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Linga yoni Stock Photos and Images
RM2K0MKJR–Linga-yoni with image of Shiva. India, brass. 'The Human Image' exhibition at Caixa Forum in collaboration with The British Museum, Zaragoza, Spain
RFRYJTC9–Asian Civilisations Museum. Angkor. Exploring Cambodia's sacred city. Linga on yoni. Cambodia, 8th century. Sandstone. Singapore.
RM2WEMRXG–Representation of Siva in Lingam-yoni. Brass cast., 1898. Vrindavan, India. British Museum. London. GBR.
RF2HPP27C–Nagoya, Japan – October 20, 2019: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RM2TDAC4C–Elephanta, India View of the Hindu cave temple dedicated to Shiva and an entrance to the Yoni-Linga sanctuary, Religion, HD, Art, Human beings, Habitat, Architecture, Statue, Temple, Hinduism, exists in high definition, Sculpture, Supernatural being, Cave, Middle Ages, Religious architecture, Bombay, 13/12/1913 - 13/12/1913, Passet, Stéphane, photographer, 1913-1914 - Inde, Pakistan - Stéphane Passet - (16 December-29 January), Autochrome, photo, Glass, Autochrome, photo, Positive, Horizontal, Size 9 x 12 cm
RF2H2W6YH–‘Linga and Yoni’, symbolizing the Hindu god Shiva, are placed in front of the Ganges River in Varanasi.
RM2AXCEWB–Ancient pagan and modern Christian symbolism . Figure 59. Figure 30, 47 Figitres 51 to 60 are various representations of the unionof the four, the arba, the androgyne, or the linga-yoni. Figure 61. In modern Christian art thissymbol is called vesica piscis, and is sometimessurrounded with rays. It commonly serves asa sort of framework in which female saints areplaced, who are generally the representatives ofthe older Juno, Ceres, Diana, Aenus, or otherimpersonations of the feminine element in crea-tion. We should not feel obliged to demon-strate the truth of this assertion if decency permitted
RMB1FN6X–A lingam at the Bhagamandala Temple at Sangam, a saxred confluence of three rivers in Karnataka, southern India.
RF2D6CBN5–Shiva Lingam Stone. Linga-yoni. Banteay Srei Banteay Srey Siem Reap, Cambodia Ancient Khmer architecture.
RF2RDBM7W–Jainism religion symbol of Lingam or Shiva Linga, Jain religious vector icon. Jainism worship, ceremony and ritual symbol of Shiva God, Lingam or Linga of Hindu religion and Dharma philosophy
RMC6CAM9–A Shiva Ling within the precincts of the Brihadeeswarar Temple Complex in Thanjavur, Tamil Nadu, India.
RF2HPP27F–Nagoya, Japan – October 20, 2019: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RM2AXCF0C–Ancient pagan and modern Christian symbolism . Figure 50. graphic rnanner the meaning of the emblems in question,and how the lilies of France had a Pagan origin.. Figure 59. Figure 30, 47 Figitres 51 to 60 are various representations of the unionof the four, the arba, the androgyne, or the linga-yoni. Figure 61. In modern Christian art thissymbol is called vesica piscis, and is sometimessurrounded with rays. It commonly serves asa sort of framework in which female saints areplaced, who are generally the representatives ofthe older Juno, Ceres, Diana, Aenus, or otherimpersonations of the femini
RF2D6CADR–Shiva Lingam Stone. Linga-yoni. Banteay Srei Banteay Srey Siem Reap, Cambodia Ancient Khmer architecture.
RF2HPP27D–Nagoya, Japan – October 20, 2019: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RM2AXCCB3–Ancient pagan and modern Christian symbolism . n everything which 57 bears upon religious subjects, that there is no proof that thesun was commonly regarded as a male, or the moon as afemale; and he based his strange assertion solely upon theground that in German and some other languages the sun wasrepresented by a feminine, and the moon by a niasculinenoun. The argument is of no value, for a-a^vTTog, x°*P°^»l^vxos, and other Greek and Latin names of the yoni, aremasculine nouns, and Virga and Mentula, the Roman wordsfor the Linga, are feminine. In Hindostan, the sun isalways represented as a
RF2D6CA6P–Shiva Lingam Stone. Linga-yoni. Banteay Srei Banteay Srey Siem Reap, Cambodia Ancient Khmer architecture.
