"Numina", and the Intelligences of the Living Earth

NUMINA:  Spirit of Place, Myth and Pilgrimage

By Lauren Raine MFA

"To the native Irish, the literal representation of the country was less important than its poetic dimension.  In traditional Bardic culture, the terrain was studied, discussed, and referenced:  every place had its legend and its own identity....what endured was the mythic landscape."

    R.F. Foster 1

The Romans believed that special places were inhabited by intelligences they called Numina, the "genius loci" of a particular place.   I personally believe many mythologies may be rooted in the actual experience of “spirit of place", the numinous, mysterious, felt presence within a sacred landscape. 

To early and indigenous peoples, nature includes a “mythic conversation”, a conversation within which human beings may participate in various ways.  Myth is, and always has been, a way for human beings to become intimate and conversant with what is vast, deep, and ultimately mysterious. “Mything place” provides a language wherein the “conversation” can be symbolically spoken and interpreted, as well as personified.    Our experience, and our relationship with Place changes when Place becomes "you" or "Thou" instead of "it". 

  In the past, "Nature" was not just a "backdrop" or a "resource"; the natural world was a vast relationship within which human cultures were profoundly embedded and interactive.   The gods and goddesses arose from the powers of place, from the powers of wind, earth, fire and water, as well as the human mysteries of birth and death. 

In India, virtually all rivers bear the name of a Goddess.  In southwestern U.S., the “mountain gods” dwell at the tops of mountains like, near Tucson, Arizona where I live, Baboquivari, sacred mountain to the Tohono O’odam, who still make pilgrimages there.  This has been a universal human quest, whether we speak of the Celtic peoples with their legends of the Fey, ubiquitous mythologies of the Americas, or the agrarian roots of Rome:  the landscape was once populated with intelligences that became personified through the evolution of local mythologies.   

"The Desert Spring", mask from 2013 performance with Ann Waters

 The Romans called these forces “Numina”.  Every valley, orchard, healing spring or womb-like cave had its unique quality and force - its Numen.   Cooperation and respect for the Numina, the animating intelligences of place, was essential for well-being.  And some places were regarded as imbued with special power, they were special places of pilgrimage.

With the evolution of patriarchal monotheism and religions that increasingly removed divinity from Nature and from the body, and, in the past century, the rapid rise of industrialization, we have increasingly looked at the world from a "users" point of view instead of a participatory one.  This overview tends to view the natural world as an object to be used or exploited, forgetting indeed that virtually all pre-industrial human cultures have rich traditions that teach that  the world is alive and responsive.   From Katchinas to the Orisha, naiads to dryads, the Australian Dream Time to Alchemy's Anima Mundi, every local myth reflects what the Romans knew as the resident “spirit of place”, the Genius Loci.

In those reverent traditions, sacred places may be locations where the potential for revelation, healing, or transpersonal experience is especially potent, and many contemporary places of pilgrimage carry on this mythos. It’s well known that early Christians built churches on existing pagan sacred sites.   An example would be the numerous sacred wells that are dedicated to a Black Madonna in Europe, or a Saint in England, in much the same way the Oracle of Delphi was dedicated to Gaia, the primal Earth Mother of Greek mythology, and later to the God Apollo.

"Gaia", 2013 performance with Ann Waters

Contemporary Gaia Theory 2 proposes that the Earth is a living, self-regulating organism, utterly interdependent and always evolving.  A system of relationships.  If one is sympathetic to Gaia Theory, it follows that everything has the potential to be “conversant” in some way, whether visible or invisible.    Ancient Greeks built their Oracle at Delphi because it was felt that it was especially auspicious for communion with the Goddess Gaia, and undoubtedly it was a site that was sacred to prehistoric peoples prior to the evolution of Greece.  

There is a geo-magnetic energy felt at special places on our planet that change consciousness, and can catalyze insight, healing, or visionary experience, perhaps even, as the Oracle of Delphi believed, prophecy.  Before they became contained and mythologized by religions or designated by prehistoric monuments, these sites were intrinsically places of numinous power and presence in their own right.  

They touch all who visit, and ultimately, no particular belief system is needed for them to have a transformative effect, although human architecture and the accumulation of human psychic energy and visitation may amplify this effect.  

Roman philosopher Plinius Caecilius commented that:

"If you have come upon a grove that is thick with ancient trees which rise far above their usual height and block the view of the sky with their cover of intertwining branches, then the loftiness of the forest and the seclusion of the place and the wonder of the unbroken shade in the midst of open space will create in you a feeling of a divine presence, a Numina."3

Many years ago I lived in Vermont, and one fall morning I stumbled down to the local Inn for a cup of coffee to discover a group of people about to visit one of Vermont's mysterious stone cairns on Putney Mountain.  Among them was Sig Lonegren 4, a well-known dowser and researcher of earth mysteries who now lives in Glastonbury, England.  Through his generosity, I found myself on a bus that took us to a chamber constructed of huge stones, hidden among brilliant foliage, with an entrance way perfectly framing the Summer Solstice.  

