Tag Archives: Jean Houston

Powers of the Universe: Emergence

Emergence: the universe flares forth out of darkness, creating, over billions of years, through trial and error and trying again, astounding newness: carbon for life in the middle of a star…. the birth of planets, our earth holding what is required for life to emerge…. the creation of water from hydrogen and oxygen….the emergence of a cell with a nucleus.
Each of these seemingly impossible happenings did happen, offering us humans the hope that the impossible tasks confronting us in our time can be creatively addressed, showing us, as Brian Swimme expressed it, a domain of the possible beyond imagination. Our human endeavour has been powered by non-renewable energy resources. Our task now is to reinvent the major forms of human presence on the planet in agriculture, architecture, education, economics…. We need to align ourselves with the powers of the universe, consciously assisting, amplifying, accelerating the process of creative endeavour.

 

In her teaching on the powers of the universe, Jean Houston speaks about how we can work with the universe in what it is trying to emerge within us. We set up a schedule. We show up at the page, or in the listening or prayer place, regularly to signal our intent to be open. We create internal structures that are ready to receive what wants to emerge in us. We drop in an idea that puts us in touch with essence, creates in us a cosmic womb so the universal power can work in us. Thus, like Hildegard of Bingen, we become a flowering for the possible, attracting the people and resources that we need.

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Among the aspects of human life that require creative imagination for a new birth, I would like to focus on religion/spirituality/our way of relating with the Sacred. Eco-theologian Thomas Berry wrote that:
…the existing religious traditions are too distant from our new sense of the universe to be adequate to the task that is before us. We need a new type of religious orientation….a new revelatory experience that can be understood as soon as we recognise that the evolutionary process is from the beginning a spiritual as well as a physical process. (Dream of the Earth Sierra Club, San Francisco, 1988)

What new revelatory experience, what new type of religious orientation is emerging today?
As I am neither a theologian nor a sociologist, I invite you to experience with me a n experience of the newness in religion, in spirituality, that is emerging among women with roots in Christianity, with branches that now extend to embrace a relationship of partnership with a sacred feminine presence whom some would call the Goddess.

 

Take a chair at the table in a room in a small Catholic college in western Canada. As part of a focus group of thirteen women, drawn from some one hundred interviewees, you’ve been asked to reflect upon the way you blend your Christian faith with a relationship to the feminine holy. For several hours of concentrated conversation on this topic, facilitated by the research co-ordinator, you listen to your new companions.

 

What do you see? Hear? Experience? On this sunny late spring morning, one of the women leads an opening prayer in the four directions, calling on the presence of the Sacred Feminine to guide us in wisdom, in newness, nurtured by the gifts symbolized by earth, air, water and fire.

 

As each woman speaks, you notice the different pathways that have brought her here, that have awakened her awareness of a Holy Presence that is feminine. For some it is the writings of the feminist theologians, uncovering the deep but largely neglected tradition of Sophia /Wisdom, the feminine principle of God. For others it is through earth–based spiritualities such as indigenous beliefs and practices, or involvement in ritual, or Wiccan studies. For the several Catholics present, Mary has been the pathway. As one woman recalls, “I was taught as a child that God was too busy to hear my prayers so I should pray to Mary instead.” Listen as other women tell of travels to places where the Sacred was known and honoured as woman in ancient times, especially sites in France and elsewhere in Europe sacred to the Black Madonna.

 

But mostly you are struck by the way that for each one, imaging the Holy as feminine has given a voice, a new power, a sense of her own value that were lacking to her in the time when God was imaged as male. Imaging God as woman gives an honouring to women’s bodies, especially needed in a culture where the standard for feminine beauty (young, slim, nubile) is set by men. You hear women share without bitterness, but with a sense of having come to a place of grace, childhood and adult experiences of feeling devalued in Church – related settings because of being female. You smile with recognition as one woman recalls that when her teacher said, “God is in everyone,” she had asked, “Is God in me?” and was assured that was so. “Then is God a woman?” she asked. Her teacher, a nun, responded, “There are some mysteries we are not meant to understand.”

