Category Archives: Anne Baring

Anne Baring, Sacred Feminine

Entering the Rose Garden: Four

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Reflection for March 9, 2023

Where might we who yearn to find the lost Divine Feminine seek for her? Anne Baring concluded her presentation on the Shekinah with directions for our quest.

Mary, Untier of Knots

Her first suggestion will be familiar to us: The Biblical Books of Proverbs, Ecclesiasticus and Wisdom. These we have encountered in our earlier exploration of Rabbi Rami Shapiro’s writings in The Divine Feminine in Biblical Wisdom Literature.  From this rich source, Anne Baring cites these examples:

In the Book of Proverbs (8: 23-31), Wisdom tells us she is the Beloved of God, with Him from the beginning, before the foundation of the world. She speaks from the deep ground of life as the hidden law which orders it and as the Craftswoman of creation. In the Sistine Chapel, Michelangelo has painted her tucked into the crook of God’s arm. With their vivid imagery, these passages transform the idea of the Holy Spirit, speaking as Divine Wisdom, from abstract idea into living presence.

In the Book of Wisdom…Wisdom is described as sitting by the throne of the Lord in heaven (9:10) and is spoken of as the Holy Spirit (9:17).

Elsewhere, Wisdom speaks as though, like the Shekinah, she were here, in this dimension, dwelling with us in the midst of her kingdom, accessible to those who seek her out. She is unknown and unrecognized, yet working within the depths of life, striving to open our understanding to the divine reality of her presence, the sacredness of her creation, her justice, wisdom, love and truth. In the Book of Ben Sirach (Ecclesiasticus) Wisdom, perhaps recalling the time when she was honoured and worshipped in the First Temple, proclaims herself to be the soul and intelligence of the cosmos, rooted in tree, vine, earth and water and active in the habitations of humanity. She is the principle of justice that inspires human laws. She appeals to all those who are desirous of her to fill themselves with her fruits, “For my memorial is sweeter than honey, and mine inheritance than the honeycomb.” (24:20)

Anne Baring calls this “the language of the immanence of the Divine Feminine in the world”.  Anne continues: “To those who, like Solomon, prized her more highly than rubies, Wisdom was their wise and luminous guide.”

I prayed and understanding was given me: I called upon God, and the Spirit of Wisdom came to me…I loved her above health and beauty, and chose to have her instead of light, for the light that cometh from her never goeth out…For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty… She is the brightness of the everlasting Light, the unspotted mirror of the power of God, and the image of His goodness … She is more beautiful than the sun, and above all the order of stars: being compared with the Light, she is found before it… I loved her, and sought her out from my youth. I desired to make her my spouse, and I was a lover of her beauty. (Wisdom of Solomon 7: 7,10, 25, 26, 29, 8:2).        

Anne Baring’s treasure map leads to another source where knowledge of the Shekinah may be found:

During the last fifty years or so, it has become increasingly clear that there was a great underground stream of human experience which flowed from the thriving city of Alexandria into several different channels—into the writings of the early Christian Gnostics discovered at Nag Hammadi, into the Hermetic Tradition and the later Alchemists, and the transmitters, both Jewish and Christian, of the ancient cosmology of Kabbalism. Hellenistic Egypt in the second and third centuries AD was the ultimate source of all these traditions yet we now know that the roots lie deeper, in the temple teachings of a far older time, whether in Palestine or Egypt. Alexandria was a Greek city, the meeting place of East and West – a vibrant crucible for the exchange of ideas and teachings between Egyptians, Greeks, Syrians and Jews, and also sages from far-away Persia and India….In Alexandria Divine Wisdom and the Holy Spirit was called Sophia –the Greek word for Wisdom – a name which descended to the time when the emperor Justinian built the great Christian Basilica in Constantinople called Hagia Sophia.  

The Gnostics were a group of early Christians, some descended from the Jews who fled Jerusalem in 70 AD following the destruction of the temple by the Romans. They claimed to have the secret teaching of Jesus, given by him to his closest disciples, including James and Mary Magdalene. There were many Gospels circulated among them in addition to the four we now know. One of these: “The Gospel of the Beloved Companion” attributed to Mary Magdalene, found its way to France from Alexandria in the First Century. This book has recently been translated from the Greek by Jehanne de Quillan.

Anne Baring quotes from Elaine Pagels (The Gnostic Gospels) on the fate of these other Gospels by the close of the second century AD: Every one of the secret texts which gnostic groups revered was omitted from the canonical collection, and branded as heretical by those who called themselves orthodox. By the time the process of sorting the various writings ended…virtually all the feminine imagery for God had disappeared from the orthodox Christian tradition.

As Anne Baring tells us, until 1977 with the publication of the texts discovered in 1945 at Nag Hammadi, “no one knew that some groups of early Christians had an image of the Divine Mother whom they had named ‘The Invisible within the All.’”  

In the Christian era, the “further and final loss of the Divine Feminine” was brought about. In AD 325, the Church Council of Nicaea associated Wisdom with Christ as the Logos, the Divine Word. 

From this time the Christian image of the Trinity of Father, Son and Holy Spirit became wholly identified with the masculine archetype.  The ancient connection between the Holy Spirit and the Divine Feminine was irrevocably and, for western civilization, tragically lost. The monotheism of the three Patriarchal religions has led to the situation today where the Earth is no longer viewed as sacred and we are confronted with the catastrophic effects of the loss of the Divine Feminine.      

     Anne Baring offers this question for our Reflection:

“What difference would there be in your life if the Shekinah-Sophia was a living presence for you?”

Anne Baring, Shekhinah

Entering the Rose Garden Part Three

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March 3, 2023

Whatever their ways,

they are all in love with you,

Each comes, by a path, to the Rose Garden

Niyazi Misri

(This is the third Reflection based on the opening talk Anne Baring gave to Ubiquity University’s online course: “Madonna Rising” in August 2020. I am grateful to Anne Baring for making her lecture notes available to participants. Direct quotes are designated by quotation marks, or for longer sections, by the use of italics.)

