Thursday, March 21, 2019
At the Equinox.......
The Big Thaw
starts with a trickle
water running through silence
as innocuous as breath
a slight relaxation
at the corners of the mouth.
Just when winter
has become a habit.
An old coat the sun peels off
with just a touch,
your foot
leaves a signature
in new mud
shiny as new skin
or fresh, primed canvas
You notice a blade of grass
green, defiantly green.
Inhale,
you take your coat off
a crocus opens
in the blue iris
of some one's glance.
Lauren Raine
Vermont, 1982
Friday, March 8, 2019
Bast, Cat Goddess of Egypt
Another new mask, this one dedicated to one of my favorite Goddesses, Lady Bast. I have enjoyed the friendship of quite a few of her loyal subjects, and they are, indeed, a noble and wise following.
Bast
Her paws whisper on temple floors
Her eyes luminous as the moon
Her ears pricked, alert to danger
Her whiskers sense currents from the unseen world.
Guardian of cats and women and children
Possessor of the uchat, the all-seeing eye
Bast wards against dangers in the spirit world -
Evil beings, enchantments, nameless things
Visible only to cats.
Daughter of Ra, the sun
Lady of the East, the Moon
Her eyes hold light in darkness
Listen:
Ra the mighty sun
appears at dawn as a baby
appears at dawn as a baby
At sunset he is dying, and when he dies
Darkness falls.
But Bast prowls the Nile,
gazes into the setting sun
gazes into the setting sun
Holds his fire in her eyes
Shining in the dark,
until Ra is born again.
until Ra is born again.
Bast is Mistress of the science of relaxation.
Bast luxuriates in her sensuality and agility.
Bast luxuriates in her sensuality and agility.
She plays with her children:
But leaps ferociously to their defense.
She is The One Who Tears, Little Lion -
Her sharp claws are the vengeance of Ra.
Those who love Bast honor every cat.
Speak to them with respect
Lay gifts at their paws.
They call to her:
“Mau Bast! Mau Bast!”
Here is her blessing
Her secret wisdom is yours to know:
Sunny spots are best for dreaming.
Never waste a moonlit night,
and accept reality with supreme indifference
to the opinions of mere mortals.
by Mary Kay Landon
Labels:
Bast,
Egyptian mythology,
Goddess mythology,
new masks
Sunday, March 3, 2019
New Mask: Saraswati
Love is Saraswati's river
flowing through our lands.
She will feed the rice fields,
She will accept our woven offerings.
She will bear our ashes
and the fires of Kintamani
to the sea.
Formless, she neither takes nor gives;
we impose these significances
upon the flowers we cast in her.
From birth to death,
Saraswati's river sustains us to the sea.
(2000)
When I was in Ubud quite a few years ago to study Balinese mask traditions, , every morning and at twilight I beheld the stately procession of 5 white geese making their way up the busy street I lived on, and then in the evening, heading back to whatever rice paddy they called home. Although people on motor scooters often went around them if they could, I was amazed at the utterly un-Western patience with which Balinese motorists followed behind the geese; they did not honk at them (although the geese certainly honked their own mysterious way up the street), nor did the Balinese try to shoo them out of the way.
"Sacred to Saraswati", explained my friend Nyoman.
Saraswati is the Hindu Goddess of the arts, of beauty, of beautiful language, and of truth, all of which are related. From Her transcendant river flows inspiration, nourishment for body and soul. She is often shown accompanied by a white swan. As the embodiment of speech, Saraswati is present wherever speech exists. And so it is that She is pre-eminently associated with the best in human culture: poetry, literature, sacred rituals, and rational communication between individuals. Even today, when a new baby arrives, grandmothers make a five pointed star - called "Saraswati-sign" - on the newborn's tongue with honey. The tongue, the organ of speech, is thus "hitched to Saraswati's star" early.
"Saraswati is the Goddess of learning, art, knowledge, and wisdom. The Sanskrit word sara means "essence" and swa means "self." Thus Saraswati means "the essence of the self." Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Goddess Saraswati is worshipped by all persons interested in knowledge, especially students, teachers, scholars, and scientists.
