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

Persephone the Wanderer
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.

Persephone: Goddess of the Liminal Realms

"Persephone" 2016

Persephone's Feast Day

When all the names are gone,

fallen like fraying leaves before the coming of frost;

when there is nothing left for memory to feed upon

November incubates an unborn rhythm,

a silent heartbeat.

Perhaps all the wastes of love and time

ferment their healing, underground, here

in these Nigrado depths,

becoming at last Albedo,

the medicine.

Now, there is no valor 

in this rooting among decomposing fragments

of so many lives.

I offer now bread, red fruit, red wine:  to life.

To the voiceless, the lost, the  hungry, and the fallen,

to every transparent lover wandering

these grey Bardos in their solitude.

Come to the table all.

Here is a rich conversation

harvested from the last living garden

a dappled pear, an apple, a pomegranate.

a butterfly in its chrysalis, winged, moist,

the slow rebirth of color

deep in the depths of this dream.

The great Wheel will turn again.

The wheat has new life in it yet.

The blessing will still be given.

          (2005)

Halloween, Samhain, is a liminal time  of year, when the "veils between the worlds" are thin.  Persephone is a "liminal Goddess", a myth that comes to mind at that threshold time just before winter.  

Before she was Persephone, she was Kore,  the young daughter of  Demeter, and in the Greek myth, while gathering flowers she was seized by Hades, god of the Underworld, and taken into the realm of death, the below world of Hades.  Demeter, in her rage and grief, causes the world to die - no plants bear fruit, no bees pollinate, no flowers bloom.  At last an agreement is made in which Persephone can be returned to her mother........but because the youthful Goddess has eaten 6 pomogranate seeds, she must return to the underworld for part of the year to be the wife of Hades.  Kore thus  becomes Persephone, the dual and integral Goddess of both life and of death.

This myth partakes of a very ancient and fundamental  mythos  based upon the cycles of nature, in  which there is a generative  underground realm where the souls of people and animals and vegetation  go after death, returning in the spring to new life. Our most early and ancient ancestors observed that the natural world dies down, seemingly into the Earth,  in the fall ("falls") and then arises from the body of the Earth  ("springs") in the spring.  Hence, all things must return to the great womb/tomb of the Earth Mother, incubated in some mysterious "below realm" to be reborn at the next turning of the year.  It has been suggested that this concept goes as far back as the time of cave paintings, the caves themselves representing the womb of the Great Mother. 

The tale of Persephone is probably derived from the earlier Sumerian myth of the Descent of Inanna, wherein the Great  Goddess  Inanna descends into the underworld realm to encounter her Dark Sister, Ereshigal, who like Hades, or the Noric Hella, presides as Queen of Death.  In this myth, which preceeded the patriarchal Greeks, and it is the husband of Inanna, Dumuzi, rather than the goddess herself, who must travel for part of the year into the Underworld realm to become the husband of Ereshigal as well as the husband of  Inanna.

  "Persephone did what Inanna did. Persephone's myth is about moving into a new state of being.  All the soul riches, the knowledge, the art, everything was running down the drain into Hades and it stayed there.  It stopped circulating.  This was the myth of the descent of Inanna as well; everything went down to Ereshkigal, the keeper of the Underworld, and got stuck there in the universal unconscious.  Ereshkigal, the mind of the underworld, was on strike - she refused to process.   We can look at both of these stories, the stories of Persephone and Inanna, and see that these two Goddesses are pathfinders.  Pathfinders to the unconscious, to the other worlds.  Persephone, Kore who becomes Persephone, creates something new that was not thought of before her journey.  And that's a very important myth for our time.  And it's also why the Eleusinian Mystery, which was about Persephone and Demeter, was the defining experience of mature spirituality in the Mediterranean basin for 2,500 years."