The Feminine Face of the God-Head

In the mystical tradition of Judaism, the Shekinah or feminine face of the god-head is named as Cosmic Womb, Palace, Enclosure, Fountain, Apple Orchard and Mystical Garden of Eden. She is named as the architect of worlds, source or foundation of our world, also as the Radiance, Word or Glory of the unknowable ground or godhead. Text after text uses sexual imagery and the imagery of light to describe how the ray which emanates from the unknowable ground enters into the womb—the Great Sea of Light—of the Celestial Mother and how she brings forth the male and female creative energies which, as two branches of the Tree of Life, are symbolically King and Queen, Son and Daughter. A third branch of the Tree descends directly down the centre, unifying and connecting the energies on either side….The Heart centre of these three branches or pillars…is called Tiphareth.

Spiral Galaxy : Birthing Womb of the Universe

As “the indwelling and active Holy Spirit”, the Shekinah is both “divine guide and immanent presence”. She it is who frees us from beliefs that separate us from our source, restoring the world to “union with the divine ground.” By bringing into being all that is ensouled by the divine source, “she generates the manifest world we know”, remaining here until “the whole creation is enfolded once again into its source.”

Kabbalism sees “the divine Mother-Father image…expressed as the male and female of all species”.

Humanity, female and male, is therefore the expression of the duality-in-unity of the god-head. The Shekinah is forever united with her beloved Spouse in the divine ground or heart of being and it is their union in the god-head that holds life in a constant state of coming into being. Yet she is also present—here with us—in the material reality of our world. The sexual attraction between man and woman and the expression of true love between them is the enactment or reflection at this level of creation of the divine embrace at its heart that is enshrined in the cherished words of the Song of Songs: “I am my beloved’s and my beloved is mine.”(6:3)  Human sexual relationship, enacted with love, mutual respect and joy, is a sacred ritual that is believed to maintain the ecstatic union of the divine pair.

Sacred Marriage: image by Meinrad Craighead

Dwelling as divine presence in all that is, the Shekinah assures that “nothing is outside spirit.”

In the radiance of that invisible cosmic Sea of Light, everything is connected to everything else as through a luminous circulatory system. Moreover, the Shekinah is deeply devoted to what she has brought into being, as a mother is devoted to the well-being of her child. All life on earth, all levels and degrees of consciousness, all forms of what we  see and name as “matter” are the creation of the primal fountain of Light, and are therefore an expression of divinity.

The colours associated with the Shekinah are blue and gold. She is the ground of the human soul, its “light body”, its “outer garment, the physical body, and its animating spirit or consciousness.” The Shekinah is “the holy presence of the ‘glory of God’ within everyone.”

We, all of us, moving from unconsciousness and ignorance of this radiant ground to awareness of and relationship with it, live in her being and grow under her power of attraction until we are reunited with the source, discovering ourselves to be what in essence we always were but did not know ourselves to be—sons and daughters of God, living expressions of divine spirit.

Like Isis, widowed, mourning, searching for her beloved Osiris, the Shekinah wears a black robe. This signifies “the darkness of the mystery which hides the glory of her Light.” This imagery “was carried forward to the Black Madonna.”

The imagery of Kabbalism may also be discerned in fairy tales. The forgotten image of the Divine Feminine, the veiled Shekinah appears as the Fairy God-mother who “presides over her daughter’s transformation from soot-blackened drudge to royal bride”.

Might Cinderella represent, as Harold Bayley suggests in The Lost Language of Symbolism, “the human soul as it moves from ’rags to riches’.”

Cinderella’s three splendid dresses, which could be equated with the “robe of glory” of certain kabbalist and gnostic texts, represent the soul’s luminous sheaths or subtle bodies, as dazzling as the light of moon, sun and stars.

Just as the soot-blackened girl in the fairy tale puts on her three glorious dresses to reveal herself as she truly is, so does the human soul don these “robes of glory” as she moves from the darkness of ignorance into the revelation of her true nature and parentage.

Anne Baring

Entering the Rose Garden: Two

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Sophia Posting for February 25, 2023

Whatever their ways,

they are all in love with you,

Each comes, by a path, to the Rose Garden

Niyazi Misri

 Anne Baring finds in the richness of Kabbalistic teachings and traditions traces of the luminous period of the First Temple in Israel. Thanks to her generosity in making her lecture notes available to those who participated in Ubiquity University’s online program “Madonna Rises”, I have Anne Baring’s own words to rely on. Short quotes are in quotation marks, longer ones designated by the use of italics. 

Last week, we reflected on The Tree of Life as an image of the soul of the cosmos. “Every aspect of creation, both visible and invisible, is interconnected and interwoven with every other aspect.” In the Tree of Life there exists “one cosmic symphony”.

The Tree of Life is no hierarchical descent from invisible to visible. Rather it is “an image of worlds nesting within worlds, dimensions within dimensions emanating…from within outwards…the tapestry of relationships which connect invisible spirit with the visible fabric of this world…. At the innermost level is the unknowable source or god-head, at the outermost the physical forms of matter.”

And who or where are we in this “one unified web of life: one energy, one spirit, one single cosmic entity”?   

Anne Baring responds: “According to this Tradition, we are, each one of us, that life, that energy, that spirit.”

There is something still more wonderful: an intermediary between “the unknowable source” and “the physical forms of matter”: the Shekinah:

The Shekinah is the image of the Divine Feminine or the Feminine Face of God as it was conceived in this mystical tradition of Judaism. In the image and cosmology of the Shekinah, we encounter the most complete description of Divine Wisdom and the Holy Spirit as the indissoluble relationship between the two primary aspects of the god-head that have been lost or hidden for centuries.

The Shekinah- the feminine co-creator- is the Voice or Word of God, the Wisdom of God, the Glory of God, the Compassion of God, the Active Presence of God: intermediary between the mystery of the unknowable source or ground and this world of its ultimate manifestation.

The concept of the Shekinah as Divine Wisdom and Holy Spirit ….transmutes all creation, including the apparent insignificance and ordinariness of everyday life, into something to be loved, embraced, honoured and celebrated because it is the epiphany or shining forth of the divine intelligence and love that has brought it into being and dwells hidden within it.

The elimination of the image of the Great Mother took away from us the concept that “the whole of nature was ensouled with spirit and therefore sacred”. People living through the millennia of Patriarchal religions lost “their age-old sense of participation in a Sacred Order.”

