Planet Earth and the Easter Mystery

Through the cold, quiet nighttime of the grave underground,

The earth concentrated on him with complete longing

Until his sleep could recall the dark from beyond

To enfold memory lost in the requiem of mind.

The moon stirs a wave of brightening in the stone.

He rises clothed in the young colours of dawn.

John O’Donohue “Resurrection”

The Easter Mystery of life-death-life is at the heart of the universe, at the heart of life on our planet, in the deep heart of our own lives. From its birth out of the womb of a dying star, through its daily cycle of day/dusk/ night/dawn, its yearly cycle of summer/autumn/ winter/spring, the earth offers herself to us as Archetype, showing us how to live with grace  within the paschal mystery.

Ancient peoples understood this mystery. Through their careful observations they constructed buildings such as the mound in Newgrange Ireland where a tiny lintel receives the first rays of dawn only on the winter solstice.

The ancients wove their understanding of life/death/life into their mythologies: the Egyptian story of Osiris, whose severed body was put together piece by piece by his wife Isis, then reawakened; the Sumerians tell of the great queen Inanna who descended to the underworld to visit her sister Ereshkigal. There she was stripped of all her royal robes and insignia, and murdered by her sister who then hung her lifeless body on hook. Three days later, Inanna was restored to life, all her honour returned to her. Demeter calls forth her daughter Persephone from the kingdom of the dead; Tammuz, Adonis, Dionysius return to life after being destroyed.

The people of Jesus’ time would have known these and other great myths of the ancient Near East. Jean Houston tells us in Godseed (Quest Books, 1992): “In the Greco-Roman world, these acts of resurrection were celebrated in the Mystery Religions. These ecstatic forms of piety involved dramatic, highly-ritualized inward journeys of anguish, grief, loss, resurrection, redemption, joy and ecstasy. The Mystery Religions provided alienated individuals lost in the nameless masses of the Roman Empire with an intimate environment and community of the saved, in which they counted as real persons and found a deeper identity. Identifying with the God-man or the Goddess-woman of the mystery cult, the initiate died to the old self and was resurrected to personal transfiguration and eternal life.” (125-6)

What was so stunningly different in the Jesus story was that the mystery of life-death-life was incarnated in a historical person. The Resurrection of Jesus is at the heart of the Christian faith. As Paul wrote, “If Christ be not risen then our faith is in vain.”

In our lifetime, the explosion of new science shows us the life/death/mystery at the heart of the universe. Like exploding stars, our lives are continuously being rebirthed into a deeper more joyous existence.

By allowing the death within ourselves of old habits, old mindsets and narrow ideas of who or what we may be, we open ourselves to the possibility of new life being birthed within us. As Jesus told his friends, “You will do what I do. You will do even greater things”.

“Resurrection is about being pulsed into new patterns appropriate to our new time and place,” Jean Houston writes in Godseed. For this to happen, we need to open in our deep core to “the Heart of existence and the Love that knows no limits. It is to allow for the Glory of Love to have its way with us, to encounter and surrender to That which is forever seeking us, and from this to conceive the Godseed”.

“The need for resurrection has increased in our time,” Jean continues. “We are living at the very edge of history, at a time when the whole planet is heading toward a global passion play, a planetary crucifixion.” Yet “the longing with which we yearn for God is the same longing with which God yearns for us…. the strength of that mutual longing can give us the evolutionary passion to roll away the stone, the stumbling blocks that keep us sealed away and dead to the renewal of life”. (Godseed 129-130)

The yearly miracle of spring awakens within us the confidence and joy that this same rebirth is ours to accept and to live. We know our call to green our lives, our times, our planet:

The force that through the green fuse drives the flower

Drives my green age (Dylan Thomas)

Where in my life do I most experience the need for a rebirth?

What old habits and beliefs would I have to let die in order for this new life to be born?

How does knowing that the longing with which (I) yearn for God is the same longing with which God yearns for (me) make my life more joyful?

What would a resurrected life look like, feel like, for me? for those with whom my life is woven? for our planet?

May Sophia, the feminine presence of Sacred Wisdom, gently guide us through the death of what no longer serves us into the joy of the rebirth for which our hearts yearn.