 

Listen now to the responses when the facilitator asks, “How do you express your relationship with the Feminine Divine? Would you call it worship?” No one feels that word fits. “She is a mother’…   “At first she was mother, but now is more of a friend”… “A partner, inviting me to co-create with her”…“Devotion is the word I choose, because it holds a sense of love,” and to this many agree with nods and smiles.

 

What stirs in you as you listen? Do you begin to sense that there is more to this emerging relationship to the sacred feminine than our need for her, our longing for her? Is this emergence initiated perhaps by the Holy One herself who comes to us in our time of great need?

 

Look around the table at your companions: these are power houses. The submissive woman, so beloved of patriarchal religions, has no place in a life devoted to the Goddess. There is a rage for justice, for the transformation of life on the planet. One woman here has taken on the task of building and maintaining natural hives for bees; one is a film-maker who wants to tell stories of women that will change the way we see ourselves in the images of most films and television; one is a Baptist minister who writes of the way Jesus is himself an embodiment of the Sophia-Wisdom principle; one is a theologian who identifies the Spirit as the life force found everywhere in each land and culture and tradition, linking all of life; one fiercely joins the struggle to defeat those who would modify and monopolize the seeds of the earth, or put poison in ground water to release its gas…

 

As you look at these devotees of the sacred feminine at this table, you see that they are living the new revelatory experience that Berry wrote about. They are themselves the beautiful reflection of the Sophia, the Sacred Feminine, the Goddess of many names, emerging in the lives of the women and men of today who are opening themselves to her. They are, we are, the ones ready with her creative power at work in us to take on the great tasks that our times require.

Gloria Steinem has written: God may be in the details, but the goddess is in the questions. Once we begin to ask them, there is no turning back.

Sophia and the Universe: Allurement

The process through which the universe unfolds into radiance is our process as well, our story, and our most urgent call in this time. As Jean Houston reminds us: All the powers of the universe are seamlessly one, trying to bring forth radiance. These powers can be understood mystically as within ourselves waiting to assist us to bring forth a world that works for everyone.

Brian Swimme, in his DVD series Powers of the Universe, describes ten interwoven powers: Centration, Allurement, Emergence, Homeostasis, Cataclysm, Synergy, Transmutation, Transformation, Interrelatedness and Radiance. Centration is the coming together in one life of the entire 13.8 billion year process of evolutionary development.

Allurement is what holds everything together. At the heart of the universe, Allurement holds the earth in thrall to the sun, the moon to the earth, the tides to the moon, our very blood to the surges of the sea. The planets are lured by the sun to orbit ceaselessly around it, while our galaxy spins, in harmony with other galaxies, in one great dance of desire and longing.

The universe is bound together in communion, each thing with all the rest. The gravitational bond unites all the galaxies; the electromagnetic interaction binds all the molecules; the genetic information connects all the generations of the ancestral tree of life. (Brian Swimme)

4.5 billion years ago, the earth and the sun discovered one another, coming forth in a powerful field of allurement and attraction. Swimme notes that the action of chlorophyll, the green pigment found in most plants, responsible for absorbing light to provide the energy needed for photosynthesis, only works on our planet. It is an inter-creation with our sun, the earth being shaped by that which it loves. Atoms respond to allurement, becoming stars, becoming part of a gravitational field, becoming themselves a source of allurement even though, Swimme adds, “they have no idea why they are responding.”

After they were birthed, the Magellanic Clouds, nearest neighbour to our Milky Way Galaxy, stopped making stars for eight billion years. Four billion years ago, this luminous mass was drawn into an encounter with the Milky Way that ignited its star-making capacities…it’s been making stars ever since!

On our planet, sexuality began some 300 million years ago and allurement has been developing ever since in life forms. Life wants to deepen the journey that begins with allurement, Swimme says. We can think of ourselves as the place where the universe houses its power of allurement, wanting it to burst into conscious self-awareness. The power of allurement is at work within us. Swimme suggests that if we are attracted, we have already been acted upon; and we are molded by what we love. As with the earth and the sun, through the work of adoration we allow the Beloved to begin to shape who we are.