The Shekinah, named as Divine Wisdom and Holy Spirit- divinity present and active in the world- supplies the missing imagery of divine immanence which is absent from Judaism, Christianity and Islam. And this mystical tradition brings together heaven and earth, the divine and the human, in a coherent and seamless vision of their essential relationship.

How would the recovery of the Shekinah as the feminine aspect of the god-head, as Mother, Beloved, Sister and Bride transform our image of God? of Nature? of ourselves?

Anne Baring states that “the Shekinah gives woman what she has lacked throughout the last two thousand years in western civilization—a sacred image of the Divine Feminine that is reflected at the human level in herself.”

Yet prior to this in the ancient world Wisdom was always associated with the image of a Goddess: Inanna in Sumeria, Isis and Ma’at in Egypt, Athena in Greece… Anne Baring celebrates the recovery of these ancient images with the even greater richness of the Shekinah’s role in the web of Life:

The Bronze Age imagery of the Great Goddesses returns to life in the extraordinary beauty and power of the descriptions of the Shekinah, and in the gender endings of nouns which describe the feminine dimension of the divine. But the Divine Feminine is now defined as a limitless connecting web of life, as the invisible Soul of the Cosmos, as the intermediary between the unknowable god-head and life in this dimension. The Shekinah brings together heaven and earth, the invisible and visible dimensions of reality in a resplendent vision of their essential relationship and union.

Another aspect of this tradition preserves the image from the Bronze Age of the Sacred Marriage. Rather than a Father God there is a Mother-Father who are “one in their eternal embrace, one in their ground, one in their emanation, one in their ecstatic and continual act of creation through all the dimensions they bring into being and sustain.”

Ann Baring comments:

From the perspective of divine immanence, there is no essential separation between spirit and nature or spirit and matter.  

In a burst of poetic praise, Anne Baring adds:

No other cosmology offers the same breath-taking vision in such exquisite poetic imagery of the union of male and female energies in the One that is both.

Not surprisingly, the kabbalists, in contemplating the mystery of this divine union, turned for inspiration to “The Song of Songs”.

Anne Baring, Uncategorized

Before Leaving the Rose Garden

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For the past four weeks, we have been sitting at the feet of scholar and wise woman Anne Baring as she unfolded for us her research, her intuitions, her reflections on the Divine Feminine, especially as She is known in Judaism as the Shekinah. These teachings have been so rich and profound that they merit more than a brief reading. In preparing the four reflections, I spent many hours seeking to understand Anne Baring’s work, seeking a way to present her teachings so that you might also enter them with joy.

I invite you to spend time re-reading the Rose Garden pieces (below).

What do you hear the Sacred Feminine say to you?

What do you wish to say to her?

You may be blessed to receive a poem in which this Presence of Love speaks to you directly. Or you may be inspired to simply write your own words to this Sacred Presence. I offer you three examples:

Here’s the Dark Mother
by Peggy Rubin
I am the Voice in the whirlwind,
in the place others call, and experience as,
Chaos.
I am above, below, within the Chaos.
I am the darkness. And I am the One to seek when you need to source yourself in joy,
in peace, in turbulence.
But beyond, beyond, way beyond
the normal experience of darkness,
I invite you into the Darkness — beyond and before and after Time.
This is your Source, your Origin.
If things fall apart,
if you fall apart,
come into my all-holding embrace.
I am the energy that shapes and holds universes together.
Can I do any less for you?
There is pressure in my holding
and incalculable power — so
after a time of rest you may begin to feel the pressure
of new birth — persistent, insistent.
I who shape galaxies
do not hesitate to shape you —
fiercely, perhaps — but truly to your most
elegant and beautiful design.
Your design — like the galaxy —
is glorious to behold.
And in my vast darkness
I hold that pattern, and desire
you to recognize it, to become it.
You will not fly apart,
though it may feel like it.
I am holding you and
I am holding your becoming.

Black Madonna

Mother Wisdom Speaks

by Christin Lore Weber

“I am the maiden of joy. 


I am song in the wind and rain upon the rocks.

I am fair love and holy hope and the flight of the dove.

 I am earth, betrothed. I am mystical rose. 


I am the mother of mystery. 


I hold opposites together.

I birth children and sever the cord with my teeth.

Those I love I send away to their lives.

 I am the cauldron of fire and the cup of milk.

I am the two edged knife. 



”I am the old woman: I am the queen.


If you seek me you will find me everywhere.

I am the womb of wise blood.

I am the world’s crown. I am diamond. I am pearl.

 I shine with the wisdom of God.



”I am the circle of being.


I am glory — splendor of infinite life.

I am the spiral, the fullness of being, fully becoming,

 forever, world without end.”

~

Some of you I will hollow out.

I will make you a cave.

I will carve you so deep the stars will shine in your darkness.

You will be a bowl.

You will be the cup in the rock collecting rain…

I will do this because the world needs the hollowness of you.

I will do this for the space that you will be.

I will do this because you must be large.

A passage.

People will find their way through you.

A bowl.

People will eat from you

and their hunger will not weaken them to death.

A cup to catch the sacred rain….

Light will flow in your hollowing.

You will be filled with light.

Your bones will shine.

The round open center of you will be radiant.

I will call you Brilliant One.

I will call you Daughter Who is Wide.

I will call you transformed.

(Originally published in “Circle of Mysteries: The Woman’s Rosary Book“, 

and “Woman Prayers” edited by Mary Ford-Gabowsky)

“In My Glad Hours” by Rainer Maria Rilke

In my glad hours, I will make a city of your smile, a distant city that shines and lives. I will take one word of yours to be an island on which birches stand, or fir trees, quite still and ceremonial. I will receive your glance as a fountain in which things can disappear and above which the sky trembles, both eager and afraid to fall in.