In Her popular images and pictures, Saraswati is depicted with four arms (some pictures may show only two arms), wearing a white sari and seated on a white lotus. She holds a book and a rosary in Her rear two hands, while the front two hands are engaged in the playing of a lute (veena). Her right leg is shown slightly pushing against Her left leg. She uses a swan as Her vehicle. There is a peacock by Her side gazing at Her. This symbolism illustrates the following spiritual ideas:
The white sari that the Goddess is wearing denotes that She is the embodiment of pure knowledge. The four amms denote Her omnipresence and omnipotence. The two front amms indicate Her activity in the physical world and the two back arms signify Her presence in the spiritual world. The four hands represent the four elements of the inner personality. The mind (manas) is represented by the front right hand, the intellect (buddhi) by the front left hand, the conditioned consciousness (chitta) by the rear left hand, and the ego (ahankara) by the rear right hand. A book in the rear left hand signifies that knowledge acquired must be used with love and kindness to promote prosperity of mankind.
Two swans are depicted on the left side of the Goddess. A swan is said to have a sensitive beak that enables it to distinguish pure milk from a mixture of milk and water. A swan symbolizes the power of discrimination. Saraswati uses the swan as Her carrier. This indicates that one must acquire and apply knowledge with discrimination for the good of mankind. Knowledge that is dominated by ego can destroy the world."
- Bansi Pandit, The Goddess Saraswati
- Bansi Pandit, The Goddess Saraswati
Friday, March 1, 2019
New Mask: Persephone
Persephone is truly the Goddess of the Equinoxes, because She is both symbol of spring and life's renewal when she returns to her mother Demeter at the turning of the seasonal Wheel, and she is also Goddess of death, wife of Hades, and Queen of the Underworld in the ending and dormant times as the Wheel turns.
Having said this, I allow myself here to move out of the great universal language of archetype, and will get a bit personal. The truth of life in nature is that everything is changing, everything dies to become something else, or at least, make way for something else. As beings embedded in nature, this is true of us as well, whether we like it or not. The summer ends, and as we feast on the delightful fruits and breads of the harvest, we barely notice, indeed, we find ingenious ways to deny, the slow creep of winter. And yet that beautiful, or horrific, or both, Leveler is already advancing over the horizon, implacable and indifferent. Both Demeter and Hades have jobs to do.
This is true of nature, this is true of biological life, and it's true of our psyches as well. When Persephone calls, I listen to what She has to say, whether it occurs in the flowering fields, or is a painful cry echoing from caverns deep in the Underworld. And that is the point at which Hecate may appear with her torch (but that is another story).
We all love the Song of Persephone in the spring, the song that tells us "this is the time to BE", to feel the honey sun on your shoulders, to love, to move away from the lonely tunnels of the mind and into the great Conversation of the fields, of the planet.
When Persephone calls from the caverns, not so easy. Recently I had a meltdown from out of seemingly "know where". All of a sudden, I couldn't sleep, found my face full of tears that would not emerge from my eyes, was angry, very angry, and having just completed a massive project wanted nothing more than to jump into my car and just keep going, free. I didn't, but I really, really wanted to. You try to discover the language and content of that dark song too, what you need to know to become more fully human, what the soul is trying to tell you. You don't "transcend" the nighttime voice of Persephone, you listen and change, you ultimately mature, you keep on moving.
We are approaching (again) the Vernal Equinox. This is the liminal Goddess Persephone's time, the poised moment of Balance. Which moving away from psychological jargon simply means realizing that we must, somehow, say "yes" to all of it, and keep moving, keep dancing the light and shadow dance. Persephone will dance with us, will educate, if one can accept this Moving Point of Balance.
We are all, in the final analysis, Wanderers.
"Pesephone II" 2016 |
by Louise Glück,
In the first version, Persephone
is taken from her mother
and the goddess of the earth
punishes the earth—this is
consistent with what we know of human behavior,
that human beings take profound satisfaction
in doing harm, particularly
unconscious harm:
we may call this
negative creation.