No one knows who built these structures, which occur by the hundreds up and down the Connecticut River, but approaching the site I felt such a rush of vitality it took my breath away.  I was stunned when Sig placed divining rods in my hands, and I watched them open as if I had antennas, quivering as we traced the “ley lines” that ran into this site.    Standing on the top of the somewhat submerged chamber, my divining rod "helicoptered", letting me know that this was the “crossing of leys”; a potent place geomantically.  

Months later friends gathered in the dark to sit in that chamber and watch the Solstice sun rise through its entrance way.  We all felt the power of the deep, vibrant energy there,  and awe as the sun rose illuminating the chamber.   None of us knew what to do, so we held hands and chanted.  We were all as “high as a kite” when we left.  

Earth mysteries researcher John Steele 5 wrote in  the 1989 book EARTHMIND  (in collaboration with Paul Deveraux and David Kubin) that we suffer from "geomantic amnesia".  We have forgotten how to “listen to the Earth”, to engage in what he called "geomantic reciprocity"; instinctively, mythically, and practically, to our great loss.   We disregard for short term economic gain places of power, and conversely, build homes, even hospitals, on places that are geomagnetically toxic instead of intrinsically auspicious.   Remembering, re-inventing, and re-claiming  what inspired early peoples  may be important not only to contemporary  pilgrims, but to creating future human societies that can be sustainable.

The act of making a pilgrimage to a sacred place is among the oldest of human endeavors. The Eleusinian Mysteries combined spirit of place and mythic enactment to transform pilgrims for over two millennia.  One of the most famous contemporary pilgrimages is the "Camino" throughout Spain, which concludes at the Cathedral of Santiago at Compostella.  Compostella comes from the same root word as "compost",  the fertile soil created from rotting organic matter -  the "dark matter"  to which everything living returns, and is continually resurrected by the processes of nature into new life, new form.  As researcher and mythologist Jay Weidner has pointed out, pilgrims finally arriving in Compostella after their long journey are being 'composted' in a sense.  Emerging from the dark cathedral, and the mythos of their journey, they were ready to return home with their spirits reborn.

In 2011 I visited the ancient sacred springs of Glastonbury, the Chalice Well and the White Spring as well as participating in the international Goddess Conference there.   Making this intentional Pilgrimage left me with a profound, personal sense of the "Spirit of Place", what some call the "Lady of Avalon".  Pilgrimage opens one to blessing and vision, and can take us out of the ruts of our daily lives into transpersonal communion.

Sacred Sites are able to raise energy because they are intrinsically geomantically potent, and they also become potent because of human interaction with the innate intelligence of place, the Numina.  “Mythic mind” further facilitates the communion.   Sig Lonegren, who is a dowser, has spent many years exploring sacred places, and has commented that possibly, as human culture and language became increasingly complex, verbal, and abstract, we began to lose mediumistic consciousness, a daily Gnosis with the "subtle realms" that was further facilitated by symbolism, mythology, and ritual. 

With the gradual ascendancy of left-brained reasoning, and with the development of patriarchal religions, he suggests that tribal and individual Gnosis was gradually replaced by complex institutions that rendered spiritual authority to priests who were viewed as the sole representatives of God.  The “conversation” stopped, and the language to continue became obscure or lost. 

Perhaps this empathic, symbolic, mediumistic capacity is returning to us now as a new evolutionary balance, facilitated by re-inventing and re-discovering the mythic pathways to the Numina.

References:

1 Foster, R.F., The Irish Story: Telling Tales and Making It Up in Ireland (London: Allen Lane/Penguin Press 2001)

2 The Gaia hypothesis, also known as Gaia theory or Gaia principle, proposes that organisms interact with their inorganic surroundings on Earth to form a self-regulating, complex system that contributes to maintaining the conditions for life on the planet. The hypothesis, which is named after the Greek goddess Gaia, was formulated by the scientist James Lovelock and co-developed by the microbiologist Lynn Margulis in the 1970s.

3 C. Plinius Caecilius Secundus minor, Epistula 41.3, from Nova Roma, www.novaroma.org/nr/Numen

4 Lonegren, Sig, Mid Atlantic Geomancy, website and blog (http://www.geomancy.org/)

5 Steele, John, Earthmind: Communicating with the Living World of Gaia, with Paul Devereaux and David Kubrin (Harper and Row, 1989)

Inviting Flow, and Temporal Density.............

Finally I'm alone.  I spend my winters and spring now running a "ladies boarding house".  My duties range from being a cleaning lady to a guide of souls, with the major emphasis on being a cleaning lady.  Perhaps in the future my art intensives, whereby people come to 5 day workshops and stay here in the process will provide a living..........but for now, I'm just glad to have a livelihood.

So now I confront a  Tucson summer, which is a little like confronting the strenuous and internalizing life of a Minnesota winter.  The heat, like the extreme cold, flattens everything.  Yesterday it was a mild 105 degrees, and it will not vary much until the Monsoons come in late July.  It is not without its beauties, but it is strange to not be travelling, to have this self-chosen solitude.  But I need this time of reflection, and I am devoting it to seeing what is inside me artistically. 