I will know that all of this exists, that one can enter this city, that I have glimpsed this island and know exactly when there is no one else beside that fountain. But if I appear to hesitate, it is because I am not sure whether it is the forest through which we are walking or my own mood that is shaded and dark. (Rilke: Early Journals)  

With what words will you respond to the Sacred Feminine or in what words will this Presence of Love address you? So that we may have a sharing on the Sophiawakens Blog next week before the summer break, please send your words/poetry/insights to me at this email address : amclaughlin@sympatico.ca 

Anne Baring, Sacred Feminine, Shekhinah

Entering the Rose Garden Part Four

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Where might we who yearn to find the lost Divine Feminine seek for her? Anne Baring concluded her presentation on the Shekinah with directions for our quest.

Her first suggestion will be familiar to us: The Biblical Books of Proverbs, Ecclesiasticus and Wisdom. These we have encountered in our earlier exploration of Rabbi Rami Shapiro’s writings in The Divine Feminine in Biblical Wisdom Literature.  From this rich source, Anne Baring cites these examples:

In the Book of Proverbs (8: 23-31), Wisdom tells us she is the Beloved of God, with Him from the beginning, before the foundation of the world. She speaks from the deep ground of life as the hidden law which orders it and as the Craftswoman of creation. In the Sistine Chapel, Michelangelo has painted her tucked into the crook of God’s arm. With their vivid imagery, these passages transform the idea of the Holy Spirit, speaking as Divine Wisdom, from abstract idea into living presence.

In the Book of Wisdom…Wisdom is described as sitting by the throne of the Lord in heaven (9:10) and is spoken of as the Holy Spirit (9:17).

Elsewhere, Wisdom speaks as though, like the Shekinah, she were here, in this dimension, dwelling with us in the midst of her kingdom, accessible to those who seek her out. She is unknown and unrecognized, yet working within the depths of life, striving to open our understanding to the divine reality of her presence, the sacredness of her creation, her justice, wisdom, love and truth. In the Book of Ben Sirach (Ecclesiasticus) Wisdom, perhaps recalling the time when she was honoured and worshipped in the First Temple, proclaims herself to be the soul and intelligence of the cosmos, rooted in tree, vine, earth and water and active in the habitations of humanity. She is the principle of justice that inspires human laws. She appeals to all those who are desirous of her to fill themselves with her fruits, “For my memorial is sweeter than honey, and mine inheritance than the honeycomb.” (24:20)

Anne Baring calls this “the language of the immanence of the Divine Feminine in the world”.  Anne continues: “To those who, like Solomon, prized her more highly than rubies, Wisdom was their wise and luminous guide.”

image of the Sacred Feminine by Marie Osos

I prayed and understanding was given me: I called upon God, and the Spirit of Wisdom came to me…I loved her above health and beauty, and chose to have her instead of light, for the light that cometh from her never goeth out…For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty… She is the brightness of the everlasting Light, the unspotted mirror of the power of God, and the image of His goodness … She is more beautiful than the sun, and above all the order of stars: being compared with the Light, she is found before it… I loved her, and sought her out from my youth. I desired to make her my spouse, and I was a lover of her beauty. (Wisdom of Solomon 7: 7,10, 25, 26, 29, 8:2).        

Anne Baring’s treasure map leads to another source where knowledge of the Shekinah may be found:

During the last fifty years or so, it has become increasingly clear that there was a great underground stream of human experience which flowed from the thriving city of Alexandria into several different channels—into the writings of the early Christian Gnostics discovered at Nag Hammadi, into the Hermetic Tradition and the later Alchemists, and the transmitters, both Jewish and Christian, of the ancient cosmology of Kabbalism. Hellenistic Egypt in the second and third centuries AD was the ultimate source of all these traditions yet we now know that the roots lie deeper, in the temple teachings of a far older time, whether in Palestine or Egypt. Alexandria was a Greek city, the meeting place of East and West – a vibrant crucible for the exchange of ideas and teachings between Egyptians, Greeks, Syrians and Jews, and also sages from far-away Persia and India….In Alexandria Divine Wisdom and the Holy Spirit was called Sophia –the Greek word for Wisdom – a name which descended to the time when the emperor Justinian built the great Christian Basilica in Constantinople called Hagia Sophia.  

The Gnostics were a group of early Christians, some descended from the Jews who fled Jerusalem in 70 AD following the destruction of the temple by the Romans. They claimed to have the secret teaching of Jesus, given by him to his closest disciples, including James and Mary Magdalene. There were many Gospels circulated among them in addition to the four we now know. One of these: “The Gospel of the Beloved Companion” attributed to Mary Magdalene, found its way to France from Alexandria in the First Century. This book has recently been translated from the Greek by Jehanne de Quillan.

Anne Baring quotes from Elaine Pagels (The Gnostic Gospels) on the fate of these other Gospels by the close of the second century AD: Every one of the secret texts which gnostic groups revered was omitted from the canonical collection, and branded as heretical by those who called themselves orthodox. By the time the process of sorting the various writings ended…virtually all the feminine imagery for God had disappeared from the orthodox Christian tradition.

As Anne Baring tells us, until 1977 with the publication of the texts discovered in 1945 at Nag Hammadi, “no one knew that some groups of early Christians had an image of the Divine Mother whom they had named ‘The Invisible within the All.’”  

In the Christian era, the “further and final loss of the Divine Feminine” was brought about. In AD 325, the Church Council of Nicaea associated Wisdom with Christ as the Logos, the Divine Word. 

From this time the Christian image of the Trinity of Father, Son and Holy Spirit became wholly identified with the masculine archetype.  The ancient connection between the Holy Spirit and the Divine Feminine was irrevocably and, for western civilization, tragically lost. The monotheism of the three Patriarchal religions has led to the situation today where the Earth is no longer viewed as sacred and we are confronted with the catastrophic effects of the loss of the Divine Feminine.      

     Anne Baring offers this question for our Reflection:

“What difference would there be in your life if the Shekinah-Sophia was a living presence for you?”

Anne Baring, Shekhinah

Entering the Rose Garden Part Three

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Whatever their ways,

they are all in love with you,

Each comes, by a path, to the Rose Garden

Niyazi Misri

(This is the third Reflection based on the opening talk Anne Baring gave to Ubiquity University’s online course: “Madonna Rising” in August 2020. I am grateful to Anne Baring for making her lecture notes available to participants. Direct quotes are designated by quotation marks, or for longer sections, by the use of italics.)