I am not certain I will
keep this word: is earth
“home” to Persephone? Is she at home, conceivably,
in the bed of the god? Is she
at home nowhere? Is she
a born wanderer, in other words
an existential
replica of her own mother, less
hamstrung by ideas of causality?
You are allowed to like
no one, you know. The characters
are not people.
They are aspects of a dilemma or conflict.
Three parts: just as the soul is divided,
ego, superego, id. Likewise
the three levels of the known world,
a kind of diagram that separates
heaven from earth from hell.
You must ask yourself:
where is it snowing?
White of forgetfulness,
of desecration—
It is snowing on earth; the cold wind says
Persephone is having sex in hell.
Unlike the rest of us, she doesn’t know
what winter is, only that
she is what causes it.
She is lying in the bed of Hades.
What is in her mind?
Is she afraid? Has something
blotted out the idea
of mind?
She does know the earth
is run by mothers, this much
is certain. She also knows
she is not what is called
a girl any longer. Regarding
incarceration, she believes
she has been a prisoner since she has been a daughter.
The terrible reunions in store for her
will take up the rest of her life.
When the passion for expiation
is chronic, fierce, you do not choose
the way you live. You do not live;
you are not allowed to die.
You drift between earth and death
which seem, finally,
strangely alike. Scholars tell us
that there is no point in knowing what you want
when the forces contending over you
could kill you.
White of forgetfulness,
white of safety—
They say
there is a rift in the human soul
which was not constructed to belong
entirely to life. Earth
asks us to deny this rift, a threat
disguised as suggestion—
as we have seen
in the tale of Persephone
which should be read
as an argument between the mother and the lover—
the daughter is just meat.
When death confronts her, she has never seen
the meadow without the daisies.
Suddenly she is no longer
singing her maidenly songs
about her mother’s
beauty and fecundity. Where
the rift is, the break is.
Song of the earth,
song of the mythic vision of eternal life—
My soul
shattered with the strain
of trying to belong to earth—
What will you do,
when it is your turn in the field with the god?
“Persephone the Wanderer” from Averno by Louise Glück.
Copyright © 2006 by Louise Glück.
Labels:
Louise Gluck,
new masks,
Persephone,
Spring Equinox,
women's mythology
Thursday, February 28, 2019
The Butterfly Woman Mask
Another new mask, this one based on the Native American (Pueblo) stories of the "Butterfly Woman". She is often represented among the Hopi people as an older woman, solid and experienced: because the work of a Pollinator is no work for an inexperienced, naive young girl. It is the hard work of pollinating the seeds of a new year, a new generation, a new world.
The story below is not really based on the wonderful traditions of the Hopi, rather, it kind of emerged from me some 20 years ago, when much was changing in my life. But wherever "La Mariposa" disappeared to, I am certain she has joined her tribe in order to continue the great work of the Pollinators...............
The story below is not really based on the wonderful traditions of the Hopi, rather, it kind of emerged from me some 20 years ago, when much was changing in my life. But wherever "La Mariposa" disappeared to, I am certain she has joined her tribe in order to continue the great work of the Pollinators...............
LA MARIPOSA
Once upon a time, in a dusty village like any other village, a village with three good wells, fields of blue and yellow corn, a white church, and a cantina, there lived a woman who was neither young, nor old. She was brown of skin, and eye, and her hair was as brown as the sandy earth, and her clothes were brown and gray as well. She was neither beautiful nor ugly, neither tall nor small, and she walked with a long habit of watching her feet.
One day, she saw a tree alight with migrating butterflies. Their velvet wings fluttered in the wind of their grace, and one circled her, coming to rest upon her open hand. She thought that her heart would break for the power of its fragile beauty, and she held her breath for fear of frightening it. La Mariposa was as orange and brilliant as the setting sun falling between indigo mountains, as iridescent, as black and violet as the most fragrant midnight. At last the butterfly lifted from her hand to rejoin its nomad tribe, and its wings seemed like a whisper, "Come with us, come with us..."
The next morning they were gone. She held her hand out to the empty tree, as if to wave farewell, and saw that where the butterfly had rested, there remained a dusting of color, yellow, like pollen, the kiss of a butterfly wing. And she thought something had changed.