One of the advantages of being in my mid 60's is that I just don't give a damn any more about so much that tormented and constructed me before.  The joy of "deconstruction"!  I'm completely allergic to the art world, which never made much sense to me anyway. Do I care what people think of my work?  No,  but I do hope it can "emanate" something, even if its on an unconscious or  aesthetic level, emanate something that has its source in the divine thread that began it.   

As I write, I remember a woman I met once who created banners that hung in churches.  She lived at Findhorn, and the dyes for her banners were derived from flowers and herbs there, what she called "colors and gifts from the Devas".  As the banners faded,   she felt they were emanating a kind of spiritual fragrance, a healing power.  I like that.

I'm inviting Flow.  Like many, I find my mind so distracted and fragmented by the demands and  habits of "too much" that it is hard to contact the pregnant, dark, Silence from which the voice of the Divine speaks, from which our inner life is endlessly being sourced.  It always comes back to Gaia.   Religion, philosophy, all of it seems to be less important to me these days, my gratitude and appreciation for the privilege of living on Gaia, being a part of Gaia, is meaning enough.   Let my work in whatever form praise the Earth, from which all our stories arise, and to which they return. 

And if I am not walking in the cool beloved  woods of the dappled North Country this  Solstice, well, let me celebrate the strange beauty of the desert I am living in, those creatures of the fierce sun at its Zenith and the blessings of the cool nights.  

I found myself thinking of John Steele, as I try to clear the debris away from my creativity. Looking back, I see how many, many times I have been blessed by meeting people who set me on my path, who gave me touchstones to illuminate the way, and too often, I didn't even notice at the time.  

I met John Steele in 1989, at the Symposium on Art and the Invisible Reality at Rutgers University, sponsored by Dr. Rafael Montanez Ortiz.  I wish there was another such conference!  I presented a performance piece called "When the Word for World Was Mother", and not too long after John kindly sent me his amazing book Earthmind: Communicating with the Living World of Gaia, in collaboration with  Paul Devereux and David Kubrin.  An important book, to me, an important book, period.  

John J. Steele is an aromatic consultant, archaeologist, author and visionary.  His work, whether with aromas or philosophy, engages questions about the nature of memory, time, consciousness and being. He has worked with Terence McKenna and Paul Devereux (The Dragon Project).   Steele  explores Vedic culture, Kali Yuga,  geomancy and what he calls "geomantic amnesia", geobiology, time out of balance, shamanism, the effects of geological formations on human consciousness, cross state retention, and the importance of sacred sites and spaces. EARTHMIND explores ways of interfacing with the earth for planetary healing. And Planetary Healing is also our healing.

 In a (now unavailable)  collection of audio seminars, John Steele gave us an overview of how geomantic traditions worldwide, from the Aborigines of Australia to the Stones of Salisbury  have influenced human awareness, psychology and ways of life. He explains how sacred geometry can grant us access to "Present Time", the great and infinite place where silent knowledge flows into our consciousness unrestricted by the objects that surround us, and in many ways, "own us".

"The memorial capacity is the key to the strength of a computer, and our computers are valued by their increasing capacity to store memory.  There is an emphasis upon the acquisition of memory that can be stuffed into a computer..........What happens after a while is that the system becomes constipated by too much hoarding of memory.  This hoarding of memory (in human terms)  sets up a kind of psychological density, and as the system becomes clogged it becomes brittle.  That is to say it cannot react quickly to crisis situations because it is overloaded with information."

"The density of objects in the environment creates a corresponding density of memory necessary to record objects, and this density of memory creates temporial density.  Temporal density is a function of memorial density and memorial density is a function of object density.  You will notice that those cultures that have the fewest objects live in the dream time.  You look at the Australian aborigines with their minimal object array and you see that they live in a completely different time frame. The Bushmen the same.  As temporal density occurs it sets up this extended unconscious array of time - time is generated."

A while back I wrote an  article about Geomancer Sig Lonegren  (who also profoundly, and with utter serendipity, set me on my path many years ago) in which he commented that he believed the great Megalithic structure of Stonehenge was a "last attempt" to retain right brain, or "dreamtime" consciousness as human culture, with the continuing advent of language,  began to change during the Neolithic.  In a sense, he was perhaps  saying that the capacity for  greater contact with "the collective mind of Gaia" was gradually being lost.  Perhaps it is now time to regain that mediumistic capacity in a new way.  

I feel John Steele, and his colleagues, and Sig Lonegren............hold the key to something so important in understanding our place on the planet, and an ancient and arising paradigm that is essential.   I'm saddened that they are so little known.

And for myself, confronting the internal life of a long desert summer........May I open a Flow this summer as I create new Earth Shrines, new and yet repeated, endlessly repeated like a chant.......homage to our Mother Earth.  

"We live in the time of Kali Yuga.  Kali is the Goddess of the dissolution of time and structures.  She clears the way for those impediments of evolution that have arisen.  The Tibetan translation for "Kali Yuga" means literally the  "dregs of time", the bottom of the barrel of time.  Time has acquired such "temporal density" that it can actually be felt in the body.  And the definition of "Temporal Density" is that we have too many units of events in each day to fully or effectively assimilate them.........Another aspect of Kali Yuga   which is related to temporal density is that there is seasonal disequilibrium.  The climate and the seasons go out of whack."