We need to be aware of the tenderness of the human, remembering that what we’re attracted to is also wounded; it is true of bio-regions as well as of communities and individuals that membranes guard our sensitivities. The intensity of attraction, the power of allurement, can, over time, dissolve these protective membranes, allowing for mutual enhancement and mutual healing.

Our capacity for self-reflection enhances our desire to merge, to be a presence of joy and pleasure, to evoke a depth of feeling and well-being in the other. This desire is so deep that we learn to feel what the beloved is feeling; we desire to be a cause of joy.

And for us humans these powers of love go beyond the partnership of human lovers, expanding into a partnership with the Divine, allowing us to become a presence of love wherever we are: with persons, with other life forms, with the planet herself, through our awareness of the interconnectedness of all of life.

In the process of loving, the Mystics become our friends, our teachers, our guides. They lived in the power of allurement through their love relationship with the Sacred Presence at the heart of the Universe. Writing in the thirteenth century, Mechtild of Magdeburg exults in a passionate love with and for the Holy One:

I cannot dance, O Lord, unless Thou lead me. If Thou wilt that I leap joyfully, then must Thou Thyself first dance and sing! Then will I leap for love, from love to knowledge, from knowledge to fruition, from fruition to beyond all human sense. There will I remain and circle evermore.

Hafiz, the Sufi mystic poet of fourteenth century Persia, teaches us:
Know the true nature of your Beloved. In His loving eyes, your every thought, Word and movement is always, Always beautiful.

As the mystics did, we draw unto ourselves, and are lured towards, the love that holds the universe together. We allure all we require to grow in that love, within the calling, the shape of destiny that is uniquely ours. And we ourselves can be principles of allurement. Again, Hafiz says it well:
There is only one reason we have followed God into this world: To encourage laughter, freedom, dance and love.

Swimme believes that by allowing allurement to unfurl in our consciousness, we can develop:
*passionate absorption in the world of others with a capacity to enter deeply into its reality
* a wide spectrum of feelings and moods because of the ability to absorb the needs and feelings of persons and places
*an amazing capacity to become completely overwhelmed in situations that seem trivial, such as sitting by a pond
* a sensitivity to beauty in all its forms.

The challenge for someone deeply drawn by allurement is to maintain a sense of identity. (Am I a cloud or a raven?) Allurement is balanced by the opposite pull of centration.

Yet if we allow ourselves to be drawn by beauty, releasing ourselves into the field of our allurements, we’ll create a mutually-enhancing lure to beauty. And in doing so, we will discover something that Swimme wrote many years ago in his book The Universe is a Green Dragon: Your allurements draw you into the activity of evoking the life about you.

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Swimme tells how he was lured by the wonder of the stars to study physics. One day a student of his changed his major from music to physics. This is how the universe works, Swimme believes. We are captivated by the beauty of the universe. We pursue this beauty. Others are captivated through us.

Jean Houston advises us to have leaky margins, to be able to fall in love with everything. We live then with delight in the other, experiencing the energy and generativity that come with loving.

Sophia in the Easter Mystery

Through the cold, quiet night time 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 teaches us to live 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 Erishkigal. 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.

The people of Jesus’ time would have known these and other great myths of the ancient Near East. 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 pp.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)

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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.

Sophia as Archetype of Spiritual Wisdom

Sophia: Who or What is She? Where may we find Her? How might we come to know Her?

These questions draw me here to my computer each week. For the past fifteen months, I have been offering you what can only be a whiff of Her presence, a hint at Her activity in our lives, a suggestion of how She longs to befriend and guide us, how She seeks us as co-creative partners in Her work.

I have offered you a few of my own experiences, but mostly I have shared with you the discoveries of other seekers. Through their luminous writings on Sophia as She emerges in the Hebrew Scriptures, in ancient stories and mythology, in poetry and mystical experience, they continue to open new portals, new ways of knowing and experiencing Sophia in our own lives.