The Feminine Face of the Godhead

In the mystical tradition of Judaism, the Shekinah or feminine face of the god-head is named as Cosmic Womb, Palace, Enclosure, Fountain, Apple Orchard and Mystical Garden of Eden. She is named as the architect of worlds, source or foundation of our world, also as the Radiance, Word or Glory of the unknowable ground or godhead. Text after text uses sexual imagery and the imagery of light to describe how the ray which emanates from the unknowable ground enters into the womb—the Great Sea of Light—of the Celestial Mother and how she brings forth the male and female creative energies which, as two branches of the Tree of Life, are symbolically King and Queen, Son and Daughter. A third branch of the Tree descends directly down the centre, unifying and connecting the energies on either side….The Heart centre of these three branches or pillars…is called Tiphareth.

As “the indwelling and active Holy Spirit”, the Shekinah is both “divine guide and immanent presence”. She it is who frees us from beliefs that separate us from our source, restoring the world to “union with the divine ground.” By bringing into being all that is ensouled by the divine source, “she generates the manifest world we know”, remaining here until “the whole creation is enfolded once again into its source.”

Image by Josephine Wall

Kabbalism sees “the divine Mother-Father image…expressed as the male and female of all species”.

Humanity, female and male, is therefore the expression of the duality-in-unity of the god-head. The Shekinah is forever united with her beloved Spouse in the divine ground or heart of being and it is their union in the god-head that holds life in a constant state of coming into being. Yet she is also present—here with us—in the material reality of our world. The sexual attraction between man and woman and the expression of true love between them is the enactment or reflection at this level of creation of the divine embrace at its heart that is enshrined in the cherished words of the Song of Songs: “I am my beloved’s and my beloved is mine.”(6:3) Human sexual relationship, enacted with love, mutual respect and joy, is a sacred ritual that is believed to maintain the ecstatic union of the divine pair.

Dwelling as divine presence in all that is, the Shekinah assures that “nothing is outside spirit.”

In the radiance of that invisible cosmic Sea of Light, everything is connected to everything else as through a luminous circulatory system. Moreover, the Shekinah is deeply devoted to what she has brought into being, as a mother is devoted to the well-being of her child. All life on earth, all levels and degrees of consciousness, all forms of what we see and name as “matter” are the creation of the primal fountain of Light, and are therefore an expression of divinity.

The colours associated with the Shekinah are blue and gold. She is the ground of the human soul, its “light body”, its “outer garment, the physical body, and its animating spirit or consciousness.” The Shekinah is “the holy presence of the ‘glory of God’ within everyone.”

We, all of us, moving from unconsciousness and ignorance of this radiant ground to awareness of and relationship with it, live in her being and grow under her power of attraction until we are reunited with the source, discovering ourselves to be what in essence we always were but did not know ourselves to be—sons and daughters of God, living expressions of divine spirit.

Like Isis, widowed, mourning, searching for her beloved Osiris, the Shekinah wears a black robe. This signifies “the darkness of the mystery which hides the glory of her Light.” This imagery “was carried forward to the Black Madonna.”

The imagery of Kabbalism may also be discerned in fairy tales. The forgotten image of the Divine Feminine, the veiled Shekinah appears as the Fairy God-mother who “presides over her daughter’s transformation from soot-blackened drudge to royal bride”.

Might Cinderella represent, as Harold Bayley suggests in The Lost Language of Symbolism, “the human soul as it moves from ’rags to riches’.”

Cinderella’s three splendid dresses, which could be equated with the “robe of glory” of certain kabbalist and gnostic texts, represent the soul’s luminous sheaths or subtle bodies, as dazzling as the light of moon, sun and stars.

Just as the soot-blackened girl in the fairy tale puts on her three glorious dresses to reveal herself as she truly is, so does the human soul don these “robes of glory” as she moves from the darkness of ignorance into the revelation of her true nature and parentage.

Anne Baring, Madonna Rising

Entering the Rose Garden

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Whatever their ways,

they are all in love with you,

Each comes, by a path, to the Rose Garden

Niyazi Misri

For seven days in mid-August, 2020, I spent time in an ancient Rose Garden, an imaginal space engineered by ZOOM, offered by Ubiquity University. The garden was peopled by scholars, archaeologists of the soul, dancers, storytellers, musicians, poets and mystics. Their great task is recovering, and offering to those who hunger for it, the knowledge and awareness of the Divine Feminine.

When COVID made Ubiquity’s fourteen-year tradition of a summer program in the Chartres Cathedral of France impossible, Madonna Rising took its place. More than one hundred participants joined in from countries across the planet. The central image for the program was the Mystical Rose, a title honouring the Sacred Feminine in ancient cultures, such as Egypt and Sumeria. Later, that title was given to Mary, Mother of Jesus.  

On Day One we were greeted by Banafsheh Sayyad from her home in Southern California. Over the following days, Banafsheh would lead us in sacred dance, inviting us to open our lives to the Divine Feminine Presence. Banafsheh introduced the theme of Madonna Rising by offering a Prophecy from the Cherokee Nation:

The bird of humanity has two great wings – a masculine wing and a feminine wing. The masculine wing has been fully extended for centuries, fully expressed, while the feminine wing in all of us has been truncated, not yet fully expressed – half extended. 
So the masculine wing in all of us has become over-muscular and over-developed and in fact violent. The bird of humanity has been flying in circles for hundreds and hundreds of years, held up only fully by the masculine wing…

In the 21st century, however, something remarkable will happen. The feminine wing in all of us will fully extend and find its way to express and the masculine wing will relax in all of us and the bird of humanity will soar.

From her desk, Banafsheh lifted a rose. It appeared to move off- screen to be received by Anne Baring, seated in her home in England.

In the first of her trilogy of presentations, Anne would begin to tell the tale of how the bird of humanity lost the power of gracious flight in its feminine wing. Author of Dream of the Cosmos (Archive Publishing, Dorset, England, 2013) as well asThe Myth of the Goddess: Evolution of an Image, (1992) Anne delves for light in history, following paths not yet made, seeking the story that came before the story in pursuit of clarity about so much that has been lost to us.