John Steele

***




‘Earthmind: Communicating with the living world of Gaia’ by Paul Devereux with John Steele and David Kubrin 

 "The authors make much of the effect on mind of the electromagnetic properties of the Earth and its rocks. They believe that communication with the Earthmind or anima mundi can best be achieved at sacred sites, facilitated by the crystal structures within the dolmens there. However, the authors believe there are hopeful signs of a revival of belief in paganism and in Earth’s spirituality, which would contribute to lessening our desecration of our planetary home. The key to such a consciousness revolution rests, in the opinion of the authors, with acceptance of the existence of a universal field of consciousness and our spiritual integration with it – what Peter Russell (The Awakening Earth)" described as the Gaiafield and which Devereux calls Earthmind.

for a great review:   http://greenspirit.org.uk/bookreviews/2013/05/earthmind-communicating-with-the-living-world-of-gaia-by-paul-devereux-with-john-steele-and-david-kubrin/

"Numina" Article Published in Coreopsis Magazine

I'm pleased that my article (below)  has been published  in Coreopsis for the Summer edition.  Great magazine. 

Numina: Spirit of Place, Myth and Pilgrimage

by Lauren Raine MFA

ABSTRACT:

The importance of Pilgrimage to the formation of mythology may have much to do with the actual interaction between place and society throughout human history. The ancient Romans called “spirit of place” the Numina, and this personification of place is found throughout all early and traditional cultures.

---

 

“To the native Irish, the literal representation of the country was less important than its poetic dimension. In traditional Bardic culture, the terrain was studied, discussed, and referenced: every place had its legend and its own identity….what endured was the mythic landscape.”

R.F. Foster, (2001, p. 130)

 The Romans believed that special places were inhabited by intelligences they called Numina, the “genius loci” of a particular place. I personally believe many mythologies may be rooted in the experience of “spirit of place”, the numinous, felt presence within a sacred landscape. 

To early and indigenous peoples, nature includes a “mythic conversation”, a conversation within which human beings participate in various ways. Myth is, and always has been, a way for human beings to become intimate and conversant with what is vast, deep, and ultimately mysterious. Mything place provides a language wherein the “conversation” can be spoken and interpreted, and personified. Our experience changes when Place becomes “you” or “Thou” instead of “it”. 

In the past, “Nature” was not just a “resource”; the natural world was a relationship within which human cultures were profoundly embedded. The gods and goddesses arose from the powers of place, from the powers of wind, earth, fire and water, as well as the mysteries of birth and death. In India, virtually all rivers bear the name of a Goddess. In southwestern U.S., the “mountain gods” dwell at the tops of mountains like, near Tucson, Arizona, Baboquivari, sacred mountain to the Tohono O’odam, who still make pilgrimages there and will not allow visitors without tribal permission. This has been a universal human quest, whether we speak of the Celtic peoples with their legends of the Fey, ubiquitous mythologies of the Americas, or the agrarian roots of Rome: the landscape was once populated with intelligences that became personified through the evolution of local mythologies.

 The early agrarian Romans called these forces “Numina”. Every river, cave or mountain had its unique quality and force – its inherent Numen. Cooperation and respect for the Numina was essential for well-being. And some places were places of special potency, such as a healing spring or a sacred grove.

As monotheistic religions developed, divinity was increasingly removed from nature, and the natural world lost its “personae”. In the wake of renunciate religions that de-sacralized nature and the body, and then the rapid rise of industrialization, nature has become viewed as something to use or exploit, rather than a relationship with powers that require both communion and reciprocity. Yet early cultures throughout the world believed that nature is alive, intelligent, and responsive, and they symbolized this through local mythologies. From Hopi Katchinas to the Orisha of Western Africa, from the Undines of the Danube to the Songlines of the native Australians, from Alchemy’s Anima Mundi, every local myth reflects what the Romans knew as the resident “spirit of place”, the Genius Loci. 

Contemporary Gaia Theory revolutionized earth science in the 1970’s by proposing that the Earth is a living, self-regulating organism, interdependent and continually evolving in its diversity.  The Gaia Hypothesis, which is named after the Greek Goddess Gaia, was formulated by the scientist James Lovelock and co-developed by the microbiologist Lynn Margulis in the 1970s. While early versions of the hypothesis were criticized for being teleological and contradicting principles of natural selection, later refinements have resulted in ideas highlighted by the Gaia Hypothesis being used in subjects such as geophysiology, Earth system science, biogeochemistry, systems ecology, and climate science. …………….In some versions of Gaia philosophy, all life forms are considered part of one single living planetary being called Gaia. In this view, the atmosphere, the seas and the terrestrial crust would be results of interventions carried out by Gaia through the coevolving diversity of living organisms.

