I was looking forward to presenting this at the Association for Women and Mythology Conference in New Mexico, but unfortunately I have had to cancel because of illness. But I just felt like posting it again anyway................brings back the revelations of that wonderful trip!
Earth-speak:
Envisioning a Conversant World
By Lauren Raine MFA
""Speak to the Earth and it shall teach
thee"
Job 12:8
In 2018 I attended a conference
on sacred sites and dowsing at Pewsey, in Southern England, called the Gate
Keepers Conference (1), an
annual conference of dowsers, mythologists, and Earth mysteries researchers who
have been investigating sacred sites throughout the United Kingdom, as well as
intentional pilgrimage to them, for many years.
I also undertook my visit as a personal pilgrimage, visiting in the
course of my time in the U.K. Avebury, Silbury Hill, Glastonbury, Arbor Low,
and other sites.
My introduction to this adventure took some
fortitude. After a 15-hour flight from
Los Angeles, I waited in line 2 hours in Customs, then made my way to
Paddington Station in London, then to Swindon by train, and finally to Avebury
by bus. By the time I stepped off the
bus, I was, perhaps, in an altered state of consciousness from utter
exhaustion. I stepped from the bus to
see, perfectly aligned with my sight, rising from the morning’s mist, the great
prehistoric monument of Silbury Hill,
the mysterious Omphalos of an ancient world.
When I saw Silbury through the
mist, what opened before me was a vision of a time when the entire landscape
was the sacred body of the deity, a cyclical mythos of an animated Earth that
ensouled and enlivened and enstoried every hill, spring, river and forest
within a cosmology of conversant belonging.
I will never forget that moment of revelation.
Situated just south of Avebury,
Silbury Hill is Europe's tallest prehistoric structure. Michael Dames, in his book THE SILBURY
TREASURE (2) demonstrates persuasively that Silbury, like
other "Neolithic Harvest Hills" associated with nearby henges and
standing stones, literally represented the pregnant belly of the Great Mother,
and was associated with a certain time of the agricultural year, in particular,
the harvest of July/August.
Silbury Hill is part of the great Avebury
ceremonial complex, and has been excavated over the centuries, never once
finding the “great chieftain’s treasure” which, Dames points out, it was
assumed “must” be there. We now know, at
last, that its interior does not hold gold or the bones of a mythic hero king
and his unfortunate slaves. Rather, it
simply holds grains, turf, and animal bones, with no evidence of human burial
at its core. Silbury is also surrounded
by a henge or moat, once considerably deeper than it now is, and which would
have been full of water, at least at certain times of the year.
Dames points out that this henge
actually forms the shape of a squatting or birthing woman in profile. He likens the "Goddess form" of
the henge to similar ubiquitous Goddess sculptures and sites associated with
Cornwall, Ireland, Scotland, the Orkney Islands, the Hebrides, the Isle of Man,
Brittany.........as far as the mysterious Temples of Malta, or the barely
excavated stone circles of Gobekli Tepe in Turkey.
Why has this interpretation of
Silbury never been seen before? Because,
Dames points out, to do so one must make a kind of paradigm shift into an
alternate view of his-story. “Silbury “Michael
Dames writes,
“Conveys a philosophy which is of exceptional
relevance to the modern world. Silbury
has been reduced to an enigma because of the attempt to impress upon it
concepts such as kingship, personal property, and individual male glory. Who
put “King Sil” into Silbury? We did,
because we wanted him there - a superman chieftain with a super treasure and
hundreds of slaves, so vain, so aggressive, so acquisitive, so preoccupied with
eternal fame, that he could provide us with a monumental tomb and
treasure. All treasure finding attempts
have failed because the builders belonged to a society for which such concepts
had little importance, or even meaning.
And yet, since their compelling priorities are not entirely absent from
our values, we can appreciate something of what the original Silsbury treasure
was, especially since the future of our own civilization may give us urgency
and humility to tender our investigation.” (3)
When I walked the Avebury complex, I experienced
the intensification of life force vitality I have come to recognize in places
of numinosity and telluric force. There
is no doubt in my mind (
or body mind)
that these sites marked places of intrinsic geomantic power, and that the
placement of stones also served to intensify or channel the animating Earth energies
present. Sacred landscapes also augment
their healing or consciousness elevating properties through the interaction of
generations of people with the "spirit of the land” through what
researchers such as Paul Deveraux
(4) have
termed "geomantic reciprocity".
Geomantic
reciprocity occurs as human
beings bring intentionality and focus to a particular place, making it a holy
or sacred place. This communion with place becomes more active as
place itself accrues story or mythic power
in the memory of the people, and in the memory of the land. Sacred places have both an innate and a
developed capacity to bring about altered states of consciousness, especially
if people come prepared within the open, liminal state of pilgrimage or
ceremony. And myth is the language spoken to engage the
numinous presence.