She went to the well to draw water, and saw her face reflected there. She was not the same - there were now minute lines, hairline cracks, along the sides of her face, at the corners of her eyes. Later, she noticed little webs of light beneath the sturdy brown skin of her hands, barely visible except in the dim twilight.
This was a frightening thing. She drew her skirts more closely around herself, pulled her scarf over her eyes. But as time went on, there was something that kept emerging, something that would not be denied. She was peeling open. At first, it simply itched, like a rash, like pulling nettles. As weeks went by, what had been easily born, could be endured, became painful, became an agony. Try as she might, as tightly as she wrapped herself in her cocoon of shawls and skin and silence, the comforting routines of her life, colors emerged from her hands, spilt from her mouth, colors and tears, deep waters that seeped from within, washing away the dust of her life.
Soon, sleep became impossible. Standing by her window one day, shivering, she shook with fear. A beam of sunlight fell across the floor of her little room like honey. "Please help me", she cried, "I'm not the same". Then she noticed a beam of sunlight that fell across the floor of her little room like honey. Motes of dust gathered in the golden light, becoming a flurry of butterflies dancing through an open window into a sky as blue and vast as forever. And La Mariposa opened her arms, took the gift of wings, and rose.
When her neighbor came to walk with her that evening, she found only a dusty shawl and an old brown skirt upon the floor, the early stars glimmering through an unshuttered window.
Tuesday, February 26, 2019
Show of the Masks of the Goddess: The Morrigan Mask
In May, 2019 I will be exhibiting the entire "Masks of the Goddess" Collection, along with photos of participants, at HerChurch in San Francisco (details and announcement of opening to follow soon) as part of the closing of this 20 year project. Giving a talk and performance, as well as donating some of the masks to the Temple of the Goddess in Glastonbury, U.K. was the first part of my formal closing. I have been very privileged indeed to share this work with many people: Storytellers, Priestesses, Dancers, Actors, Communities. No artist could ask for more.
Some of the masks, over the years, have been donated, sold, or lost, so I'm having a grand time right now making new ones. This is the first new one, the Morrigan, Celtic Goddess of war, lamentation, and also justice. Celtic warriors went into battle believing that She would bear their souls to the Summerland in honor if they fought well and bravely. Her totem was the Raven. I tried to get the expression of "battle lust"........ I hope I succeeded.
This performance piece/poem I wrote in 1999...........I honestly sometimes think I "channelled" it because it came forth so fast and with such strength and passion. Goddess of Justice She is, and a very, very fierce compassion.
THE CURSE OF THE MORRIGAN
You who bring suffering to children: May you look into the sweetest, most open eyes, and howl the loss of your own innocence.
You who ridicule the poor, the grieving, the lost, the fallen, the inarticulate, the wounded children in grown-up bodies: May you look into each face, and see a mirror. May all your cleverness fall into the abyss of your speechless grief, your secret hunger, may you look into that black hole with no name, and find....the most tender touch in the darkest night, the hand that reaches out.
May you take that hand. May you walk all your circles home at last, and coming home, know where you are.
You tree-killers, you wasters: May you breathe the bitter dust, may you thirst, may you walk hungry in the wastelands, the barren places you have made. And when you cannot walk one step further, may you see at your foot a single blade of grass, green, defiantly green.
And may you be remade by its generosity.
And those who are greedy in a time of famine: May you be emptied out, may your hearts break not in half, but wide open in a thousand places, and may the waters of the world pour from each crevice, washing you clean.
Those who mistake power for love: May you know true loneliness. And when you think your loneliness will drive you mad, when you know you cannot bear it one more hour, may a line be cast to you, one shining, light woven strand of the Great Web glistening in the dark.
And may you hold on for dear life.
Those passive ones, those ones who force others to shape them, and then complain if it's not to your liking: May you find yourself in the hard place with your back against the wall. And may you rage, rage until you find your will.
And may you learn to shape yourself.
And you who delight in exploiting others, imagining that you are better than they are: May you wake up in a strange land as naked as the day you were born and thrice as raw.
May you look into the eyes of any other soul, in your radiant need and terrible vulnerability.