Archetypes: Our Travelling Companions

In my grandmother’s tiny front parlour, next to her Victrola, sat a heavy hard-bound book containing all of Hans Christian Andersen’s fairy tales. In the  summers of my childhood, after a magical overnight train journey, we stayed with my grandmother. I remember my eagerness to open that book on each visit, turning always to the same story, “The Travelling Companion”. It had all the delights a child could want: terror and sadness, mystery and secret journeys to a hidden cave in a mountain, an ogre and a bloodthirsty princess who beheaded her suitors when they could not answer her questions… but most of all I loved the main character, John.

Andersen begins, “Poor John was very sad, for his father was ill and would not recover.” After a loving farewell, promising that John would be cared for by providence, the father dies, leaving the young man all alone in the world. After the funeral, John sets off into the wide world, carrying his inheritance of fifty gold marks. That night he seeks shelter in church where an open coffin sits, awaiting a funeral the next day. Wicked men, to whom the dead man owed money, come to seek revenge. They plan to seize the man’s body and hurl it into the woods. But John approaches them, offering his fifty gold marks if they will promise not to dishonour the dead man. They agree….

Next morning, as John continues on his way, a stranger with a wise and kind countenance asks if he might travel with John as a companion. Well, you can guess the rest…. This was no ordinary mortal, but a magical being who helps John to win the love of the fierce princess with whom he has fallen deeply in love. When John and his new bride, now a loving woman, freed from the ogre’s power, begin their new life together, the companion bids John farewell, revealing himself as the spirit of the dead man whose body John saved from dishonor….

This story has been rising in my memory over these recent weeks as we have been exploring together the concept of Archetypes. For, after all, is not an archetype in our life truly a “travelling companion”, offering not only company but powerful assistance in achieving the tasks of our lives, the desires of our heart?

On Saturday, I joined a ZOOM call. Jean Houston (jeanhouston.com) offered further insights from her decades-long study of Archetypes. Here are some highlights from that Zoom Meeting:

At the base/root of our relationship with an Archetypal presence is LOVE, the Beloved Friend, the Companion of our lives.

Archetypes are our connection to the wider reality, the “hooks and eyes” that assist us in accessing the “Implicate order” as David Bohm calls it. We are the part of the “explicate order”, limited in our reality. Archetypes bring to us the inspirations, ideas, supports, strengths to engage in our lives/our tasks with greater capability.

Susan Seddon Boulet’s image of Moon Goddess Selene

Einstein believed imagination was the key to knowing. As we learn to extend our imagination, it takes us into the imaginal field where so much potential lies, where we encounter the Archetypes. Rumi wrote that for each garden that he sees around him, there are a thousand magnificent gardens within his soul…

Who is the Archetype you chose or were chosen by in your life? He or she may be a real person living now, or someone who once lived (Julian of Norwich, Hildegard, Brigid of Kildare, Mary of Nazareth, Mary Magdalene) or someone in the imaginal realm, such as the Greek Goddesses, or Brigid, the ancient goddess of the Irish, or Isis of Egypt. We are called to grow the Archetypes if they are of the past, to engage with them as co-creative partners, to assist in their rebirth for our times.

Jean suggests we think of a time when we called upon an Archetypal presence to assist us with some task or challenge. Now imagine how our lives might change if we were to live more consciously, more continuously aware of being partnered by the Archetypal presence in our daily tasks, our relationships, decisions, challenges… Jean suggests we begin with our strongest senses to engage the Archetype, whether that be through dance, music, art, or perhaps writing a dialogue where we ask the Archetype a question, then write the answer that rises in us…

During the Zoom Call Jean invited us into the following processes:

  1. Breathe deeply, and sense you are drawing in with each breath the presence of your Archetype; draw in her/his seeing, hearing, touching, tasting, knowing, loving… In the practice what do you see, hear, touch, feel, experience in the presence of the Archetype? (When I offered this process to a group of friends, some experienced the scent of sandalwood, of roses; one felt a sense of wholeness; another heard the song, “Love Changes Everything”, and yet another had an inspiration related to a workshop being planned…)

2. Raise your hands, palms outward, towards where you imagine your Archetype standing, facing you. Feel the energy that may tingle on your palms. Know yourself deeply loved, known, encouraged and understood by this presence, the part of yourself that links you to the sacred, the LOVE in the Universe.