If one is sympathetic to Gaia Theory, it might follow that everything has the potential to be responsive in some way, because we inhabit and interact with a vast living ecological system, whether visible to us or not. Sacred places may be quite literally places where the potential for “interaction” is more potent. There is evidence that Delphi was a sacred site to prehistoric peoples prior to the evolution of Greece. Ancient Greeks built their Temple at Delphi because it was a site felt to be particularly auspicious for communion with the Goddess Gaia. Later Gaia was displaced by Apollo, who also became the patron of Delphi and the prophetic Oracle. Mecca was a pilgrimage site long before the evolution of Islam, and it is well known that early Christians built churches on existing pagan sacred sites.

There is a geo-magnetic energy felt at special places that can change consciousness. Before they became contained by churches, standing stones, or religious symbolism, these “vortexes” were intrinsically places of numinous power and presence in their own right.

Roman philosopher Annaeus Seneca junior commented that:

 "If you have come upon a grove that is thick with ancient trees which rise far above their usual height and block the view of the sky with their cover of intertwining branches, then the loftiness of the forest and the seclusion of the place and the wonder of the unbroken shade in the midst of open space will create in you a feeling of a divine presence, a Numen."

Personal Encounters

Many years ago I lived in Vermont, and one morning I went down to the local Inn for a cup of coffee to discover a group of people about to visit one of Vermont’s mysterious stone cairns on Putney Mountain, the subject of a popular book by Barry Fell, a Harvard researcher, and under continual exploration by the New England Archeological Research Association (NEARA). I had stumbled upon their yearly Conference. Among them was Sig Lonegren , a well-known dowser and researcher of earth mysteries who now lives in Glastonbury, England and was then teaching at Goddard College in Vermont. Through his spontaneous generosity, I found myself on a bus that took us to a chamber constructed of huge stones, hidden among brilliant foliage, with an entrance way perfectly framing the Summer Solstice.

Fell and others suggest that Celtic colonists built these structures, which are very similar to cairns and Calendar sites found in Britain and Ireland; others maintain they were created by a prehistoric Native American civilization, but no one knows for sure who built them. They occur by the hundreds up and down the Connecticut River. Approaching the site on the side of Putney Mountain, I felt such a rush of vitality it took my breath away. I was stunned when Sig placed divining rods in my hands, and I watched them open as we traced the “ley lines” that ran into this site. Standing on the huge top stone of that submerged chamber, my divining rod “helicoptered”, letting me know, according to Sig, that this was the “crossing of two leys”; a potent place geomantically.

According to many contemporary dowsers, telluric energy moves through stone and soil, strongest where water flows beneath the earth, such as in springs, and also where there is dense green life, such as an old growth forest. Telluric force is affected by planetary cycles, season, the moon, the sun, and the underground landscape of water, soil and stone. Symbolically this “serpentine energy” has often been represented by snakes or dragons. “Leys” are believed to be lines of energy, not unlike Terrestrial acupuncture lines and nodes, that are especially potent where they intersect, hence dowsers in Southern England, for example, talk about the “Michael Line” and the “Mary Line”, which intersect at the sites of many prehistoric megaliths, as well as where a number of Cathedrals were built.

At the time I knew little about dowsing, but I was so impressed with my experience that months later I gathered with friends to sit in the dark in that chamber, while we watched the summer Solstice sun rise through its entrance. We all felt the deep, vibrant energy there, and awe as the sun rose to illuminate the chamber, we all left in a heightened state of awareness and empathy.

 Earth mysteries researcher John Steele wrote in EARTHMIND, a 1989 book written in collaboration with Paul Deveraux and David Kubrin, that we suffer from what he called “geomantic amnesia”. We have forgotten how to “listen to the Earth”, lost the capacity to engage in what he termed “geomantic reciprocity”. Instinctively, mythically, and practically, we have lost the sensory and imaginative communion with place and nature that informed our ancestors spiritual and practical lives, to our great loss. 

We diminish or destroy, for money, places of power long revered by generations past, oblivious to the unique properties it may have, and conversely, build homes, even hospitals, on places that are geomagnetically toxic instead of intrinsically auspicious. Our culture, versed in a “dominator” and economic value system, is utterly ignorant of the significance of place that was of vital importance to peoples of the past. Re-discovering what it was that inspired traditional peoples to decide on a particular place for healing or worship may be important not only to contemporary pilgrims, but to a way of seeing the world we need to regain if we are to continue into the future as human culture at all. 

Making a pilgrimage to commune in some way with a sacred place is a something human beings have been doing since the most primal times. Recently unearthed temples in Turkey’s Gobekli Tepe reveal a vast ceremonial pilgrimage site that may be 12,000 years old. The Eleusinian Mysteries of Greece combined spirit of place and mythic enactment to transform pilgrims for over two millennia. 

One of the most famous contemporary pilgrimages is the “Camino” throughout Spain, which concludes at the Cathedral of Santiago at Compostella. Compostella comes from the same linguistic root as “compost”, the fertile soil created from rotting organic matter – the “dark matter” to which everything living returns, and is continually resurrected by the processes of nature into new life, new form. Pilgrims arriving after their long journey are being metaphorically ‘composted’, made new again. When they emerge from the darkness of the medieval cathedral in Compostella, and from the mythos of their journey, they were ready to return home with their spirits reborn.