Was there a story that preceded the 6th c. BCE Creation Story in the Book of Genesis of the Hebrew Bible? And if so, how was it lost? Here is what Anne’s research found:

I loved her more than health or beauty,

preferred her to the light,

since her radiance never sleeps.

(The Book of Wisdom, 7:10 Jerusalem Bible)

Solomon, to whom the Book of Wisdom is ascribed, built the First Temple in Jerusalem in the tenth century BCE. In the time of the First Temple, Israel had an ancient, shamanic, visionary tradition. Divine Wisdom was worshipped in this First Temple as the Goddess Asherah, the consort of Yahweh and the co-creator of the world with him. In this tradition the Tree of life was associated with Wisdom, Queen of Heaven.

Anne then told us how all this changed:

In 621 BC, in the reign of King Josiah, a powerful group of priests called Deuteronomists took control of the Temple….  The Deuteronomists had the statue of the Goddess Asherah and the great Serpent, image of her power to regenerate life, removed from the Temple and destroyed. Her Sacred Groves were cut down. All images of her were broken. The ancient shamanic rituals of the High Priest which had honoured and communed with the Queen of Heaven as Divine Wisdom and Holy Spirit were banished and replaced by new rituals based on obedience to Yahweh’s Law. The vital communion with the inner dimensions of reality was lost; the making of images was forbidden.

(As I listened to this, I felt something inside me twist in pain. More even than the destruction of her images, the cutting down of the trees sacred to the Goddess wrenched my heart.)

Anne spoke of the long-lasting effects of this rupture:

This is the crucially important time when I think it is possible to say that the whole foundation of Jewish and later Christian civilization became unbalanced. The Deuteronomists ensured that Yahweh was the sole Creator God. The Feminine co-creator, the Goddess Asherah, was eliminated. The Divine Feminine aspect of the god-head was banished from orthodox Judaism. The Deuteronomists went further: they demoted the Queen of Heaven – Mother of All Living – into the human figure of Eve, bestowing this title upon her. They created the Myth of the Fall in the Book of Genesis (2 & 3), with its message of sin, guilt and banishment from the Garden of Eden, severing the Tree of Life from its ancient association with the Queen of Heaven.

Anne Baring suggests that the “heritage seeds’’ of the First Temple’s teaching were somehow preserved in the Jewish traditions of Kabbalism:

It seems highly significant that one of the most important images of Kabbalism is the Tree of Life, which is a clear and wonderful concept describing the web of relationships which connect invisible spirit with the fabric of life in this world. At the innermost level or dimension of reality is the unmanifest, unknowable Divine Ground; at the outermost the physical forms we call nature, body and matter.  Linking the two is the archetypal template of the Tree of Life— an inverted tree— whose branches grow from its roots in the divine ground and extend through many invisible worlds or dimensions until they reach this one.

Anne describes this cosmology as one where

Every aspect of creation, both visible and invisible, is interconnected and interwoven with every other aspect. All is one life, one cosmic symphony, one integrated whole. We participate, at this material level of creation, in the divine life which informs all these myriad levels of reality. Our human lives are therefore inseparable from the inner life of the Cosmos.

The Kabbalistic tradition is “vitally important” Anne says, because it celebrates…the indissoluble relationship and union between the feminine and masculine aspects of the god-head—a sacred union which the three Patriarchal religions have ignored or deliberately rejected.

I will end this excerpt from Anne Baring’s first talk with a statement she makes that is both stark and striking in its clarity:

If we want to understand the deep roots of our present environmental and spiritual crisis, we can find them in the loss of three important elements: the feminine image of spirit, the direct shamanic path of communion with spirit through visionary and shamanic experience, and the sacred marriage of the masculine and feminine aspect of the God-head and the Divine Ground. Each of these was an intrinsic aspect of the lost traditions and practices of the First Temple.

(to be continued)  

Anne Baring, Julian of Norwich

Love Is His Meaning

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love was our lords mening

(A Revelation of Love by Julian of Norwich, trans. Marion Glasscoe)

In the darkened room, the slides of the Hubble photographs radiate like jewels. There are perhaps a dozen or more, each dancing onto the large screen, then disappearing, each one stunning in its play of light on darkness, its brilliant colours, its unimagined beauty. One image imprints itself deeply on my memory, so strongly that now, years later, I recall it vividly. It is a segment of sky somewhere in the universe where the black darkness is pierced with uncountable rose-pink lights. “This photo shows an expanse of some trillions of miles in space,” the speaker tells us. “Look at the rosy colour that fills the darkness. This is the LOVE that fills the Universe.”

Hubble Photo of Spiral Galaxy

Julian of Norwich would never have seen a photograph, could not have imagined deep space or the wonders that the Hubble telescope offers us for our enchantment.  Yet she too knew from her mystical experience that it is love that pervades the universe. She knew this absolutely. She trusted it despite her own experience of intense suffering in 14th Century England, a time of plague, endless war, religious persecution. 

Julian does not give us this news of the centrality of love lightly, as one might share a passing feeling, a response to a moment of spiritual bliss. This is Julian’s carefully considered understanding of what she learned from her dialogues with Jesus, the Presence of Love in her life. She tells us clearly that it took fifteen years of reflection for her to finally know that love is at the centre of all that has been revealed to her, that love is her lords mening.

 As Julian writes the final Chapter of her book, she seeks to summarize for us all that she understands from her visions over the two decades she spent reflecting on them. She asks (as each one of us does when we look at our life): “What does it all mean?”

Here are the closing words in the Colledge and Walsh translation (Paulist Press 1978) of her Showings:

This book is begun by God’s gift and his grace, but it is not yet performed, as I see it. For charity, let us all join with God’s working in prayer, thanking, trusting, rejoicing, for so will our good Lord be entreated, by the understanding which I took in all his own intention, and in the sweet words where he says most happily: “I am the foundation of your beseeching.”

 For truly I saw and understood in our Lord’s meaning that he revealed it because he wants to have it better known than it is. In which knowledge he wants to give us grace to love him and to cleave to him, for he beholds his heavenly treasure with so great love on earth that he will give us more light and solace in heavenly joy, by drawing our hearts from the sorrow and the darkness which we are in.