As Jean assures us, a relationship with an Archetypal presence is not unlike other relationships in our lives: it will grow, deepen, and expand over time as we journey with our travelling companion.

Mary of Nazareth: archetype for our time

March 19, 2019

These recent weeks of reflecting on Jean Houston’s teachings about Archetypes may have awakened memories for us, shaken free long-forgotten thoughts and experiences in our lives. This morning, as I considered how we might continue our exploration, I suddenly remembered a day when I was perhaps eleven years old.

Each afternoon, walking home from school, I passed our parish church. On this day, I was drawn to go inside, as I sometimes did. I remember glancing at the green-robed marble statue of Mary, standing to the left side of the altar. Her stonewhite face was shuttered, her eyes downcast. The statue radiated coldness. Though I did not understand what her title of “Virgin” signified, I associated the word with an absence of what I longed for most in my life: warmth, caring, love.

 I turned away from the statue, and noticed a small booklet on the bench where I was sitting. It contained the Scripture readings for the Sundays of each month, with reflections. On the inside front cover, someone had written of Mary, creatively presenting ideas in the form of a letter as though it had been written by her. I have now no memory of the letter’s content. Perhaps I did not even read it. I was transfixed by the words at the end, “Your Loving Mother Mary.”

In that instant, my life shifted. A loving presence entered into my existence and has never left me.

As Jean has written, “Whenever they move into our awareness, both personally and collectively, archetypes and the old and new stories that they bring with them announce a time of change and deepening.”

Sanctuary of Isis on the island of Philae in Egypt

To grasp the true significance of Mary as Archetype, come with me now to the tiny sanctuary dedicated to Isis on the Island of Philae in the Nile River. Crowded into a space never meant for a group as large as ours, stand here with the other travellers on this spiritual journey to Egypt, led by Jean Houston.

Listen now to the words Jean is reading from the writings of Apuleius, a second century Roman, not a Christian. In the story, a hapless magician named Lucius has cried out to the goddess for help. Isis responds.

 The way the Sacred One identifies herself to Lucius may startle you:

“I, the natural mother of all life, the mistress of the elements, the first child of time, the supreme divinity…. I, whose single godhead is venerated all over the earth under manifold forms, varying rites, and changing names…

 “Behold, I am come to you in your calamity. I am come with solace and aid. Away then with tears. Cease to moan. Send sorrow packing. Soon through my providence shall the sun of your salvation rise. Hearken therefore with care unto what I bid. Eternal religion has dedicated to me the day which will be born from the womb of this present darkness.”

After the reading, listen as we call out all the names by which we have known the Sacred Feminine. Listen as voice after voice calls out wonderful names. Many of these names are familiar to you, titles you may have learned as a child, referring to Mary: Mystical Rose. Tower of Ivory. Gate of Heaven. My own voice calls out: Star of the Sea. Jean’s voice, strong, certain, proclaims: “Mary in all her forms.”

The human heart longs for a divine mothering presence. Ancient cultures honoured a feminine divine who over millennia was called by many names: Isis in Egypt; Inanna in Sumeria; Ishtar in Babylon; Athena, Hera and Demeter in Greece, Anu or Danu among the ancient Celts; Durga, Kali and Lakshmi in India; for the Kabbalists, Shekinah; for the gnostics, Sophia or Divine Wisdom.

In the early centuries of Christianity, Mary of Nazareth became an Archetype of a Loving Mother. Christianity had no “Mother God” to put in the place of the Goddesses whose worship it was determined to eradicate. In his book The Virgin, Geoffrey Ashe writes of his theory that Mary’s gradual ascension in Christianity was not an initiative of Church Leadership, but rather a response to the hunger of the early Christians for a sacred feminine presence.

Mary became for Christianity a portal for that sacred presence. Or, put another way, a sacred presence responded to the cries of her people when they called her “Mary”, just as that presence had responded over the millennia to other names cried out in love or sorrow or desperate need.

And yet, before any of that happened, Mary, a young woman living in Nazareth, a town despised in Israel, was already a luminous presence who made a choice to say “yes” to a call that held mystery, uncertainty, unimaginable risk, a call to mother a child with a love that would ask of her everything.

When we first meet Mary in the Gospels, she is being offered that invitation. The Christian calendar assigns a day to honour her acceptance: March 25th, Feast of the Annunciation.