In 2011 I visited the ancient pilgrimage site of Glastonbury, England. Glastonbury’s ruined Cathedral once drew thousands of Catholic pilgrims, and Glastonbury is also Avalon, the origin of the Arthurian legends, a prehistoric pilgrimage site. To this day thousands still travel to Glastonbury for the festivals held there, and for numerous metaphysical conferences, including the Goddess Conference I attended. The sacred springs of the Chalice Well and the White Spring have been drawing pilgrims since long before recorded history, and many people come still to drink their waters. 

Making this intentional Pilgrimage left me with a profound, very personal sense of the “Spirit of Place”, what some call the “Lady of Avalon” and taking some of the waters from the Holy Springs back with is ever a reminder of the dreams, synchronicities and insights I had there.

Sacred Sites are able to raise energy because they are geomantically potent, and they also become potent because of human interaction. “Mythic mind”, the capacity to interpret and interact with self, others and place in symbolic terms (as, for example, the way the Lakota interpret “vision quest” experiences) further facilitates the communion. 

Sig Lonegren, who is one of the Trustees of the Chalice Well in Glastonbury, and a famous dowser, has speculated that as human culture and language became increasingly complex, verbal, and abstract, we began to lose mediumistic, empathic consciousness, a daily intuitive gnosis with the “subtle realms” that was further facilitated by ritual. Dowsing is a good example of daily gnosis. “Knowing” where water is something many people can do without having any idea of how they do it. Sometimes, beginning dowsers don’t even need to “believe” in dowsing in order to, nevertheless, locate water with a divining rod.

With the gradual ascendancy of left-brained reasoning, and with the development of patriarchal religions, he suggests that tribal and individual gnosis was gradually replaced by complex institutions that rendered spiritual authority to priests who were viewed as the sole representatives of God. The “conversation” stopped, and the language to continue became obscured or lost.

Perhaps this empathic, symbolic, mediumistic capacity is returning to us now as a new evolutionary balance, facilitated by re-inventing and re-discovering mythic pathways to the Numina.

References:

Foster, R.F.(2001) , The Irish Story: Telling Tales and Making It Up in Ireland (London: Allen
Lane/Penguin Press), page 130.

Lovelock, J. and Margulis, L., (1970) The Gaia Hypothesis, quote is from Wikipedia
Retrieved on: May 11, 2014 http://en.wikipedia.org/wiki/Gaia_hypothesis

Seneca, L. Annaeus junior (65 A.D.) Epistulae Morales at Lucilium, 41.3.
Retrieved on: Wikipedia http://en.wikipedia.org/wiki/Epistulae_morales_ad_Lucilium

Fell, B. (1976, 2013). America B.C.: Ancient Settlers in the New World, Artisan Publishers, N.Y.

Lonegren, S. (2013) Mid Atlantic Geomancy, Blog. Retrieved on: http://www.geomancy.org/

Steele, J. (1989). Earthmind: Communicating with the living world of Gaia, with Paul Devereaux
and David Kubrin. Harper & Row: N.Y. Page 157.

"Numina" Article Revised

NUMINA:  Spirit of Place, Myth and Pilgrimage

By Lauren Raine MFA

"To the native Irish, the literal representation of the country was less important than its poetic dimension.  In traditional Bardic culture, the terrain was studied, discussed, and referenced:  every place had its legend and its own identity....what endured was the mythic landscape."

            R.F. Foster 1

The Romans believed that special places were inhabited by intelligences they called Numina, the "genius loci" of a particular place.   I personally believe many mythologies may be rooted in the experience of “spirit of place", the numinous, felt presence within a sacred landscape.

To early and indigenous peoples, nature includes a “mythic conversation”, a conversation within which human beings participate in various ways.  Myth is, and always has been, a way for human beings to become intimate and conversant with what is vast, deep, and ultimately mysterious.  Mything place provides a language wherein the “conversation” can be spoken and interpreted, and personified.   Our experience changes when Place becomes "you" or "Thou" instead of "it".

In the past, "Nature" was not just a “resource"; the natural world was a relationship within which human cultures were profoundly embedded.   The gods and goddesses arose from the powers of place, from the powers of wind, earth, fire and water, as well as the mysteries of birth and death.  

In India, virtually all rivers bear the name of a Goddess.  In southwestern U.S., the “mountain gods” dwell at the tops of mountains like, near Tucson, Arizona, Baboquivari, sacred mountain to the Tohono O’odam, who still make pilgrimages there and will not allow visitors without tribal permission.  This has been a universal human quest, whether we speak of the Celtic peoples with their legends of the Fey, ubiquitous mythologies of the Americas, or the agrarian roots of Rome:  the landscape was once populated with intelligences that became personified through the evolution of local mythologies. 

The early agrarian Romans called these forces “Numina”.  Every river, cave or mountain had its unique quality and force – its inherent Numen.   Cooperation and respect for the Numina was essential for well-being.  And some places were places of special potency, such as a healing spring or a sacred grove.