May you know yourSelf.
And may you be blessed by that communion.
And may you love well
Thrice and thrice and thrice
And again and again and again
May you find your face before you were born.
(1999)
Sunday, February 3, 2019
In Partnership With Mother Earth by Robert Koehler
In 2014 I shared an article by Robert Koehler titled "Calling All Pagans - Your Mother Earth Needs You" and wrote to the author in appreciation for his article. I was surprised when he wrote back, and we had an exchange of ideas, and very pleased when he sent me a followup article in which he quoted me from our email conversation. This was his followup article, and I felt like sharing it again.
IN PARTNERSHIP WITH MOTHER EARTH
By Robert C. Koehler 4/17/14
OK, mankind, it’s time to grow up, and I see a good way to start: Change the wording of Genesis 1:26. Change one word.
Last week, I quoted that Bible verse in a column about the increasing velocity of climate change: “And God said . . . let them have dominion over the fish of the sea, and over the fowl of the air,” etc.
Dominion! Nature belongs to us, to suck dry and toss away. And thus we moved out of the circle of life and became its conquerors, an attitude at the core of the Agricultural Revolution and the rise of civilization. The momentum of this attitude is still driving us. We don’t know how to stop, even though most people now grasp that we’re wrecking the environmental commons that sustains life.
Addressing the verse and the idea of “dominion,” Phil Miller, a minister, wrote: “Some of us understand that word to mean ‘stewardship’ or ‘responsibility.’” And David Cameron wrote: “One has to wonder what would have ensued had the translation said ‘stewardship’ rather than ‘dominion’? Almost incomprehensible that our future and the future of so many and so much may have hinged on that one word.”
Last week, I quoted that Bible verse in a column about the increasing velocity of climate change: “And God said . . . let them have dominion over the fish of the sea, and over the fowl of the air,” etc.
Dominion! Nature belongs to us, to suck dry and toss away. And thus we moved out of the circle of life and became its conquerors, an attitude at the core of the Agricultural Revolution and the rise of civilization. The momentum of this attitude is still driving us. We don’t know how to stop, even though most people now grasp that we’re wrecking the environmental commons that sustains life.
Addressing the verse and the idea of “dominion,” Phil Miller, a minister, wrote: “Some of us understand that word to mean ‘stewardship’ or ‘responsibility.’” And David Cameron wrote: “One has to wonder what would have ensued had the translation said ‘stewardship’ rather than ‘dominion’? Almost incomprehensible that our future and the future of so many and so much may have hinged on that one word.”
If in one of the most defining religious-political texts of the human species we’d been charged with stewardship of the natural world, not some sort of adolescent, consequence-free control over it, what sort of spiritual understanding would have evolved over the millennia? What sort of technology? What would our civilizations look like if we believed in the depths of our beings that they were not distinct from but part of nature? What if, instead of organizing ourselves around the concept that we have enemies to subdue — “survival of the fittest” — we explored the complexity of our connectedness to one another and the whole of creation, even when the connections were barely visible?
What I am coming to learn, as I ask such questions, is that this understanding is already vibrantly present in the collective human consciousness, drowned out as it may be by the special interests that run our world. These interests, which serve war and money, have belittled complex understanding as “paganism” and colonized, enslaved and slaughtered its primary keepers: the tribal and indigenous people of the world.
Listen to the words of Rupert Ross, from his remarkable book Returning to the Teachings, as he describes his dawning understanding of the aboriginal culture of northern Ontario:
“The word ‘connecting’ leapt at me. It captured not only the dynamics I imagined in that room, but also the key feature of all the traditional teachings I had been exposed to thus far. Until then, I had somehow missed it. It involved a double obligation, requiring first that you learn to see all things as interconnected and second that you dedicate yourself to connecting yourself, in respectful and caring ways, to everything around you, at every instant, in every activity.“. . . (Children) had to learn to see themselves not as separate, individual beings but as active participants in webs of complex interdependencies with the animals, the plants, the earth and the waters.”