I also went to Glastonbury in
Somerset as part of my journey to visit the famous Chalice Well. Glastonbury is Avalon
- the source of the Arthurian legends, the land of Merlin, Arthur and the Lady
of the Lake. Once the hill now called
the Tor was surrounded by a lake. During
the Middle Ages Glastonbury was the home of the great Gothic Cathedral of
Glastonbury and its community of monks, a place of universal pilgrimage. The Cathedral was destroyed by Henry the
VIII, and the Abbot executed, after the Abbot refused to leave the Catholic
church.
Dowsers Caroline Hoare and Gary Biltcliffe
(5) write of the “crossing
of the Michael and Mary lines” at the Tor, a prominent point of interest to
those investigating Earth energies. The
Tor also features a tower, once part of the destroyed Abbey, visible from miles
away, that stands atop the famous hill.
They also speak of the more mutable “Dragon lines” of serpentine force
that weave throughout this highly energized area. Underground springs originate in the area of
the Tor, springs that have been renowned for their healing powers since long
before the advent of Christianity. Now
called the "Red Spring" and the "White Spring”, where these
springs emerge, at an underground chamber and at the Chalice Well Garden, are
still revered by pilgrims who come to them from around the world. The red color found at the Chalice Well is from
iron oxide deposited by the spring. The
White Spring deposits calcium, leaving a white residue.
The Avalonian springs are famous as part of
the ancient mythic landscape of Avalon…………. but in truth, there are hundreds if
not thousands of once revered historical and prehistoric wells and springs
throughout the UK, many of them still named for St. Brigit, the ancient Goddess
of the Isles of Britannia. The Chalice
Garden, for me, is infused with presence, with the Goddess local devotees call the Lady of Avalon. She
is the Genus Loci of Avalon, what the Romans called Numina. (6)
The garden of the Chalice Well
looked different, as the last time I had visited had been high summer. It was deserted, and I was able to sit before
the Well in meditation alone. I took
water from the springs to bring home, and then walked around. What popped into my mind, as if I heard it spoken, was odd - the words
"Covenant Garden". When one is on a Pilgrimage, it is
important to pay attention to whatever occurs, internally or externally. As I walked among winters sleeping apple
trees and bright red holly berries, I wondered:
what could "covenant garden" mean, and why had I
thought of it?
I remembered the name of the
English Goddess Coventina. According to
Wikipedia,
Coventina was a Romano-British goddess of
wells and springs. She is known from multiple inscriptions found at a site in Northumberland
County, an area surrounding a wellspring near Carrawburgh on Hadrian’s
Wall. (7)
A Triple Goddess of wells and
springs was certainly appropriate for the Chalice Springs of Glastonbury. Interestingly, the word Covenant, like
"coven", "convening",
etc. refers to a gathering of
people to reach a harmonious agreement, which can include an agreement
that is holy in some way.
Such musings then led me to imagine
the famous "Ark of the Covenant", which was said
to hold writings and objects of Biblical veneration, as well as containing "God's sustenance for man" which was
called Manna. Manna was the food,
variously described as different substances or grains, which was provided by
God to feed the people.
"Manna" has also come to mean a kind of inherent numinous
power that may be found in a place or an object.
The Ark
of the Covenant, described in the
Book of Exodus, was a gold-covered wooden chest
containing the stone tablets of the Ten Commandments. It also was supposed to contain “a golden jar
holding manna, and Aaron's rod, which budded". (8)
Interesting: holy food and a budding rod or tree. The Garden is indeed a "harmonious
agreement" between earthly beings of all kinds. And "Manna" is the food provided by
the Garden, which I view as the sustaining power of nature. Aaron’s
"rod that blooms “could also be seen, from the viewpoint of a
feminist mythologist like myself, as a
symbol originally belonging to the ancient Hebrew and Middle Eastern Goddess Asherah,
who was often represented as a
tree. In the days of the Old Testament,
She was an important deity, and was represented as a rod, or "Asherah pole”. (9) The
practice of carrying "Asherah poles" was apparently fairly common in
the early days of the Semite tribes, although the Patriarchs later eliminated
this custom, along with the Goddess, as the Hebrew deity became exclusively
male.
I reflected that a Garden represents a
"Covenant” between human, animal, plant, soil, air, rain, water.......A
successful garden is a harmonious Ecosystem in balance with all of its
components. A garden thrives through a
network of inter-dependant relationships.
Trees communicate with each other through a vast underground weaving of
roots and fungi. The bees and other
pollinators bring new life; the worms, microorganisms and other insects assist
in the decay process. And the birds assist
in distributing seed as well. Not to
mention humans that may plant, sow, admire, and occasionally eat the stray
apple or strawberry as well.
It could be
said that a Garden is a "Covenant" achieved by many beings to reach a
divine agreement. THE GARDEN OF THE
COVENANT.
As I was leaving the Chalice Garden,
I saw a tiny metallic heart on the ground.