As monotheistic religions developed, divinity was increasingly removed from nature, and the natural world lost its “personae”.  In the wake of renunciate religions that de-sacralized nature and the body, and then the rapid rise of industrialization, nature has become viewed as something to use or exploit, rather than a relationship with powers that require both communion and reciprocity.   Yet early cultures throughout the world   believed that nature is alive, intelligent, and responsive, and they symbolized this through local mythologies. 


From Hopi Katchinas to the Orisha of Western Africa, from the Undines of the Danube to the Songlines of the native Australians, from Alchemy’s Anima Mundi, every local myth reflects what the Romans knew as the resident “spirit of place”, the Genius Loci.   

Contemporary Gaia Theory 2 revolutionized earth science in the 1970’s by proposing that the Earth is a living, self-regulating organism, interdependent and continually evolving in its diversity.   “The Gaia Hypothesis, which is named after the Greek Goddess Gaia, was formulated by the scientist James Lovelock and co-developed by the microbiologist Lynn Margulis in the 1970s.  While early versions of the hypothesis were criticized for being teleological and contradicting principles of natural selection, later refinements have resulted in ideas highlighted by the Gaia Hypothesis being used in subjects such as geophysiology, Earth system science, biogeochemistry, systems ecology, and climate science.  ................In some versions of Gaia philosophy, all life forms are considered part of one single living planetary being called Gaia. In this view, the atmosphere, the seas and the terrestrial crust would be results of interventions carried out by Gaia through the coevolving diversity of living organisms.”2

If one is sympathetic to Gaia Theory, it might follow that everything has the potential to be responsive in some way, because we inhabit and interact with a vast living ecological system, whether visible to us or not.    Sacred places may be quite  literally places where the potential for “interaction” is more potent.  There is evidence that Delphi was a sacred site to prehistoric peoples prior to the evolution of Greece.  Ancient Greeks built their Temple at Delphi because it was a site felt to be particularly auspicious for communion with the Goddess Gaia.  Later Gaia was displaced by Apollo, who also became the patron of Delphi and the prophetic Oracle.   Mecca was a pilgrimage site long before the evolution of Islam, and it is well known that early Christians built churches on existing pagan sacred sites.

There is a geo-magnetic energy felt at special places that can change consciousness.   Before they became contained by churches, standing stones, or religious symbolism, these “vortexes” were intrinsically places of numinous power and presence in their own right.

Roman philosopher Annaeus Seneca junior commented that:

  "If you have come upon a grove that is thick with ancient trees which rise far above their usual height and block the view of the sky with their cover of intertwining branches, then the loftiness of the forest and the seclusion of the place and the wonder of the unbroken shade in the midst of open space will create in you a feeling of a divine presence, a Numen.”3

Personal Encounters

Many years ago I lived in Vermont, and one morning I went down to the local Inn for a cup of coffee to discover a group of people about to visit one of Vermont's mysterious stone cairns on Putney Mountain, the subject of a popular book by Barry Fell, a Harvard researcher 4, and under continual exploration by the New England Archeological Research Association (NEARA).  I had stumbled upon their yearly Conference.   Among them was Sig Lonegren 5, a well-known dowser and researcher of earth mysteries who now lives in Glastonbury, England and was then teaching at Goddard College in Vermont.  Through his spontaneous generosity, I found myself on a bus that took us to a chamber constructed of huge stones, hidden among brilliant foliage, with an entrance way perfectly framing the Summer Solstice. 

Fell and others suggest that  Celtic colonists built these structures, which are very similar to cairns and Calendar sites found in Britain and Ireland; others maintain they were created by a prehistoric Native American civilization,   but no one knows for sure who built them.  They occur by the hundreds up and down the Connecticut River.  Approaching the site on the side of Putney Mountain, I felt such a rush of vitality it took my breath away.  I was stunned when Sig placed divining rods in my hands, and I watched them open as we traced the “ley lines” that ran into this site. Standing on the huge top stone of that submerged chamber, my divining rod "helicoptered", letting me know, according to Sig, that this was the “crossing of two leys”; a potent place geomantically. 

According to many contemporary dowsers, telluric energy moves through stone and soil, strongest where water flows beneath the earth, such as in springs, and also where there is dense green life, such as an old growth forest.  Telluric force is affected by planetary cycles, season, the moon, the sun, and the underground landscape of water, soil and stone.  Symbolically this “serpentine energy” has often been represented by snakes or dragons.  “Leys” are believed to be lines of energy, not unlike Terrestrial  acupuncture lines and nodes, that are especially potent where they intersect, hence dowsers in Southern England, for example, talk about the “Michael Line” and the “Mary Line”, which intersect at the sites of many prehistoric megaliths, as well as where a number of Cathedrals were built.

At the time I knew little about dowsing, but I was so impressed with my experience that months later I  gathered with friends to sit in the dark in that chamber, while we watched the summer Solstice sun rise through its entrance.  We all felt the deep, vibrant energy there, and awe as the sun rose to illuminate the chamber, we all left in a heightened state of awareness and empathy.

