What Wisdom is and how she came to be, I will now declare,
I will hide none of the secrets from you;
I will trace her right from the beginning
And set out knowledge of her, plainly,
Not swerving from the truth.
(Book of Wisdom, Chapter 6:22 Jerusalem Bible)
Last week, we set out to find Sophia, the missing feminine aspect of the Holy, aware that traces of her presence can be glimpsed in old stories, ancient wells, crumbling parchments, carvings of small feminine figures, buried ritual sites, in the names of hills and rivers. Yet if these ancient sightings were all we had, her tale would be a tragedy, telling of a great treasure irretrievably lost… Instead, the story of Sophia has never ended. Her presence among us is moving towards a shining moment, a fresh revelation.
Years ago, I purchased a book that sat for almost two decades in my library, unopened. When I decided I needed to know more of the Sacred Feminine for this blog, I drew it from my shelf, began to read, and knew almost at once that I had found a treasure: Sophia: Goddess of Wisdom, Bride of God by Caitlin Matthews (First Quest Edition 2001,The Theosophical Publishing House, PO Box 270, Wheaton, IL 60189 -0270)
Here are a few excerpts from the Prologue:
The Goddess simply did not die out or go into cold storage two thousand years ago to be revived today in the same forms she manifested then. If the Goddess wanted to survive and accompany her people, surely she would have done so in a skillful and subtle manner.
Sophia is the great lost Goddess who has remained intransigently within orthodox spiritualities. She is veiled, blackened, denigrated, and ignored most of the time, or else she is exalted, hymned, and pedestalled as an allegorical abstraction of female divinity. She is allowed to be a messenger, a mediator, a helper, a handmaid. She is rarely allowed to be seen in charge, fully self-possessed and creatively operative.
Mother Earth painted by Flo Schell
Sophia is the Goddess for our time. By discovering her, we will discover ourselves and our real response to the idea of a divine feminine principle. When that idea is triggered in common consciousness, we will begin to see an upsurge in creative spirituality that will sweep aside the outworn dogmas and unliveable spiritual scenarios that many currently inhabit. When Sophia walks among us again, the temple of each heart will be inspirited, for she will be able to make her home among us properly. Up to now, she has been sleeping rough in just about every spirituality you can name. (Prologue xxv, xxvi)
What is it about our time that has lured Sophia to walk among us openly again? I suggest that it is what calls to every earthly mother most compellingly: our need. As we have been recognizing in the decades before and after the millennium, our planet is in crisis, and we are finally understanding that we cannot live a healthy life on a sick planet.
COVID has written this truth as clearly as if it were carried in the white smoke of an airplane across the skies. Scientists are connecting the dots. This pandemic and recent outbreaks of illness that arose among other species and became virulent in humans cannot be cured until we recognize that our lives are interconnected with all life on the planet. Our disregard for other species has sent them into crisis, and ourselves as well. A return in our time to our ancestors’ honouring of the earth and all her life as sacred is as crucial as it is alluring.
Decades before this pandemic, Caitlin Matthews wrote:
For the first time in two millennia, the idea of a goddess as the central pivot of creation is finding a welcome response. The reasons are not difficult to find: our technological world with its pollution and unbalanced ecology have brought our planet face to face with its own mortality; our insistence on the transcendence of Deity and the desacralization of the body and the evidence of the senses threaten to exile us from our planet.
The Goddess appears as a corrective to this world problem on many levels. In past ages she has been venerated as the World Soul or spirit of the planet as well as Mother of the Earth. Her wisdom offers a better quality of life, based on balanced nurture of both body and spirit, as well as satisfaction of the psyche. (Prologue xxix)
And so we take up our search for her with hope, trusting that our desire to find her is matched by her desire to be found. Jean Houston writes in Godseed: “The longing with which we yearn for God is the same longing with which God yearns for us.” (130)
In our quest, we may say that “The longing with which we yearn for Sophia is the same longing with which Sophia yearns for us.”
When we begin the search with longing and trust, we soon discover someone is coming to meet us: perhaps in a conversation with a friend, an article we read, a song we hear, an experience that holds that mix of surprise and joy that is her trademark…
For me, this happened only days ago when I was in a time of deep distress, too troubled to even pray for help. CBC Radio’s Classical Music station was offering the “signature series”. I was only half–listening, caught up in my own despairing thoughts, when I heard the announcer say with great conviction, “She will never leave you.” Though he was speaking of the key of F sharp major, the words pierced my darkness with a shaft of light as surely as though he were speaking of Sophia. At once they returned me to my senses, to my trust….
Let us offer ourselves to Sophia as co-creative partners in her coming more visibly among us. A simple practice of sitting in silence for ten minutes each day, perhaps at dawn and dusk, opens a window for her entry, creating a space for her to come to us bearing the wisdom we each need to do our part to assist in her return.