And from the time that it was revealed, I desired many times to know in what was our Lord’s meaning. And fifteen years after and more, I was answered in spiritual understanding, and it was said: “What, do you wish to know your Lord’s meaning in this thing? Know it well, love was his meaning. Who reveals it to you? Love. What did he reveal to you? Love. Why does he reveal it to you? For love. Remain in this, and you will know more of the same. But you will never know different, without end.”

 So I was taught that love is our Lord’s meaning. And I saw very certainly in this and in everything that before God made us he loved us, which love was never abated and never will be. And in this love he has done all his works, and in this love he has made all things profitable to us, and in this love our life is everlasting. In our creation we had beginning, but the love in which he created us was in him from without beginning. In this love we have our beginning, and all this shall we see in God without end. (Showings Chapter 86)  

 In Anne Baring’s magnificent book, The Dream of the Cosmos : A Quest for the Soul (Archive Publishing, Dorset, England 2013) there is an account of a mystical experience. It gently weaves together Julian’s awareness of love at the heart of the Universe with our present day visual awareness of a Universe birthed and bathed in love. Baring offers Richard Bucke’s account of returning from a poetry reading and discussion with two friends on a night in 1872:

 My mind, deeply under the influence of the ideas, images, and emotions called up by the reading and talk, was calm and peaceful. I was in a state of quiet, almost passive enjoyment, not actually thinking, but letting ideas, images, and emotions flow of themselves, as it were, through my mind. All at once, without warning of any kind, I found myself wrapped in a flame-coloured cloud. For an instant I thought of fire, an immense conflagration somewhere close by in that great city; the next I knew that the fire was within myself. Directly afterward there came upon me a sense of exultation, of immense joyousness accompanied or immediately followed by an intellectual illumination impossible to describe.

Among other things, I did not merely come to believe, but I saw that the universe is not composed of dead matter, but is, on the contrary, a living Presence; I became conscious in myself of eternal life. It was not a conviction that I would have eternal life, but a consciousness that I possessed eternal life then; I saw that all men are immortal; that the cosmic order is such that without any peradventure all things work together for the good of each and all; that the foundation principle of the world, of all the worlds, is what we call love, and that the happiness of each and all is in the long run absolutely certain. (Baring, p. 443)

This experience, recorded six centuries after Julian wrote her Showings, echoes two of her great mystic teachings: “love is his meaning” and “all manner of thing shall be well.”

Anne Baring, Gospel of the Beloved Companion, Madonna Rising, Mary Magdalene

The Two Mary’s Of Chartres Mary Magdalene- 2

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In the week following the Resurrection and Mary Magdalene’s encounter with Jesus in the garden outside his tomb, the disciples held a gathering at Bethany. There Mary Magdalene, in response to their request, told them of teachings she’d received from Jesus. Peter rejected these teachings.

Anne Baring relates the next phase of Mary Magdalene’s life:

Eleven years after this, Mary had to leave Palestine suddenly because of the assassination of King Herod Agrippa, the ruler of Judea in AD 44, for which the Nazarenes or followers of Jesus were blamed. It is highly likely that when she embarked for France, she took with her precious texts relating to the teachings that she and Jesus had shared with a close group of disciples, possibly the text of The Gospel of the Beloved Companion.

Mary Magdalene travelled to France with her sister Martha, her brother Lazarus and Mary Salome, Jesus’ sister, who was married to Lazarus. Mary travelled widely in Provence and the Languedoc and taught there for nearly 20 years until her death in AD 63. Legends about her abound in this region and there is a village called Les Labadous near Rennes-le-Chateau in the Languedoc where she is said to have lived for some years in a cave on the Sainte Baume Mountain, named after the precious oil she used to anoint Jesus. Her brother Lazarus buried her in a small church called Saint Maximin-La-Sainte-Baume and to this day the Basilica of that name holds her relics, including her skull, in a shrine devoted to her memory. These were guarded for many centuries by Cassianite monks who were devoted to her memory. In the twelfth century a great abbey was built in her honour at Vezelay.  

 Anne Baring speaks of its importance:

It fills in the vital pages of text that are missing from the version of the Gospel of Mary that is already known to us and that is also in the Nag Hammadi Library. He also calls her the Migdalah or the Tower, saying that her tower will stand by his in time to come. It was astonishing for me to find, following everything I have written about the Shekinah and the feminine gender of the Holy Spirit, these words of Yeshua: “My words are the Way, the Truth and the Life. For my words are given of the Spirit, and no one comes to the Kingdom except through Her Teachings.” (35:12)

Anne Baring adds: “In this new gospel we can at last hear the missing words that Mary spoke to the disciples when they had gathered in her house at Bethany a week after the crucifixion – words that conclude with this vision:

“I felt my soul and all that I could see dissolve and vanish in a brilliant light, in a likeness unto the sun, and in the Light, I beheld a woman of extraordinary beauty, clothed in garments of brilliant white. The figure extended its arms, and I felt my soul drawn into its embrace, and in that moment, I was freed from the world and I realized that the fetter of forgetfulness was temporary. From now on I shall rest through the course of the time of the age in silence.”

Anne Baring tells us: “I have no doubt on reading this Gospel, that Mary Magdalene or Miryam, as he called her, was the beloved companion and consort of Yeshua and possibly the only one of the Apostles who truly  understood and transmitted his teaching.”

Moreover, Anne speculates that if their union had been celebrated by the Christian Church:

We might have been spared the disastrous association of sin with sexuality and the misogyny and mistrust of and contempt for women that affects our culture to this day. We would have had a living image of a sacred marriage right at the heart of Christianity. It may not be too late to restore the relationship and undo the harm that has been done by its absence.

Pietro Cavallini, Mosaics on Arch and Apse, ca. 1291

The image above shows shows Jesus with Mary, His Mother. Anne Baring suggests it could also be “seen” as representing the Sacred Marriage between Yeshua and Miryam.

Anne Baring assures us: “We need to know that each one of us, male and female, carry the Divine Light within us that is called Christ Consciousness. Jesus and Mary Magdalene had each experienced that Light-Consciousness. Through their union and their love, the sacred marriage was enacted and the First Temple tradition of Love and Wisdom restored.”