    ......Elizabeth Fuller, The Independent Eye

 I felt like sharing again an excerpt from a book that has been  important to me in my own discovery of the  Goddess, the 1989 THE GODDESS WITHIN, by Jennifer Barker (formerly Woolger) and Roger Woolger.  And there is a personal story about that book I would like to share because it demonstrates the way, when we "follow our bliss", we can find a synchronistic pathway of "touchstones" that lead the way.  

In 2003 I spent a month at Byrdcliffe artists colony in Woodstock, New York.  I was working on some masks  about Persephone, and moved by the book, wanted to contact Jennifer Barker to thank her, and ask if she might possibly give me an interview.  Although I found references in the internet  to her living in Vermont and occasionally offering workshops specifically on women and the Persephone archetype, I could not find any way to contact her.

At Byrdcliffe during my residency they had a masked ball, and I happened to strike up a conversation with an artist who lived in the area.  We agreed to meet for lunch to continue the conversation the following week.  Over coffee I told her about my fascination with the Woolgers book,  how it looked like the Woolgers were originally from the area, but I was unsuccessful in locating the woman who wrote so profoundly about Persephone.  My lunch companion said "Oh, you mean Jennifer?  She and Roger got divorced and she moved to Vermont.  I can give you her number if you like."

It seems they were friends, and just like that I had a contact, and a personal introduction!   When something like this happens, it is not only encouragement to continue the Vision Quest, but it is also about being given a key to your own inner life work.   I did end up calling Jennifer Barker and making arrangements to go to Vermont for an interview, but as it turned out I had to return before I could make the trip.  I still very much regret that lost opportunity.

"Persephone" 2003

 REFLECTIONS ON PERSEPHONE

Excerpts from THE GODDESS WITHIN, by Jennifer Barker and Roger Woolger

(1989,Fawcett/Columbine)

“In the true life of the spirit there is both light and dark, joy and woe, and the unconscious has both a higher and a lower aspect.  To fulfill her greater destiny, Persephone cannot have one without embracing the other.  Her deepest challenge is to unite the dark and the light sides of the Goddess in herself." 

At the heart of the great myth lies Hades, who is none other than Death personified.  When Persephone the maiden marries Hades, it is tantamount to saying that the maiden in her dies.  It is a figurative death, required by the greater wisdom of the psyche, a sacrifice that is also, as we have seen, an initiation.  Willingly or unwillingly, the Persephone woman has been called to renounce her innocent maidenly self and spend a large portion of her life going in and out of the underworld.  Most often she will do this in the role of a helper or guide to others.  Because she has been there herself, looked at the most terrible sides of human suffering, and survived, she is now a beacon.
 

It is no coincidence that all the accounts we have of the abduction of Persephone pass over in silence what happens to her immediately after Hades drags her into the darkness.  It is indeed a "mystery", a word that means "something that cannot be spoken"", from the Greek myein, which means "to keep silent".  Yet we know that death and loss were central to the mystical transformation that every initiate into the way of Persephone had to undergo. 

The return to the Mother, to Demeter is no longer the return of a maiden, but of a mature goddess, who now knows sexuality, death, and separation.  The return is a reminder that the two goddesses are in fact one, that together they represent the wholeness of being of the Great Mother, who can endlessly be separated from herself, endlessly die, and endlessly be reborn, as woman, as earth, as cosmos.

This is an awe-inspiring aspect of the primordial figure of the Great Mother that we have mostly lost today:  namely,  that she contains within her all opposites.  She is both youth and age, both maiden and mother, both warrior and tender of the hearth, and most significantly, both life and death.

Greek culture has been justly celebrated for its quality of brilliance and light, its establishment of the supremacy of reason, logic, and philosophy, it's lucid vision of the outer, physical world.  If there is a god who epitomizes this consciousness, it is Apollo, sublime god of light, reason and harmony.  Yet so much emphasis upon the light could not exist without a dark shadow being cast.  So, among the gods, as with the goddesses, there are splits and polarities.  The darker brother of Apollo is thus Dionysus, lord of ecstasy, madness, divine drunkenness, and sacrificial death, the very antithesis of Apollonian clarity.  Likewise, Zeus, imperiously sitting high upon his heavenly Olympian throne, must have a dark brother to oversee the lower depths - the mysterious and barely mentioned Hades. 