Today I share with you insights from Jean Shinoda Bolen’s 2001 book, Goddesses in Older Women. As I read it last evening by the fire, I found my awareness of Sophia expanding through seeing her as an archetype. It was Carl Jung who taught us that we hold within us ancient knowings/images inherited from our earliest ancestors: archetypes of mother /lover /friend/warrior/father/son/wise one/ teacher/daughter… and so on. In The Search for the Beloved (1987-1997) Jean Houston writes of a realm where these archetypal guides dwell, a place of myth and symbols, of sacred time and sacred space, a “container of that which never was and is always happening.” (p. 24)

(I)t is the place where the self joins its polyphrenic possibilities, including the gods and goddesses and their courts. In Sanskrit these celestial beings are referred to as yidams, the personified “rivers to the Ocean of Being.” The gods — Athena, Asclepios, Sophia, Shiva, Quetzalcoatl, and thousands of others — are those forces that have been crystallized in human cultures and worshipped as personalized emanations of a greater unknowable and unnameable power. Sometimes they assume a humanized form, as did Jesus, Krishna, Buddha, and Zoroaster. We may feel a particularly loving resonance with such beings who have been elevated to godhood. By virtue of this identification, we are evoked to become much more fully what we can be in the depth and breadth of our existence. (pp.24-5)

Jean Houston’s description is helpful as it places Sophia in a sacred realm, beyond the human/historical and yet accessible to us, “as the contact point for sacred time and sacred space”. (p. 24)

Now when I turn to Jean Shinoda Bolen’s writings, I have a clearer sense of how Sophia appears in our lives as Archetype of Wisdom. And I recall the frisson I experienced when I read in She Who Is (Elizabeth Johnson, 1992) the suggestion that Jesus was himself the embodiment of the Sophia archetype! Johnson writes that Jesus lived the qualities of Sophia as described in the Hebrew Scriptures, but his historical entry into time was during a period when a woman would not be accepted as a spiritual teacher.

In Goddesses in Older Women Bolen speaks of Sophia as “a forgotten goddess figure within a monotheistic, patriarchal religious tradition that denies feminine divinity” (p.25) Describing Sophia as “the archetype of spiritual wisdom or soul knowledge,” Bolen writes:

Sophia’s wisdom is insightful, it is what we know through gnosis….Gnostic or noetic…knowledge is what is revealed to us or intuitively perceived as spiritually true. I think of gnosis as what we “gknow” at a soul level, it’s what we know “in our bones”…. At a soul level, we can know that we are spiritual beings on a human path, or know that life has a purpose, or know that we are loved, or know God, or know that we are part of an interconnected universe. (p. 26)

For Bolen, “gnosis” is “an intuitive process of knowing oneself at the deepest level” akin to the Jungian concept of connecting to the Self where with soul knowledge we sense our life as meaningful. “What we know through a connection with the Self is divine wisdom,” Bolen writes. “This is a wisdom that isn’t the exclusive possession of authority above us; it is the wisdom that dwells in us and is everywhere.” (p.27)

What we call “women’s intuition” is also an aspect of gnosis. Bolen writes:

Far from mysterious, it’s a combination of noticing what is going on and processing what we are noticing in an intuitive way. It has to do with knowing people, of assessing character, of seeing through the façade – it’s insight into the presence or absence of soul. The click! insight that sees the underlying sexism or power politics in a situation is gnosis. The Aha! that happens when something important to you suddenly makes sense is gnosis. The moment when you know that your spouse is unfaithful, is gnosis. That inner twinge of a guilty conscience is gnosis. (p. 27)

Bolen concludes her reflection on Sophia as Archetype of Spiritual Wisdom or Gnosis with these words:
Growing older and wiser is a lifelong process that accelerates in the third phase, especially if you heed gnosis in yourself. This is how the archetype of Sophia becomes known to you. She is a way of knowing, a source of inner wisdom as well as an archetypal wisewoman. When Sophia dwells in you, you perceive the soul of the matter or soul qualities in others. (p.27)

Next week: “Sophia the Mystic”

Travelling with Sophia

Even to think about (Wisdom) is understanding fully grown;
be on the alert for her and anxiety will quickly leave you.