“The word ‘connecting’ leapt at me. It captured not only the dynamics I imagined in that room, but also the key feature of all the traditional teachings I had been exposed to thus far. Until then, I had somehow missed it. It involved a double obligation, requiring first that you learn to see all things as interconnected and second that you dedicate yourself to connecting yourself, in respectful and caring ways, to everything around you, at every instant, in every activity.“. . . (Children) had to learn to see themselves not as separate, individual beings but as active participants in webs of complex interdependencies with the animals, the plants, the earth and the waters.”
Indeed, Ross and many others have pointed out that indigenous science has always known what Western science has only recently relearned: that the universe is energy and dynamic flux, that there’s no such thing as objectivity and separation.
“Like Western science, indigenous science relies upon direct observation for forecasting and generating predictions,” according to the Worldwide Indigenous Science Network. “. . . Unlike Western science, the data from indigenous science are not used to control the forces of nature; instead, tell us the ways and the means of accommodating nature.” Among other critical distinctions, according to the website: “All of nature is considered to be intelligent and alive, thus an active research partner.”
I note these ideas not to throw rocks around in some “debate” about who’s right, but to open up the national and global conversation about who we are. We can let these ideas sit in our imaginations. What might stewardship of nature mean if we regarded the relationship as a partnership? What might a celebration of Earth Day (April 22) look like?
“We need to re-myth culture, to re-sanctify nature before it’s too late,” Lauren Raine (“a longtime advocate and practitioner of neo-pagan theology and resident artist for Cherry Hill Seminary, “the only accredited Pagan seminary in the U.S”) wrote to me last week.“Earth-based spirituality is to be found in all cultures, including many rich traditions from Europe and Great Britain. The evolution of our strange, life-denying religious backdrop has much to do with the evolution of patriarchal culture and values. We need to get rid of the war gods, and return . . . to honoring the Mother.”
I note these ideas not to throw rocks around in some “debate” about who’s right, but to open up the national and global conversation about who we are. We can let these ideas sit in our imaginations. What might stewardship of nature mean if we regarded the relationship as a partnership? What might a celebration of Earth Day (April 22) look like?
“We need to re-myth culture, to re-sanctify nature before it’s too late,” Lauren Raine (“a longtime advocate and practitioner of neo-pagan theology and resident artist for Cherry Hill Seminary, “the only accredited Pagan seminary in the U.S”) wrote to me last week.“Earth-based spirituality is to be found in all cultures, including many rich traditions from Europe and Great Britain. The evolution of our strange, life-denying religious backdrop has much to do with the evolution of patriarchal culture and values. We need to get rid of the war gods, and return . . . to honoring the Mother.”
We also need to put our lives on the line, or at least honor those who do. One of the many responses I got to last week’s column was from environmental activist Jessica Clark, who faces jail time for sitting in a tree last fall.
In September, she and other members of the Michiana Coalition Against Tar Sands, or MICATS, temporarily blocked Enbridge Inc.’s tar sands pipeline expansion through Michigan. This was an expansion of the same pipeline that ruptured in 2010, badly polluting the Kalamazoo River; it was the largest and costliest inland oil spill in history.
One night the protesters climbed trees at the construction site in central Michigan and anchored their platform to the company’s construction equipment. If the ropes had been moved, the protesters’ platform would have tipped, dropping them 50 feet to the ground. That didn’t happen, but they were arrested and convicted of trespassing — for the crime of stewardship. It’s the price of growing up.
Robert Koehler is an award-winning, Chicago-based journalist and nationally syndicated writer. His book, Courage Grows Strong at the Wound (Xenos Press), is still available.
One night the protesters climbed trees at the construction site in central Michigan and anchored their platform to the company’s construction equipment. If the ropes had been moved, the protesters’ platform would have tipped, dropping them 50 feet to the ground. That didn’t happen, but they were arrested and convicted of trespassing — for the crime of stewardship. It’s the price of growing up.
Robert Koehler is an award-winning, Chicago-based journalist and nationally syndicated writer. His book, Courage Grows Strong at the Wound (Xenos Press), is still available.
Contact him at koehlercw@gmail.com or visit his website at www.commonwonders.com.
Labels:
Climate Change,
Earth Spirituality,
Robert Koehler
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