Here is how John O’Donohue imagines the scene:

Cast from afar before the stones were born

And rain had rinsed the darkness for colour,

The words have waited for the hunger in her

To become the silence where they could form.

The day’s last light frames her by the window,

A young woman with distance in her gaze,

She could never imagine the surprise

That is hovering over her life now.

The sentence awakens like a raven,

Fluttering and dark, opening her heart

To nest the voice that first whispered the earth

From dream into wind, stone, sky and ocean.

She offers to mother the shadow’s child;

Her untouched life becoming wild inside.

Where does our story touch Mary’s? Where are the meeting points? What are the words waiting for the hunger in us “to become the silence where they could form”? This might be a question to ask of our hearts. Will they also become a nest for a new birthing of the Holy? The urgent needs of our time require a “yes” to the conception, followed by the birthing, of newness.

Mary’s story gives us the courage to say “yes” without knowing where that “yes” may lead. It is enough to know that certainly our own life will become, like Mary’s, “wild inside”. Mary comes as Archetype to each one of us who carries the Holy within us, seeking a place of birth. We walk the dark road, with Mary, in trust. We walk companioned by one who knows our struggles to maintain our trust in the face of inner doubts and outer calamity. We walk with one who loves us and encourages us, prepares us, to welcome “the day which will be born from the womb of this present darkness.”

Growing the Goddess

Sophia Blog March 13, 2019

Who is Sophia? This archetype of Wisdom, feminine face of the Sacred, has illumined lives for millennia as have other faces of the Feminine Divine such as Mary and Brigid whose attributes and stories we have explored here. Truly Sophia is awakening in our time. Yet our relationship with her is already changing the archetype. To assist us in this great task, we have the wisdom of a Master teacher: Jean Houston.

The Nature of Archetypes: Two

by Jean Houston

Everyone, I suspect, has a relationship to a “field” or family of an archetype… Christianity would generally constellate most who profess to be Christians within the family or field of Jesus Christ, although in the various Catholic denominations as well as Hinduism the “family connection” can be found through a special devotion to a saint or a god or goddess. In Hinduism, and especially in Buddhism, this devotion becomes the richly evocative practice of deity yoga, which is the spiritual path of the present Dalai Lama.

One feels oneself partnered by an archetype, and in one’s meditation and life knows oneself to be the exotype in time and space of an archetypal being who lives beyond time and space. Thus in deity yoga, one incarnates in one’s spiritual practices the qualities and then the actual Essence of the spiritual personage. This one does by first dissolving into one’s essential nature, and then in this emptied state, connecting and communing with the archetypal partner.

In our time we have suddenly become directors of a world that up to now has mostly directed us. This exponential growth in responsibility requires a corresponding enhancement in consciousness and psyche as formidable as it is necessary. For as things are now, extremely limited consciousness has the powers once mythically accorded to the gods.

As we attempt to play “catch-up” we find ourselves seeking the enrichment of an archetypical base that can provide missing components of intelligence, wisdom and compassion. But first we have to get past the conundrum that these archetypal “partners” still bear the baggage of ancient attitudes, fine for one era, devastating for another. 

Thus, the process, that I am calling the growing of the gods, may, in turn, be part of the necessary evolution of the anima mundi, the soul of the world. The nature of this evolution can itself be seen as a historical movement of division from an undifferentiated noumen into the multiple faces and stories of gods and archetypes. Each particular god bears the holonomic resonance of the original unity, refracted through the lens of time and culture, a parochial rendering of the sacred.

Susan Seddon Boulet image of the Goddess

Back in paleolithic and early neolithic times, the Ur Mother, the Great Goddess, was felt and known in her utter and absolute suchness. She was the One without a second.

As the culture of agriculture expanded, communities and roles becoming ever more complex and differentiated, so Herself divided and became many, her powers particularized, her agenda shared. She took on the faces of the seasons–the Triple Goddess in her roles as Spring Maiden, Fruitful summer Mother, and Wizened winter Crone.

triple godddess

The Triple Goddess individuated further, becoming the vehicle of stories that reflected not just the agricultural cycle but also the psychological dramas and rituals of everyday life–birth, growth, learning, sex, fertility, family relationships, wounding, death. Thus the Great Mother birthed herself in multiple story lines, multiple matrices.