She herself walks about looking for those who are worthy of her
and graciously shows herself to them as they go,
in every thought of theirs coming to meet them.

(Wisdom 6: 15-16 Jerusalem Bible)

Poring over notes from the Greece Journey, I seek a place of re-entry, so that I might invite you back inside the deep teachings, the healing processes, the beautiful sights, sounds, stories of our travels in that blessed land. Once again my memories turn to Sophia, the Greek name for Wisdom. Icons of Mary, such as the ones I showed you from the Church of the Hundred Doors on Paros Island, abound in Greece.

For the Greeks, Sophia is a loving presence, close, active, supportive, loving, healing, often seemingly conflated with Mary. I turn again to last week’s posting for Epiphany, find the quote from Chapter 6 of the Book of Wisdom (see above). And then I decide to share a deeply personal experience.

In Holy Week of 2015, I was taking some retreat days here in my riverside home in the woods. As happens when the mind is quiet, dreams came. In one, I found myself in a darkened room, where my teacher Jean Houston was showing me framed depictions of the work I have begun in recent years: a promo for my Irish play, “The Wooing of the Soul”, my book Called to Egypt on the Back of the Wind, the retreats I facilitate…

Further into the room, the darkness was deeper. I understood I must go there alone in order to encounter the Sacred Feminine, the Presence of Sophia. The dream ended there, but stayed inside my heart like an unfinished story. A few weeks afterwards, as I was wondering whether I should consider the Greece Journey, I remembered that dream. Would I find there the presence that awaited me?

On our last morning on Paros Island, before departure time for our ferry, I was walking through the streets of the town, hoping to find the shops open. They were shut tight, but on a narrow side street, I chanced upon a tiny white building whose door stood invitingly open. Inside, I found a small darkened chapel. On two walls were Icons, glowing in the fiery red light of lamps.

The Icon on the wall to my right was of Mary/Sophia. I gazed at her calm lovely face. It seemed that she gazed back. I stood there, unable to move, drawn to rededicate my life to her. Still I could not go. Then I noticed the child she held. At once I recalled the Inuit tale of the Sealwoman who set her son (her spirit) on the shore in the moonlight for his task was to become a drummer, a singer, a storyteller. She promises him, ” I will breathe into your lungs a wind for the singing of your songs.”

I understood that I must do the same: send my recovered spirit out to tell the stories, trusting that she, Wisdom-Sophia, would “breathe into (my) lungs a wind for the singing of (my) songs”… I was filled with joy and gratitude. I took this photo before I left the small chapel.

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It was only later, on the ferry back to mainland Greece, that I remembered my dream of the darkened room and the Sacred Feminine Presence who awaited me there.

Truly Wisdom-Sophia  herself walks about looking for (us) and graciously shows herself to (us) as (we) go, in every thought of (ours) coming to meet (us).

Here is a poem by Jan Richardson to give heart to us in all our journeys:

For Those Who Have Far to Travel

A Blessing for Epiphany

If you could see
the journey whole,
you might never
undertake it,
might never dare
the first step
that propels you
from the place
you have known
toward the place
you know not.

Call it
one of the mercies
of the road:
that we see it
only by stages
as it opens
before us,
as it comes into
our keeping,
step by
single step.

There is nothing
for it
but to go,
and by our going
take the vows
the pilgrim takes:
to be faithful to
the next step;
to rely on more
than the map;
to heed the signposts
of intuition and dream;
to follow the star
that only you
will recognize;
to keep an open eye
for the wonders that
attend the path;
to press on
beyond distractions,
beyond fatigue,
beyond what would
tempt you
from the way.

There are vows
that only you
will know:
the secret promises
for your particular path
and the new ones
you will need to make
when the road
is revealed
by turns
you could not
have foreseen.

Keep them, break them,
make them again;
each promise becomes
part of the path,
each choice creates
the road
that will take you
to the place
where at last
you will kneel
to offer the gift
most needed—
the gift that only you
can give—
before turning to go
home by
another way.