I was going to take it, but then it occurred to me that perhaps someone
left it as a token or as an offering, and it wasn't right for me to take
it. I put it back on the ground and took
a picture. I was amazed to see that the
camera showed light surrounding the little shape in the photo! So I took two more, and they came out the
same. A Green Heart ………
Perhaps the Earth is Speaking to
us all the time, we’ve just forgotten how to listen. I believe there are ways to renew that conversation,
to attune we once again to the voice of place, and hence, to see Place once
again as sacred. How might we live, how
might we act, if we saw the world with such a vision, as both Covenant and
Conversation?
"To the native Irish, the literal
representation of the country was less important than its poetic
dimension. In traditional bardic
culture, every place had its legend and its own identity.... what endured was
an ongoing conversation with the mythic landscape."
R. F. Foster (10)
In so many areas of the UK the
21st Century can seem like just another layer atop a pentimento of a much older
landscape, one that proceeds our short view of history. Of course, this is true everywhere, but it
seems so much in evidence there. That
"pentimento" visible just below the surface is circular, serpentine,
and full of standing stones, henges, magic wells, and ley lines. What, as theologians and
"geologians" for the future, might we recover, re-learn and re-invent
from it?
With the evolution of monotheism
and patriarchal religions that increasingly removed divinity from both nature
and 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. Places with their unique qualities
and beauties become "resources" instead of living lands. Renunciate religions have also served to de-sacralize
earthly experience, further complicating our crisis. Yet every early culture has insisted that
nature is full of intelligence and intelligences that inform, bless, heal, and
communicate, often through the multi-dimensional language of myth and altered
states of consciousness.
Contemporary Gaia Theory, developed by
James Lovelock and Lynn Margulis (10),
proposes that the Earth is a living, self-regulating organism, responsive and
evolving. If one is sympathetic to Gaia
Theory, and the innate interactive intelligence of ecosystems, it follows that
everything living is responsive and conversant in some way, in ways both
visible and invisible. I believe we need
to learn to "speak with the Earth" again, not in some abstract way,
but intimately, beneath our well-rooted feet, in our creative hands entwined
and webbed among a great planetary collaboration. The "Covenant" of the Garden.
How do we regain our niche in
that great “Covenant”? One answer is through
“re-mything” culture. Myth is, and
always has been, a way for human beings to become intimate with what is ultimately
vast, deep, and mysterious. Our experience changes when Place becomes
"you" or "Thou" instead of "it". We can renew our conversation, and change
our paradigm, by looking back as well as forward, to a time when
"nature" was about relationship with the land. Relationship
in which cultures, individuals and religions were profoundly embedded as
both story and as living metaphor. And
some places were places of special power, places of pilgrimage.
References and Notes:
1. The Gatekeeper Trust, “Dreaming the Land – Working with the
Consciousness of Nature", Annual
Conference 2018, Pewsey,
Wiltshire, UK https://gatekeeper.org.uk/2018/05/dreaming-the-land-annual-conference-2018/
2. Dames,
Michael: The Silbury Treasure: The Great Goddess Rediscovered, 1976,
Thames and Hudson, London
3. Dames,
Michael: The Silbury Treasure: The Great Goddess Rediscovered, 1976,
Thames and Hudson, London, Page 76
4. Deveraux, Paul: Earthmind: Communicating with the Living World of Gaia,Paul Devereux; John Steele;
David Kubrin, 1992, Inner Traditions, Vermont
5. Biltclilffe,
Gary and Hoare, Caroline: The Power of Centre, 2018, Sacred
Lands Publishing, Dorset, UK
6. Cambridge
English Dictionary (2019):
numen / (ˈnjuːmɛn) /, noun plural -mina (-mɪnə) (An ancient Roman religion) a deity or spirit presiding over a place, a guiding principle, force, or spirit
7. Wikipedia the Free Encyclopedia;
“Coventina”: https://en.wikipedia.org/wiki/Coventina
8. Wikipedia the Free Encyclopedia;
“The Ark of the Covenant”: https://en.wikipedia.org/wiki/Ark_of_the_Covenant
9. An Asherah pole was a sacred pole (or sometimes a tree) that was used
in the worship of the Goddess Asherah. The Asherah pole was often mentioned in
the Old Testament as one of the ways the Israelites sinned against their God by
worshipping other gods. The
"Asherah pole" was mentioned in the Judeo/Christian Bible a number of
times, including Exodus 34:13 (NIV): "Break down their altars, smash their
sacred stones and cut down their Asherah poles." The Israelites were
commanded to destroy any Asherah pole they found - however, it seems that the
custom, as well as the worship of Asherah, was absorbed and retained
nevertheless by Israelites for a considerable time. For more:
https://en.wikipedia.org/wiki/Asherah_pole
10. Foster,
Roy F., Modern Ireland: 1600 - 1972,
1990, Penguin Books, N.Y
11. Lovelock, James with Margulis, Lynn:
Gaia: A New Look at Life on Earth, 1979,
Oxford University Press, Oxford, England.