RF2HPP279–Nagoya, Japan – October 20, 2019: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RF2WB10P5–Nagoya, Japan - November 20, 2007: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RM2AKXP2R–The Open court . Kali-Durga in the Hindu Pantheon. (Reproduced from Wilkins.) icine man into a wand, in the hand of the priest into a staff, and inthe hand of the king into a sceptre. The yoni, or female organ, isregarded as the symbol of Sivas consort, Parvati, and is wor-shipped in connexion with the linga by the sect of the Sactis. Per-forated rocks are considered as emblems of the yoni, through whichpilgrims pass for the purpose of being regenerated, a ceremony in 480 THE OPEN COURT.. Kama. (Reproduced from Wollheim da Fonceka.) Siva Slaying a Dumon.(Reproduced from Wilkins.)
RF2D6CB3X–Shiva Lingam Stone. Linga-yoni. Banteay Srei Banteay Srey Siem Reap, Cambodia Ancient Khmer architecture.
RF2WB10P7–Nagoya, Japan - November 20, 2007: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RM2CF6AB1–. Phallic worship : an outline of the worship of the generative organs, as being, or as representing, the Divine Creator, with suggestions as to the influence of the phallic idea on religious creeds, ceremonies, customs and symbolism, past and present. d Sacteyas. As this sectunites the doctrines of the other two, it naturally alsocombines their emblems. These symbols all, however,directly suggest, or are interpreted to mean, linga-in-yoni — that is the masculine and feminine in activeimion in the work of generation. Their ceremoniesare such as illustrate this dogma in imagination andpractice.
RF2WB10PA–Nagoya, Japan - November 20, 2007: The bronze Shiva Linga in Toganji temple. The symbol of lingam-yoni, the union of the feminine and the masculine in
RF2HNTMXJ–The trickle of water pouring out of yoni of bronze Shiva Linga maintained by the snake at Toganji temple. Nagoya. Japan
RM2CEDXW8–. The archaeological survey of Mayurabhanja. reservoir (kunda) be-low the Pitha. The overflowing water of thiskundu forms a river known as the Gangaharawhich flows by the side of Dhudhua and hasbecome united with the Bura-Balang. The Pithafrom which the water-fall issues a second time,to form the river appears to be the Yoni-Pitha orGauri-Patta of some Linga. With the help ofsome local Santals we had the flow of waterstopped, and the water and sand in the Pithataken out, when it was seen that a Svayambhu-Linga still exists in the Pitha. The mysteriousappearance of a Civa Linga from the bottom
RF2HNTMXK–The trickle of water pouring out of yoni of bronze Shiva Linga maintained by the snake at Toganji temple. Nagoya. Japan
RM2CNJ313–. Ancient faiths embodied in ancient names; or, An attempt to trace the religious belief, sacred rites, and holy emblems of certain nations . he also bearswings, to show the rapidity of his movements; and healso bears a disc, or circle, to show that he is identi-fied with the Sun. This child was also called crwTYjpxoa-fxov, soteer kosmou, the Saviour of the world, aname borne alike by Christna in India, and Christin Europe, and by the fasciuum. Wherever, then,the worship of the Yoni has dominated over that ofthe Linga, the former is represented as a Virginnourishing and cherishing her sou. Whe
RM2CF6D0Y–. Phallic worship : an outline of the worship of the generative organs, as being, or as representing, the Divine Creator, with suggestions as to the influence of the phallic idea on religious creeds, ceremonies, customs and symbolism, past and present. Fig. 79. Fig. 80. The linga-in-yoni, shown in Figuie 79, presents avery interesting example of the rude but emphaticmethod of a pi-imitive people in Gothland, in expi-essingthe recognition of the masculine and feminine principles 86 DIFFUSION AND MODIFICATION OF SYMBOLS. and their cooperative union in the grand work of cre-ation. The sacred hill
RM2CF6A4E–. Phallic worship : an outline of the worship of the generative organs, as being, or as representing, the Divine Creator, with suggestions as to the influence of the phallic idea on religious creeds, ceremonies, customs and symbolism, past and present. Fig. 204. Fig. 205. is often used in combination with the serpent — to in-dicate power, passion, and active virility. In Figure204 we have a more elaborate design, introducing the 132 PHALLISM IN INDIA. linga-in-yoni together with the celestial four — withcap, and the serpent. Figure 205 is a copy of a mostbeautiful design — a combination of lin
RM2CF6D16–. Phallic worship : an outline of the worship of the generative organs, as being, or as representing, the Divine Creator, with suggestions as to the influence of the phallic idea on religious creeds, ceremonies, customs and symbolism, past and present. i H^ lite « m Fig. 73. The Petrean Menhir, shown in Figure 78, is a com-plete combination of the masculine emblem of thetower, with openings of a similar shape, and of thefeminine ark, or base, together with doors —linga in form, but yonic, from the fact of being ave-nues of admission.. Fig. 79. Fig. 80. The linga-in-yoni, shown in Figuie 79, p
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