“It may be” Anne concludes, ”that the Soul of the Cosmos has waited aeons for us to reach the point where more than a handful of individuals could awaken, as Mary Magdalene did, to awareness of the Divine Ground that animates and supports the whole of our existence. This is her message to us. This is the sublime message that is carried in the image of the Black Madonna and in the stones, sculptures and glorious rose windows of Chartres which together manifest the Presence of Divine Wisdom and the Holy Spirit.”   

Anne Baring, Archetypes as Companions for our Lives, Madonna Rising, Mary Magdalene, The Divine Feminine

The Two Mary’s of Chartres

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 Part Two: Mary Magdalene

“As you know,” Anne Baring reminds participants in Madonna Rising, “there are two Mary’s honoured at the heart of Chartres Cathedral: the Virgin Mary and her daughter-in –law Mary Magdalene. The Virgin is celebrated in the glorious northern Rose Window North Rose Window Chartres Cathedral.

“Mary Magdalene is present in the second window on the right as you enter the West door. “

Window in Chartrew Cathedral “Life of Mary Magdalene”

“Both are connected with the Black Madonna in the crypt. I have come to the conclusion that the Black Madonna represents Mary Magdalene and the Wisdom Tradition that she brought with her from Palestine to France, or Gaul as it was called during the first century AD. The Wisdom Tradition enshrines the lost Feminine aspect of God, named Sophia, Divine Wisdom and the Holy Spirit.”

For those us who grew up in the Christian Tradition, whether Catholic, Anglican or branches of Protestantism, this one paragraph from Anne Baring’s talk during Ubiquity University’s on-line program, “Madonna Rising” holds statements that might have sent us racing for the sol volatile…

Yet for us, living as we are now in this time of the Great Recovery of so much that was lost over the millennia of human existence, wisdom suggests that we listen with an open heart and mind. Anne Baring, and others whose research over many decades has led them to consider other possibilities than those that once seemed engraved in stone, deserve our attention.

So in this Reflection on Mary Magdalene, I offer you Anne Baring’s perspective on “Mary Magdalene or Mary of Bethany with blue roses.”

Anne begins by noting the many books on Mary Magdalene that have been published over the past two decades showing that “the feminine archetype is using this channel to activate and spread its influence in the world. “

Anne sees the time as right for this, when “what was lost can be restored without fear”:

The despicable calumny placed on Mary Magdalene has been removed and we can now understand that she was the beloved consort of Jesus and co-teacher with him in Palestine, later taking the Essene Wisdom Tradition to France. She was, in the words of Tau Malalchi, the Holy Bride. She may also have been, as Tricia McCannon writes in her book, Return of the Divine Sophia, “the most important single teacher, aside from Jesus, in the entire Christian movement.” She was the embodiment of the Divine Feminine, the feminine counterpart to the Divine Masculine as held by Jesus. She is also the expression of the Divine Feminine within us and her growing importance reflects the activation of the archetype within our soul and within our culture.

As Anne Baring related in her earlier talk on the Shekinah, a powerful priesthood in 6th c BC in Judea succeeded in eradicating the Divine Feminine from the image of God. Referring to the negative influence of this eradication on two religions, Judaism and Christianity, and on their cultures, Anne says:

This is the unhealed wound that lies at the heart of these civilizations. It is an extraordinary and also tragic story, whose scattered fragments are gradually being pieced together. I believe, with Betty Kovacs, that the Mission of Jesus and Mary Magdalene was to restore the lost Love-Wisdom teachings and practices of the First Temple.

Anne is now convinced that “Mary Magdalene was the beloved consort of Jesus or Yeshua as he was called in Aramaic, and the Apostle to the Apostles, described in a gnostic text discovered at Nag Hammadi (Dialogue of the Saviour) as “The Woman who knew the All” and “the Woman whom Jesus loved.”

The Meeting in the Sepulchre Garden

Anne notes that in all four gospels, Mary Magdalene is described as “present at the crucifixion of Jesus,standing with his mother and sister at the foot of the cross.”

However, the famous scene of the meeting of Mary and Jesus in the sepulchre garden after his Resurrection is only recorded in the Gospel of John (20:1) ….In the Jewish customs of that time, Mary Magdalene would not have been allowed access to the Sepulchre, with or without other women accompanying her, unless as his wife, she had come to anoint his body for burial, as was the burial custom at that time – a custom to which Mark (16:1) testifies.

Anne Baring adds: “This is so blindingly obvious that I am amazed the academic world has not recognized it.”  

The Gospel of John gives the most detailed description of the meeting in the sepulchre garden, saying that Mary came there alone, when it was not yet light, on the first day of the week and saw the stone taken away from the sepulchre.

(image by Serge Koder)

She stood there weeping, then looked into the sepulchre and saw there two angels. One of them said to her, “Woman, why weepest thou?” She answered, “Because they have taken away my Lord, and I know not where they have laid him.” Then she turned away and saw a man standing nearby who said to her, “Woman why weepest thou?” She, supposing him to be the gardener, said to him, “Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.” Jesus said to her, “Mary”. She turned around and, astonished, said to him, “Rabboni”.  

Jesus said to her, “Touch me not, for I am not yet ascended to my Father, but go to my brethren, and say unto them, ‘I ascend unto my Father and your Father, and to my God and your God.”

Fra Angelico’s “Noli  Me Tangere”

Then Mary went back to the disciples and told then what had taken place.

Later that day when the disciples were gathered together indoors, Jesus appeared to them.

Anne Baring adds that a further meeting of the disciples occurred the following week, one described in The Gospel of Mary and in The Gospel of  the Beloved Companion* both of which record that the disciples met a week later in Mary’s House in Bethany:

(Mary) told them in answer to their questions, the words that Yeshua had spoken to her. What she told them was rejected by Peter, always jealous of her closeness to Jesus and uncomprehending of what he taught the disciples.  

*The Gospel of the Beloved Companion has recently been translated by Jehanne de Quillan from a First Century Greek text brought to France from Alexandria. It matches fragments of the Gnostic Gospel of Mary and may be the source text for the later Gospel of John.

( next week: Part Two: Mary Magdalene in France)