Once we realize this, we can begin to see that Persephone and her mother, Demeter, represent the two major opposite aspects of the primordial Great Mother that the Greek psyche was struggling to maintain.  Their myth represents, among other things, an attempt to see the whole momentous relationship of the higher and the lower, the light and the dark worlds, as part of a dynamic relationship, a cycle of life and death in which all beings participate.

If it were left to the male gods alone, there would be no such cycle, for masculine consciousness, lacking the inner mysteries of the body, of the menstrual cycle, of pregnancy and birth, has no cyclical awareness built into it.  Which is another way of saying that masculine consciousness knows nothing of the mystery of the life force. 

Masculine, Apollonian consciousness always tends toward mutually exclusive polarities:  something is either this or that, it is either day or night, but not both.  This is the whole basis of Aristotle's logic, one of the supreme achievements of Greek culture - at least according to the official patriarchal view of Western history.

Feminine or matriarchal consciousness, symbolized by the moon, lacks the extremes of mutually exclusive polarities - dark versus light, good versus evil - those dualities Western culture, especially Christianity, has grown so fond of.  Instead there is the model of the far subtler light of the moon in her infinite variations of light, shade, and darkness, forever changing, forever renewing herself…………The awesome side of Persephone as queen of death eventually became more frightening the more it was suppressed.  And it is, of course, in its suppressed form that it returns to torment the imagination of medieval Christianity in its paranoid fear of witches.

The mature Persephone who has returned from her journey lives somehow beyond the ordinary world, but she remains nevertheless intimately familiar with it.......In her completed form she unites the beginning and the end of the life cycle, birth and death in herself;  so, as an old woman she still retains her youthfulness, and as a young initiate she cheerfully carries the wisdom of years.”

PERSEPHONE'S WOUND:  THE ETERNAL SACRIFICIAL VICTIM

“When a woman is over identified with Persephone she will invariably be attracted to situations in which she or others get hurt.  She may have accidents or strange illnesses that render her dependant upon welfare.  She may find herself unavoidably taking care of ailing or dying parents.  She may attract to her charming but ultimately brutal and intimidating men she cannot escape from.  None of these events are her doing.  They appear out of the blue; relentless, crushing, unexplained.  When we look at these stories more closely, we find one common pattern:  she is powerless and usually passive.  These things happen to her.  Yet she seems, on examination, strangely drawn to them, as if they were indeed her fate.  We are led to suspect that the Persephone woman has a secret attachment to a deeply human and intractable theme:  the wretchedness of the innocent victim!

Only Hades can claim the victim.  Only a genuine encounter that brings the death of all ego, all attachment to innocence, can put to rest the misplaced pride of the victim once and for all.  This is Persephone's challenge, her moment of truth.” 

PERSEPHONE UN DESCENDED

“In her darkness and dividedness, the young Persephone woman yearns for the spirit to rescue her and deliver her from her inner confusion.  So when she learns of metaphysics and occult practices, she will frequently seek solace in the higher authorities of spirit guides, ascended masters, astrology, karma, and so forth.  This is part of the motivation that lead her to become a healer or channeler herself.  However, there is often a huge element of compensation in the way of the spirit, of channeled guides and masters, since it is all upward, into the light.  Unless she fully honors her dual nature, one that mediates between both the light and the darkness, between the living and the dead, she can become unaccountably arrested in her development.

Her true savior is not Zeus, but paradoxically, his dark brother Hades.  The wisdom of this extraordinary myth is that the source of Persephone's transformation comes from beneath, from the lower depths of soul, not from the higher reaches of spirit.  The spirit in its Olympian form cannot initiate Persephone.”