Earth mysteries researcher John Steele 5 wrote in EARTHMIND, a 1989 book written in collaboration with Paul Deveraux and David Kubrin,   that we suffer from what he called “geomantic amnesia".  We have forgotten how to “listen to the Earth”, lost the capacity to engage in what he termed “geomantic reciprocity".  Instinctively, mythically, and practically, we have lost the sensory and imaginative communion with place and nature that informed our ancestors spiritual and practical lives, to our great loss.  

We diminish or destroy, for money, places of power long revered by generations past, oblivious to the unique properties it may have, and conversely, build homes, even hospitals, on places that are geomagnetically toxic instead of intrinsically auspicious.   Our culture, versed in a “dominator” and economic value system, is utterly ignorant of the significance of place that was of vital importance to peoples of the past.  Re-discovering what it was that  inspired traditional peoples to decide on a particular place for healing or worship  may be important not only to contemporary  pilgrims, but to a way of seeing the world we need to regain if we are to continue into the future as human culture at all.

Making a pilgrimage to commune in some way with a sacred place is a something human beings have been doing since the most primal times.  Recently unearthed temples in Turkey’s Gobekli Tepe 6 reveal a vast ceremonial pilgrimage site that may be 12,000 years old.   The Eleusinian Mysteries of Greece combined spirit of place and mythic enactment to transform pilgrims for over two millennia.

One of the most famous contemporary pilgrimages is the "Camino" throughout Spain, which concludes at the Cathedral of Santiago at Compostella.  Compostella comes from the same linguistic root  as "compost",  the fertile soil created from rotting organic matter -  the "dark matter"  to which everything living returns, and is continually resurrected by the processes of nature into new life, new form.  Pilgrims arriving after their long journey are being metaphorically ‘composted’, made new again.   When they emerge from the darkness of the medieval cathedral in Composella, and from the mythos of their journey, they were ready to return home with their spirits reborn.

In 2011 I visited the ancient pilgrimage site of Glastonbury, England.  Glastonbury’s ruined Cathedral once drew thousands of Catholic pilgrims, and Glastonbury is also Avalon, the origin of the Arthurian legends, a prehistoric pilgrimage site.  To this day thousands still travel to Glastonbury for the festivals held there, and for numerous metaphysical conferences, including the Goddess Conference I attended.  The sacred springs of the Chalice Well and the White Spring have been drawing pilgrims since long before recorded history, and many people come still to drink their waters.  

Making this intentional Pilgrimage left me with a profound, very personal sense of the "Spirit of Place", what some call the "Lady of Avalon” and taking some of the waters from the Holy Springs back with is ever a reminder of the dreams, synchronicities and insights I had there. 

Sacred Sites are able to raise energy because they are geomantically potent, and they also become potent because of human interaction.  “Mythic mind”, the capacity to interpret and interact with self, others and place in symbolic terms (as, for example, the way the Lakota interpret “vision quest” experiences) further facilitates the communion.   Sig Lonegren, who is one of the Trustees of the Chalice Well in Glastonbury, and a famous dowser, has speculated that as human culture and language became increasingly complex, verbal, and abstract, we began to lose mediumistic, empathic consciousness, a daily intuitive gnosis with the "subtle realms" that was further facilitated by ritual.   Dowsing is a good example of daily gnosis.  “Knowing” where water is something many people can do without having any idea of how they do it.  Sometimes, beginning dowsers don’t even need to “believe” in dowsing in order to, nevertheless, locate water with a divining rod. 

With the gradual ascendancy of left-brained reasoning, and with the development of patriarchal religions, he suggests that tribal and individual gnosis was gradually replaced by complex institutions that rendered spiritual authority to priests who were viewed as the sole representatives of God.  The “conversation” stopped, and the language to continue became obscured or lost.

Perhaps this empathic, symbolic, mediumistic capacity is returning to us now as a new evolutionary balance, facilitated by re-inventing and re-discovering mythic pathways to the Numina.

Footnotes:

1  Foster, R.F., The Irish Story: Telling Tales and Making It Up in Ireland (London: Allen Lane/Penguin Press 2001)

2   Wikipedia:  The Gaia Hypothesis (http://en.wikipedia.org/wiki/Gaia_hypothesis)

3  L. Annaeus Seneca junior, (Epistulae Morales at Lucilium 41.3]

4  Fell, Barry, PhD., America B.C.: Ancient Settlers in the New World, (1976) Artisan Publishers, 2013 Edition, 352 pages

5 Lonegren, Sig, Mid Atlantic Geomancy, website and blog (http://www.geomancy.org/)

6  Steele, John, Earthmind: Communicating with the Living World of Gaia, with Paul Devereaux and David Kubrin (Harper and Row, 1989)

7  Curry, Andrew, Gobekli Tepe: The World’s First Temple? Predating Stonehenge by 6,000 years, Turkey's stunning Gobekli Tepe upends the conventional view of the rise of civilization,  Smithsonian Magazine, 11/2008, ,http://www.smithsonianmag.com/history/gobekli-tepe-the-worlds-first-temple-83613665/#4uZO1s0yHlpACGLu.99