As humans tell and retell, live and relive these stories, their psyches too expand. Throughout time, mystics, creators, and crazies, shamans, fey folk and lovers have so identified their local life with the larger life of the archetype that they were able to dwell in the realm of myth and goddedness but at the same time enjoy the delights of flesh and firmament. They have felt themselves to be embodiments of the archetype in time with accompanying skills and powers that seemed to belong more to the archetype than to their culture and habit-bound selves.

But there is still a great divide between gods and humans. The gods are not schizophrenic as humans are. The polarities and seeming splits in their nature are more on the order of a healthy polyphrenia. Their multiple selves serve them according to the needs of any situation. They can also elate themselves into the One, and know that Oneness as their true condition. Knowing the One they can step down into the many–thus their polyphrenia, their wide play of attributes, their many selves.

This protean skill is one that humanity awaits and, perhaps, in our time is moving towards. What myths have told us about the polyphrenia of the gods may be our evolutionary portion as we humans move into the next stage of our becoming.

This would mean, as I have suggested earlier, that people will develop a very different kind of psychological structure. Instead of having a dominant self or ego, they will learn to keep a large cast of characters active, calling them to stage front to fit the occasion. The orchestrator of these selves may not be the ego as we have known it, but instead a high self, one that is not culture-bound but more in the nature of a panhistorical archetypal persona. What I am calling “Athena” may be the emerging archetypal orchestrator of my inner crew of selves.

WHAT IS AN Archetype?

In recent postings we have been coming to see Brigid as an expression, an embodiment, of the Sacred feminine, an archetype of those energies, qualities that we associate with the womanly face of the divine. But what is an archetype and how might our relationship with one or more both enhance and enchant our lives? How might they also work with us and through us towards the healing of life around our suffering planet? Jean Houston’s luminous writings on Archetypes provide answers to both these questions.  

Jean Houston

THE NATURE OF ARCHETYPES

I have had hundreds of research subjects in altered states of consciousness and many thousands of participants in my seminars describe adventures of the soul so grand, so mythic, and yet so redolent of universal themes, that I can readily testify to the existence of a collective pool of myth and archetype residing in each human being as part of his or her natural equipment.

This joining of local life to great life is a central experience of what I call “sacred psychology.” It differs from ordinary psychology in that it provides ways of moving from outmoded existence to an amplified life that is at once more cherished and more cherishing. It requires that we undertake the extraordinary task of dying to our current, local selves and of being reborn to our eternal selves. When we descend into the forgotten knowings of earlier or deeper phases of our existence, we often find hidden potentials, the unfulfilled and unfinished seedings of what we still contain, which myth often disguises as secret helpers or mighty talismans.

Our ancestors saw them in the heavens, prayed to them as Mother Earth, Father Ocean, Sister Wind

Myths have such power because they are full of archetypes. Archetypes are many things–primal forms, codings of the deep unconscious, constellations of psychic energy, patterns of relationship. Our ancestors saw them in the heavens, prayed to them as Mother Earth, Father Ocean, Sister Wind. They were the great relatives from whom we derived, and they gave us not only our existence, but also prompted our stories, elicited our moral order. Later, they became personified in mythic characters and their stories–the contending brothers, the holy child, the search for the beloved, the heroic journey.

archetypes give us…the gossamer bridge that joins spirit with nature mind with body, and self with the… universe

As major organs of the psyche, archetypes give us our essential connections, and without them we would lose the gossamer bridge that joins spirit with nature, mind with body, and self with the metabody of the universe. Archetypes are organs of Essence, the cosmic blueprints of How It All Works.

Because they contain so much, archetypes bewilder analysis and perhaps can only be known by direct experience. Thus, in the journey of transformation, as we participate in these symbolic dramas, we actively engage in archetypal existence. For not only do we form a powerful sense of identity with the archetypal character, but this mythic being becomes an aspect of ourselves writ large, and symbolic happenings appear with undisguised relevance, not only for our own lives and problems, but for the remaking of society as well.

Working with myth and archetype, we discover that we are characters in the drama of the Anima Mundi, the Soul of the World. In this discovery we push the boundaries of our own human story and gain the courage to live mythically ourselves and to help heal our world.