To be fully effective as a healer, Persephone must first, like all healers, heal herself.  But for Persephone this is not so easy.  Ironically her very capacity for empathy and psychic understanding is her greatest obstacle to the process.  Unless she finds outside help......all she will do is attract to her mirrors of her own unresolved victimization.

Why?  Because she does not know how to remain detached and separate from those whose suffering she feels so acutely; she lacks ego boundaries.  In her openness to the unconscious in herself and others, she is constantly fusing with the personalities and sufferings of those who are drawn to her.  Without the objectivity of a strong ego, she gets hopelessly bogged down in he morass of her patients' sufferings.

THE TWILIGHT OF THE GODS?

Understanding the meaning of Persephone's descent and her connection to the spirit realm is especially urgent today.  Thousands of women (and men) are currently discovering mediumistic talent or so-called channeling.  In addition to this, no one could fail to notice the minor epidemic of enthusiasm for metaphysics. Cold it be, as the late Joseph Campbell, the unparalleled authority on myth and religion observed, that the emergence of Persephone consciousness that we are currently seeing is actually part of a "twilight of the gods"?  In one of his last essays, written shortly before his death, Campbell raised the possibility that the old gods are dying and new ones are breaking forth from the collective unconscious to take their place as humanity approaches a whole new era.

If this is so, from a Jungian standpoint this would mean that the very structures and energies of the deep unconscious, which symbolically we perceive as "gods" and "goddesses" are undergoing a profound shift.  So, the type of persona who is most sensitive to such shifts, the seer or mediumistic type we are calling the “Persephone woman“, is going to be right at the center of this momentous eruption of new psychic and spiritual powers…..But to live for much of one's waking life "among the dead" can put enormous psychic strain upon any woman (or man) with a mediumistic temperament, especially when her experiences are misunderstood or feared, as is frequently the case.  More than any of the other goddess types, the Persephone woman can experience deep alienation, sometimes bordering on breakdown, if her true nature and vocation are not recognized. 

For the fact is that the underworld is essentially a place of spirits.  Which means that it is, alas, singularly lacking in warmth, substance, or what most of us would call reality.  How the Persephone or mediumistic woman relates to this realm, with its threats of dissociation, madness, and despair, therefore poses a unique challenge to our psychological understanding."

Goddess of the Equinox

Persephone (2016)

Persephone, it seems to me,  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 of  turning of the wheel.  

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, deny, the slow creep of winter.  And yet that beautiful, or horrific, or both, Leveler is already advancing over the horizon, implacable and indifferent.    

This is true of nature, this is true of biological life, and it's true of our psyches as well.  When Persephone sings at the balance points of the year, at the crossroads, I believe in listening to Her song,  whether it occurs in the bright lit flowering fields, or is an echo issuing from caverns deep in the Underworld.  And that is the point at which Hecate appears 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.  I myself have felt that emotional frailty, anxiety, the "taste of winter" (even in Arizona!) that this time of planetary change brings.   I continue to attempt to allow those feelings to educate me by the process of their arising.   You try to discover the language and content of all the songs the Persephone sings,  what the soul is trying to tell you.  You don't "transcend" the voice of Persephone, you mature and change, you keep on moving, as She does.

This is Persephone's time of Balance, of Equinox, Her Integral being.  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 only accept this Moving Point of Balance.   We are all, in the final analysis, Wanderers.

Persephone the Wanderer
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.

The Feast of Samhain 2014

I'm getting ready for my annual "Feast of Samhain", and having fun decorating the altar with Marigolds, a precious bottle of honey Mead, a remembrance of all the good things we are so generously given in life, and most of all, a remembrance of all those who came before us to bring us here, and give us the Gift of Life.  

 Walking, I am listening to a deeper way. Suddenly all my ancestors are behind me. Be still, they say. Watch and listen. You are the result of the love of  thousands.
 
