Emergence and the Spirituality of the Sacred Feminine
Emergence: the universe flares forth out of darkness, creating, over billions of years, through trial and error and trying again, astounding newness: carbon for life in the middle of a star…. the birth of planets, our earth holding what is required for life to emerge….the creation of water from hydrogen and oxygen….the emergence of a cell with a nucleus.
Each of these seemingly impossible happenings did happen, offering us humans the hope that the impossible tasks confronting us in our time can be creatively addressed, showing us, as Brian Swimme expressed it, a domain of the possible beyond imagination.
Our human endeavour has been powered by non-renewable energy resources. Our task now is to reinvent the major forms of human presence on the planet in agriculture, architecture, education, economics…. We need to align ourselves with the powers of the universe, consciously assisting, amplifying, accelerating the process of creative endeavour.
In her teaching on the Powers of the Universe, Jean Houston speaks about how we can work with the universe in what it is trying to emerge within us.
We set up a schedule. We show up at the page, or in the listening or prayer place, regularly, to signal our intent to be open.
We create internal structures that are ready to receive what wants to emerge in us.
We drop in an idea that puts us in touch with essence, creates in us a cosmic womb so the universal power can work in us. Thus, like Hildegard of Bingen, we become a flowering for the possible, attracting the people and resources that we need.
Among the aspects of human life that require creative imagination for a new birth, I would like to focus on religion/spirituality/our way of relating with the Sacred.
More than thirty years ago the eco-theologian Thomas Berry wrote that:
…the existing religious traditions are too distant from our new sense of the universe to be adequate to the task that is before us.
We need a new type of religious orientation….a new revelatory experience that can be understood as soon as we recognize that the evolutionary process is from the beginning a spiritual as well as a physical process. (Dream of the Earth Sierra Club, San Francisco, 1988)
What new revelatory experience, what new type of religious orientation is emerging today?
As I am neither a theologian nor a sociologist, I invite you to experience with me a fragment, a fractal, of the newness in spirituality, that is emerging among women with roots in Christianity, with branches that now extend to embrace a relationship of partnership with a sacred feminine presence whom some would call the Goddess.
Take a chair at the table in a room in a small Catholic college in western Canada. As part of a focus group of thirteen women, drawn from some one hundred interviewees, you’ve been asked to reflect upon the way you blend your Christian faith with a relationship to the feminine holy.
For several hours of concentrated conversation on this topic, facilitated by the research co-ordinator, you listen to your new companions.
What do you see? Hear? Experience? On this sunny late spring morning, one of the women leads an opening prayer in the four directions, calling on the presence of the Sacred Feminine to guide us in wisdom, in newness, nurtured by the gifts symbolized by earth, air, water and fire.
As each woman speaks, you notice the different pathways that have brought them here, that have awakened their awareness of a Holy Presence that is feminine. For some it is the writings of the feminist theologians, uncovering the deep but largely neglected tradition of Sophia /Wisdom, the feminine principle of God. For others it is through earth–based spiritualities such as indigenous beliefs and practices, or involvement in ritual, or Wiccan studies.
For the several Catholics present, Mary has been the pathway. As one woman recalls, “I was taught as a child that God was too busy to hear my prayers so I should pray to Mary instead.” Listen as other women tell of travels to places where the Sacred was known and honoured as woman in ancient times, especially sites in France and elsewhere in Europe sacred to the Black Madonna.
Statue of the Black Madonna in Holy Wisdom Benedictine Monastery in Wisconsin
But mostly you are struck by the way that for each one, imaging the Holy as feminine has given a voice, a new power, a sense of her own value that were lacking to her in the time when God was imaged as male. Imaging God as woman gives an honouring to women’s bodies, especially needed in a culture where the standard for feminine beauty (young, slim, nubile) is set by men.
You hear women share without bitterness, but with a sense of having come to a place of grace, childhood and adult experiences of feeling devalued in Church – related settings because of being female. You smile with recognition as one woman recalls that when her teacher said, “God is in everyone,” she had asked, “Is God in me?” and was assured that was so. “Then is God a woman?” she asked.
Her teacher, a nun, responded, “There are some mysteries we are not meant to understand.”
Listen now to the responses when the facilitator asks, “How do you express your relationship with the Feminine Divine? Would you call it worship?”
No one feels that word fits. “She is a mother…”
“At first she was mother, but now is more of a friend”…
“A partner, inviting me to co-create with her.”
“Devotion is the word I choose, because it holds a sense of love,” and to this many agree with nods and smiles.
What stirs in you as you listen? Do you begin to sense that there is more to this emerging relationship to the sacred feminine than our need for her, our longing for her?
Is this emergence initiated perhaps by the Holy One herself who comes to us in our time of great need?
Statue of Brigid of Kildare
Brigid of Ireland has been called “the acceptable face of the Feminine Divine”. Ancient Goddess and Christian Saint, Brigid is the threshold woman for our time.
Look around the table at your companions: these are power houses. The submissive woman, so beloved of patriarchal religions, has no place in a life devoted to the Goddess.
There is a rage for justice, for the transformation of life on the planet. One woman here has taken on the task of building and maintaining natural hives for bees; one is a film-maker who wants to tell stories of women that will change the way we see ourselves in the images of most films and television; one is a Baptist minister who writes of the way Jesus is himself an embodiment of the Sophia-Wisdom principle; one is a theologian who identifies the Spirit as the life force found everywhere in each land and culture and tradition, linking all of life; one fiercely joins the struggle to defeat those who would modify and monopolize the seeds of the earth, or put poison in ground water to release its gas…
As you look at these devotees of the sacred feminine at this table, you see that they are living the new revelatory experience that Berry wrote about.
They are themselves the beautiful reflection of the Sophia, the Sacred Feminine, the Goddess of many names, emerging in the lives of the women and men of today who are opening themselves to her. They are, we are, the ones ready with her creative power at work in us to take on the great tasks that our times require.
Gloria Steinem has written: God may be in the details, but the goddess is in the questions. Once we begin to ask them, there is no turning back.
How will we assist in this Emergence?