A psychology with a mythic or sacred base demands that we have the courage both to release old toxicities and diminishments and to gain access to our inner storehouse of capacities and use them to prepare ourselves for the greater agenda–becoming an instrument through which the source may play its great music. Then, like the hero or heroine of myth, we may, regardless of our circumstances, become an inspiration for helping culture and consciousness move towards its next level of possibility.

this dream demands that we live out of our true essence

 At this we startle, we shake. The scope of this dream demands that we live out of our true essence, which is always too large for our local contracted consciousness to contain. I find that it requires many mythic adventures of the soul to reloom body and mind. But such is necessary if we are to return to everyday life with knowledge gained in the depths that can be put to use to redeem the “unread vision of the higher dream” inherent in both self and society.  

Archetypes are shared constructs. We might think of them as greater Presences, which stand behind and inform the personal images of many individuals.

such timeless beings ask…to be regrown

Sometimes the archetypes manifest in their archaic forms as gods or goddesses or as legendary heroes or heroines of earlier cultures, but always such timeless beings ask to be seen in new and fresh ways–they ask to be regrown. Whenever they move into our awareness, both personally and collectively, archetypes and the old and new stories that they bring with them announce a time of change and deepening. I deeply believe that such is happening all over the globe. Because I travel so much, I have occasion to witness firsthand the changing of the archetypes as society changes.

as we grow the “gods”, the “gods” grow us


The individuation of the numinous finds a new turn as people everywhere are learning to live their larger stories and tap into the necessary spiritual DNA to become archetypal. A Buddhist statement expresses wonderfully well what it means to live archetypally. In this state, one sees all beings as Buddha, hears all sounds as mantra, and knows all places as nirvana. To me this means that  moment has its magic, every action however small is stellar in its consequences (“stir a flower and bestir a star”), and each word that one speaks is creation.


The enhancement goes both ways, for as we grow the “gods”, the “gods” grow us.
How do we grow these so-called gods? Perhaps it is by pursuing a conscious partnership with an archetype or psychospiritual power that has the same kinds of qualities as ourselves, as Athena was the natural partner of Odysseus. In living and working with these mutual qualities as gracefully as one can, humans help to individuate and extend the essence of the archetype in the world. The archetypes do not need to be met as old dependencies. They need to be met as co-partners.

Image of the Goddess Athena by Susan Seddon Boulet

What I am calling “Athena” may be the emerging archetypal orchestrator of my own inner crew of selves. Thus I do not become the archetype; rather, I allow her a more central role in my psychic development. As I experience it, this is neither inflation nor possession; it is a partnership that instructs, guides, inspires, as well as shedding light on the meaning and message of hard times– though without making them go away.

Seeking the Woman-God

Sophia Awakens for February 26, 2019

Where do you go looking when your soul longs for a Mothering God? Do you find her in poetry? in ancient stories? in songs or rituals or art or sacred dance? Do you look for wise and loving women who embody her? Do you seek her in your own wise and yearning heart?

February snowdrops in Ireland

Or would you go out to explore the earth around you, seeking her in the beauty of spring flowers, in the grace of a flowing stream, in the tender presence of young birds in a nest? Would you look in wild places where the sea explodes into the rock face, pummels the cliffs, shapes stone into forms that resemble an ancient wise woman, a cailleach….

A year after my return from the Brigid of Faughart Festival in Ireland, I am still processing the insights, inspiration and experiences of those days. It is not surprising that what I found was sourced in the lives, the words, the stories, the songs and poetry of the women I met there.

The Sacred Feminine is an embodied presence.

Yet of all that I learned, what stirs me most is the way that women spoke of seeking, finding and being found by the Sacred Feminine in the land: in her sea and shore, her grass and trees, her wells and rivers, her mountains and ancient stones, her golden light and eerie darkness, her wild winds and gentle rains.

I am captivated by this new understanding.

To honour the feminine presence, Wisdom Sophia, is to honour the planet which embodies her. From earliest days, from the time even before the arrival of the Celts, the people of Ireland honoured the goddess, whose ancient names include Aine or Anu. She was the one whose eyes held the light of the stars, whose hair rippled like the corn, flowed like the waves of the sea, whose body was the great earth barrows, her breasts the hills, called “the Paps of Anu”.