-Linda Hogan*

As always, being in full glorious irritable  Cronehood now, as the stores abound with ghouls, vampires, and witch silhouettes on brooms, I grouse at the loss of this important holiday for most people, the sanctity of "Hallowed Eve" replaced with scary ghosts - although, costume balls and trick or treating is something truly worth doing, and I'm sure the visiting Beloved Dead enjoy it all as well!
 

Witches on brooms!  Hah!  The meaning of the broom was an ancient folk tradition of "sweeping away the Bad", sweeping out of the house the bad energies, illness, and spirits that weren't "welcome to the Feast".

And the ghosts...........well, that's what the Feast, like Dia de los Muertos, is all about:  inviting the Beloved Dead to the party, setting the place of honor at the head of the table for them, drinking their favorite wine and preparing their favorite dishes, and lovingly telling their stories, jokes, and singing their songs. 

 Among those who we've lost this year, my brother Glenn, and my friend Jeff Rosenbaum, a prime creator of the Starwood Festival and A.C.E.  Jeff, I am somehow certain you're visiting a whole lot of Feasts, and all of them raising a glass to you.   And Margo Adler, author of Drawing Down The Moon, and my friend Sandy Wentz........



And there are those who have left, and are leaving, this World who also, most urgently, must not be forgotten.  

"The Sixth Extinction"

My wise friend Joyce sent me a lovely blurb today from an astrologer in NYC which I take the liberty of reprinting here.  I especially like her use of the Rumi poem, and her mention of Persephone, the Goddess of both Spring and Death, eternally moving in a Circle.  

I always leave Pomegranates for Persephone on my Alter.  For some reason, words are not with me these days, and the well of poetry left me years ago.......but every year this time I remember a poem I wrote for Persephone that I still love, and enjoy sharing that here once again as well.
        

"Persephone"

PERSEPHONE'S  FEAST  DAY

When all the names are gone
when there is nothing left
for memory to feed upon
November hides
an unborn  promise.

All the wastes of love and time
Become, at last, alchemy.
To ferment their healing, here
in these nigrado depths,
becoming  albedo,
the medicine.

    I offer now bread, red fruit, red wine.
    To life.

To the harvest that was,
the  kisses of summer past
fragrant  as  petals on the wind,
 to the poet and the bard, the mother  and husband,
laughter of children, the confidence
of  bountiful fortune.

And to those outcast as well -
the inarticulate, the lost,  the hungry  and fallen.
To every transparent lover
wandering these bardos in their solitude.

To age and youth, light and dark,
Tenderly entwined in their embrace:

Come to the table, all.

Here is a rich conversation
harvested from the last living garden.
A dappled pear, an apple, a ripe pomegranate
A butterfly in its chrysalis, sleeping.

The slow rebirth of color
    deep in the depths of this dream.

The sundial will circle once more,
The wheat has new life in it yet.

    The blessing will be given.

BLESSED SAMHAIN TO ALL!

Fall Astrology Café   
by Virginia Bell

 Halloween October 31  "The Season of the Crone"

Called Samhain (summer's end) Halloween is the Celtic New Year and one of the
four cross-quarter holidays (the others are Imbolc, Beltane and Lammas). It is
said to be a time when the veil of the astral world is lifted, the psyche is
unfettered, and anything is possible. The pagan idea used to be that the crucial
joints between the seasons opened cracks in the fabric of space-time, allowing
contact between the ghost world and the mortal world.

This is the time of the Crone, the witch, and the weaver; the time of year to
honor our ancestors and to connect with them for guidance on the year ahead.
Decorate your altar with photographs of friends, family who have passed over as
well as your heroes and heroines. The last day of October is the beginning of
the year's dark season. Traditionally, it is the time Persephone returns to the
underworld to take her place with Pluto her husband and her consort. Like
Persephone we now begin to turn inward, to go deep and connect with what is
real. At this time we can access the unknown and the unseen. What is it you
desire to bring to consciousness? Remember, what is freed at Halloween is
conquered and integrated. Open to the deep rivers of your wisdom and intuition.
Surrender to the space between the worlds.

