated Origin of Being;
the Great Mother of all that is and all that is not;
extract from the Traditional Catechism of the Deanic religion
17. Who is the Dark Mother?
She is Absolute Deity, Who existed before the beginning of existence and is beyond being and unbeing.
18. What is Her Nature?
She is outside space and time; She is all that is and all that is not.
I found the following extracts from articles to be useful in understanding this concept/Mystery.
Ground of Being
One of the sophisticated concepts used by great Christian theologians is that of “The Ground of Being.”
This concept indicates, not that God is the fact of things existing, but that God is the basis for the existence of all things. God is more fundamental to existing things than anything else. So fundamental to the existence of all things is God, that God can be thought of as the basis upon which things exist, the ground of their being. To say that God is The ground of being or being itself, is to say that there is something we can sense that is so special about the nature of being that it hints at this fundamental reality upon which all else is based.
The phrases “Ground of Being” and “Being itself” are basically the same concept. Tillich used both at different times, and other theologians such as John McQuarrey prefer “Being Itself,” but they really speak to the same concept. Now Sceptics are always asking “how can god be being?” I think this question comes from the fact that the term is misleading. The term “Being itself” gives one the impression that God is the actual fact of “my existence,” or the existence of my flowerbed, or any object one might care to name. Paul Tillich, on the other hand, said explicitly (in Systematic Theology Vol. I)
that this does not refer to an existential fact but to an ontological status. What is being said is not that God is the fact of the being of some particular object, but, that [S]he is the basis upon which being proceeds and upon which objects participate in being. In other words, since God exists forever, nothing else can come to be without God’s will or thought, and since there can’t even be a potential for any being without God’s thought, all potentialities for being arise in the “mind of God” than in that sense
God is actually “Being Itself.” I think “Ground of Being” is a less confusing term. God is the ground upon which all being is based and from which all being proceeds.
How Can “a Being” be Being Itself?
Part of the confusion stems from a misunderstanding of what is being said. I say that God is ‘necessary being’ not “a necessary being,” not because I forgot the “a” but because God is not “a being.” [S]he is above the level of any particular being that participates in being, but exists on the level of the Being, the thing itself, apart from any particular beings. There is Being, and there is “the beings.” This is a crucial distinction, but it leaves one wondering what it means and how it could be. I think the answer lies in the fact that God is ultimate reality. God is the first, and highest and only necessary thing that
exists, and thus, had God not created, God would be the only thing that exists. Could one somehow ponder a universe in which God had not created, in which God was all that was, one might well ask “what is it to be in this universe where there is only God?” In such a universe the only conceivable answer is “to be is to be God.” In that sense God is Being Itself.
God is the ground of being
Let us think about the traditional attributes of God. For thousands of years the
theologians have said that God is eternal, in the sense that this ultimate reality (unlike the
physical universe) has no beginning or end.
The theologians have said that God is omnipresent, which actually means that — since this reality lies outside our box of space and time — it is everywhere and nowhere. The word “where” we remember refers to physical location at a specific point in space.
The ground of being is immaterial and incorporeal, because it is not composed of the electrons and protons and neutrons and other types of matter which form our physical universe.
It is omnipotent because it is not subject to the law of entropy, and can never run down or decay.
It is also ineffable, which means that we cannot talk about it in ordinary human words.
Our human minds are so imprisoned within the box of space and time that we can barely even imagine such an alien reality: it confronts us as das ganz Andere, the “Wholly Other,” and sends a shiver down our spines.
This ground of being is the infinite itself, the boundless, what the pre-Socratic philosopher Anaximander called the apeirôn, that primary existent out of which everything else in the universe came into being and was formed.
In Ancient Near Eastern religion, it was the Primordial Abyss which existed before the
creation of the world, what the ancient Greek creation myth called Chaos, the gaping void which was all that existed at the beginning of all things. It was the all-swallowing gulf which the ancient Babylonians mythologized as the she-monster Ti’amat.
GLENN F. CHESNUT — THE GROUND OF BEING