Before this recent visit to Ireland, I had thought these descriptors were lovely metaphors, a poetic honouring of the sacred presence. On this journey I met women for whom the land, the sea, the rocks and rivers somehow embodied the goddess herself. This is not pantheism, making gods of nature, but rather panentheism, recognizing that the holy is present within all that lives, as Teilhard de Chardin understood and taught.

Snowbound for days in a never-ending winter, I sat by the fire reading Kate Fitzpatrick’s book. Kate spoke during the Brigid Festival of her years of workshops, story-telling and powerful shamanic healing rituals to help bring about peace in Northern Ireland. Her guide, counsellor and co-creative partner in this was Macha, the mythical Ulster Goddess.

In her book, Macha’s Twins: A Spiritual Journey with the Celtic Horse Goddess, (Immram Publishing, Inishowen, Donegal, Ireland 2017), Kate describes encounters with Macha, mediated by the land and sea. While living on Inis M`or off the west coast of Ireland near Galway, Kate writes:

“I am exhilarated with the vital power of this island. The shifting clouds, the showers of rain. What I love about it is the changing light in each hour of the day. The land is bleak and barren. Yet the play of light makes it so beautiful.

Site of ancient fort of Dun Aengus, Inis M`or, Ireland

“I begin to see that Macha is the Wild Mother here. Every day in the raw vitality of wind and rain and sea I find her. Like her wild spirit, all here is dynamic and powerful. Restless and free. Seeping right into my bones. I move through autumn and winter beckoned by this force. Every day I see more of the power of the feminine in the sea, the waves, and the rock.” (p. 67)

In the years that follow, Kate experiences a call to return home to Northern Ireland, to assist the Sacred Feminine presence in the work of bringing healing and peace to the soul of Ulster.

“By early June, it is becoming clear to me that the rocks, trees, stones and rivers, along with the elements and the sheer beauty of this glen, have, together, become an alchemical vessel to hold a wider healing of the soul of Ulster.

“The sea, as I look out at it this morning, is playing its part in the offering of light, the blue of its holding, the high vibration of its silver water, the wildness of its dance. There is a fierce power of transformation in the rolling waves. (p. 169)

Kate tells of knowing Macha’s presence with her:

“I breathe deeply as she shows me pictures of the town in County Antrim where I grew up in the 1960’s. ‘There are many towns in the North that need healing,’ Macha tells me. ‘This is a journey to bring the heart home, to bring back the kindness lost to everyone in the shadows of war. For you, Daughter, concern yourself only with this.’ (p.169)

Kate’s work, with the support of other women, led to a tangible presence of light and peace in the land. Two decades after her time on Inis M`or, Kate knew that “the old patterns are going now and light is coming in, bringing forgiveness, beauty and joy”.

Then she describes this experience:

“I sense a presence in the middle of the strand and when I look over, I see Macha walking in the shallow waters of puddles left on the sand. I see her bend down to pick up shells. As I walk towards her, she looks up, sees me and smiles….I sigh a deep breath and run towards her, power seeping into me from the very sand itself. As I approach her, she straightens up and, still holding the shells, opens her arms to welcome me. Her holding is of the ages. In the warmth and strength of her embrace, I weep.” (pp. 237-8)

Signed copies of Macha’s Twins, A Spiritual Journey with the Celtic Horse Goddess are available from: Little Acorns Bookstore, Derry, N Ireland. Available to order online and will deliver internationally. Please send an e mail to: littleacornsbookstore@yahoo.co.uk

Cosmic Brigid Encore: Three

Outside the Solas Bhride Centre on the edge of Kildare stands an enormous statue of Brigid, holding her crozier, symbolic of her rank as Bishop in the early Celtic Christian Church. Visiting the centre just before Brighid’s Feast last year, I was drawn to approach this statue, so tall that I had to bend my head back in order to see her face.

I ought to have been overwhelmed, but I was not. I sensed that the woman in whose honour this statue had been created held the wisdom I needed for the next phase of my spiritual journey. I trusted she would have an answer to my question, “Where do I go now? What must I do?”

Statue of Brigid at Solas Bhride

I wait in silence, hearing nothing. I begin to fear there will be no response. Suddenly clear soundless words form themselves deep within me:

“Stay on your path. Follow your call. Go forward. Don’t look back.”

It is then that I notice her fingers, lifted in a Bishop’s blessing, gesturing to my left, the feminine side….