It is your turn now.
You waited, you were patient.
The time has come,
for us to polish you.
We will transform your inner peal
into a house of fire.
You're a gold mine.
Did you know that,
hidden in the dirt of the earth?
It is your turn now,
To be placed in fire.
Let us cremate your impurities. 

Rumi

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The Equinox and Persephone

 

The Big Thaw
starts with a trickle
water running through silence
as innocuous as breath, a slight relaxation
at corners of the mouth.

Just when winter has become a habit,
an old coat the sun peels off with a touch.
Your foot leaves a signature in new mud,
shiny as a 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 someone's glance.

Lauren Raine 

Somehow the Spring Equinox has arrived, this winter, as other winters, has been survived, the drumbeat of Mother Earth beneath feet bared is quickening, the hum of life vibrates, the budding of trees is again a cyclical magic. If I still lived in Vermont, as I once did,  I would be hearing the sounds of snow melting in little trickles, a kind of underground budding and quickening  reflected in the eyes I look into.  The Equinoxes are all about the constant Balance of life's seeming dualities, the serpentine movement from Death into Life and Life into Death, light and dark, yin and yang.  To me, Persephone is the Goddess of the Equinoxes, because her journey from the underworld into spring is the transformative journey of nature. 

Before she earns her name, Persephone is Kore, the youthful aspect of the Triad Goddess, the naive Spring Maiden.  In Greek myth, Kore,  the daughter of Demeter,  is seized by Hades, and taken into the underworld.  Demeter, in her grief, causes the world to die - no plants bear fruit, no bees pollinate, no flowers bloom.   At last an agreement is made in which Persephone can be returned to her mother........but because the youthful Goddess has eaten 6 pomegranate seeds, she must return to the underworld for part of the year to be the wife of Hades. It is Hecate, with Her two torches, who assists Kore to return from the darkness into the world of light, and Kore matures into  Persephone, the dual and integral Goddess of both life and of death.

"Light is the left hand of darkness"

...........Ursula Leguin

This myth partakes, and is probably derived from, the much earlier Sumerian myth of the Descent of Inanna, wherein the Goddess descends into the underworld realm to encounter her Dark Sister, Ereshigal, Queen of Death, and it is the husband of Inanna, Dumuzi, who must travel for part of the year into the Underworld realm to become the husband of Ereshigal as well as Inanna.  In both these myths there is great wisdom about not only the cycles of the natural world, but our own participation in these cycles, physically, emotionally, psychically.  Without the sleep of winter there can be no exuberance of spring,  without incubation there can be no birth.   If we attempt to remain in perpetual youth, we cannot mature into the empowerment of adulthood.  If we refuse to allow ourselves to grieve, we cannot heal and move into new ways of being.

"Persephone did what Inanna did. Persephone's myth is about moving into a new state of being in the eternal cycles of life. 

 All the soul riches, the knowledge, the art, everything was running down the drain into Hades and it stayed there.  It stopped circulating.  This was the myth of the descent of Inanna as well; everything went down to Ereshkigal, the keeper of the Underworld, and got stuck there in the universal unconscious.  Ereshkigal, the mind of the underworld, was on strike - she refused to process.   We can look at both of these stories, the stories of Persephone and Inanna, and see that these two Goddesses are pathfinders.  Pathfinders to the unconscious, to the other worlds.  Persephone, Kore who becomes Persephone, creates something new that was not thought of before her journey.  And that's a very important myth for our time.  And it's also why the Eleusinian Mystery, which was about Persephone and Demeter, was the defining experience of mature spirituality in the Mediterranean basin for 2,500 years."

    ......Elizabeth Fuller, The Independent Eye 

 

 So today I, along with the shades of an ancient world and the unborn children of the future, honor the return of bright Persephone to the bright fields of her Mother, Demeter, Mother Earth, who is also the Mother of us all.  May a deep understanding of Balance enter our world on this sacred day, to enrich the fertile seasons ahead, may that same Balance bless all our lives.