Looking back now to that moment, I see it as the beginning of a deepening relationship with Brigid, the moment when I recognized her as an archetype for my life, for my work of preparing for the rebirth of the Feminine Divine.

As we prepare to explore this third and final segment of Kate Fitzpatrick’s writings on “Cosmic Brigid”, it may be enlightening to look at the concept of Archetype. Carl Jung taught that archetypes are an expression of the collective unconscious.

Jean Houston has written extensively on archetypes, assisting her students to identify the ones who can best support their own coming to wholeness, and assist them in fulfilling their personal calling. Jean teaches that archetypes are “the primal patterns from which you derive your sense of Essence and existence. Quintessentially, archetypes are about relationship. We might think of them as greater Presences which stand behind and inform the personal images of many individuals and influence our very perception of life.”  

Far from being rigid constructs carried over from a distant past, archetypes are fluid, capable of growing, changing, taking on new qualities required for an evolving reality. In Jean’s words: “Always, such beings ask to be seen in new and fresh ways – they ask to grow into the energy and needs of individuals and of the times…. today a new order of archetypes is rising to match the swiftly changing situations we now face. It is our privilege and our particular challenge to witness and assist a new story coming into time.”

A Higher Light of Brigid

by Kate Fitzpatrick

In the 2 years of 2011- 2013, I returned again to work with Brigid and Serpent and I was linking with the significant universal energy shift predicted to happen in 2012. Out of this reflection and journeying came an understanding of Brigid as ‘Cosmic Brigid’ in a far-reaching way. In the myth that was then weaving, it was Brigid’s light that could connect us with the Divine Feminine coming to birth in the cosmos as part of the 2012 alignment. The ancient energies of the Tuatha Dé Danann were always linked to the stars and to cosmic light. This ‘cosmic’ link with Brigid has never been lost and Brigid as spiritual midwife can support the birth of new light into the world and help to ground it safely where it can be used for spiritual development of the human race. I also knew that the higher evolved ‘Serpent’ energy we had been working with in 2000 is ‘Serpent in the Heart’.

In 2013, at Imbolc, I gave  a talk at the Navan Centre in County Armagh that was pulling together these new ideas and I called the presentation: ‘A Higher Light of Brigid’. This extract below summarises the evening where a new energy of Brigid was tangibly felt:

On Friday, 8 February 2013, an audience of some forty people have gathered at Emain Macha in County Armagh to listen to a presentation of the stories of Brigid, together with music, songs and poems. Brigid’s presence is tangible in our midst. Carrying her spirit on the wind, Brigid, Celtic Mother Goddess and Saint, brings to all who might receive her light the qualities of truth, clarity, creativity and healing. Tonight, we dare to call her ‘Cosmic Brigid’ and ask her to bring in an even higher light than heretofore. One that is linked to the sun and the moon and the stars, to all of the heavens above us.

That evening was the naming of Brigid as Cosmic Brigid. And it was a year later that I went to the Brigid of Faughart festival in Dundalk and presented the talk on ‘Cosmic Brigid’. This idea continues in my awareness today as we move onwards in our awakening of the Feminine spirit and witnessing its influence as it filters in to society and is changing our perspectives about women and roles and power.

New paradigms are being born and old, outdated patterns of spirituality are being shed. The idea of ritual and ceremony is still a potent way to link the cosmic energies with the land – thus blessing it and clearing it. The powers of Serpent energy, Feminine light and Cosmic Brigid to assist with this are, I believe, real.

We are linking across universal truths. In Ireland we hold and awaken our indigenous spirituality and we are no longer a separate island but part of a newly emerging world culture of indigenous spiritual potential that is currently giving birth to a healed Feminine Light.

I am knowing Serpent to have risen. From the centre of the Earth she came in Fire. Across the land she came in Water. I know her to have moved up through my body from the below to the above and be transformed in the love of the Heart.

Kate Fitzpatrick

February 2019

Kate Fitzpatrick is the author of Macha’s Twins, A Spiritual Journey with the Celtic Horse Goddess. She is currently writing a book about her experiences of shamanic work with the evolving roles of Brigid saint and Goddess.

Her e mail is katefitzpatrick2@gmail.com

awakening to the sacred feminine presence in our lives