Jan Richardson
from Circle of Grace
– See more at: http://paintedprayerbook.com/2016/01/02/epiphany-for-those-who-have-far-to-travel/#sthash.jTkLHSWC.dpuf

The Greece Journey Five: Awakening on Mount Pelion

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 The Universe : 96% dark matter

On the morning following our Nature Walk among the trees, bushes, healing plants and flowers of Mount Pelion, we awaken. We find our way to the dining room where large windows overlook the mountainside. Gazing at the view, we enjoy Greek yogurt, honey, fresh bread and fruit. After breakfast, Jean gathers us into a small sitting room where we each find a space on a cushion, a chair, a couch or the floor.

“We are all connected with the deep ecology of the universe,” Jean says, drawing us into the theme for her morning’s teaching, which is to be based on Duane Elgin’s book, The Living Universe. As Elgin’s mentor, Jean had assisted him with the book’s development. “Sacred natural settings like Mount Pelion give us potent awareness of this.”

The universe, Jean tells us, is being continuously recreated and we ourselves are part of this rebirthing, capable of working with the realities of space and time, capable of changing realities. Just as the universe is 96 % dark matter so too with us: our own possibilities are hidden. Yet we are part of a vast support system. In deep relationship with spiritual power, we partake with the universe in a process of interdependent co-arising. We experience what Jesus knew when he said, “The Father and I are one.”

Physicist David Bohm described the universe as “an undivided wholeness in flowing movement”, a single symphony of expression being regenerated at each moment. We are limited only by our consciousness, by our awareness. “Your identity is equal to your consciousness of it,” Jean tells us.

We live in the clear light of mother universe, an ocean of luminosity, presenting itself to us as transparent. The nature of reality is more akin to music than to machine. A vast “Indra’s Net”, reality resonates with each bead that rings. Every bonded particle is in resonance with every other particle. We are present to the farthest star. Listen to it all, for our ears have the capacity for infinite dimensionality.

How our consciousness grows determines the harmonious structure of probability: the intended music of our consciousness structures what happens in our life. Our thought is a request for mirroring. Our physical bodies are anchors for light. Our life can change in an instant through awakening.

This IS the time of the great awakening: our own reflective human consciousness allows the planet to advance itself through us as we awaken. That’s why everything of the older order is breaking down.
In the Axial Age, around 600 BC (within an era stretching from 900 to 200 BC), the great religions rose to set the direction of spirituality for millennia. In a time of extreme violence and warfare, religions responded by putting Compassion at the centre.

Now we have lost the story and need a new one in response to looming conflicts related to the scarcity of resources. We need the GREAT AWAKENING in this time of huge collapse and Re-Creation. We respond by radical transformation, discovering the reality of our universe.

Material deprivation leads to spiritual abundance. Our species has been in adolescence. Now we are maturing into the promise of a hopeful future as we grow into awareness of our responsibility.
Pope Francis is speaking as “the first adult”.

We need to hold an image of ourselves as pioneers of a new way, in an unprecedented rite of passage, building a new relationship with the earth after millennia of separation from nature. Our powers are now so great that they threaten life on this planet. We begin to make our way back to a harmonious relationship with the earth.

We are a witnessing species now transparent to each other. We are a cosmic species, children of a living cosmos, with purpose to our lives. The sense of connection awakens as we see ourselves as part of the living universe: the offspring.

Humanity is on a heroic journey into awakening, living within a living universe. There is a mutuality of knowing between the universe and ourselves, a sense of belonging. We need only the social will to claim the connection.

PAY ATTENTION as decisions of monumental importance for our future are made.

 

It is still full darkness the following morning when I waken with sudden knowing. 5:20 am. Time of the eclipse. Full moon. Blood moon. I pull on a warm robe over pajamas, push my feet into sandals, hurry outside. Some of my companions are already walking around the perimeter of the hotel trying to locate the moon in this blackened cloud-shrouded sky. I see a bright light just above the hotel’s front entrance. I stand here, a solitary watcher gazing at the sky. This may be part of the eclipse. Yes, it must be. I wait, gazing.
I hear Jean’s voice behind me: “That’s not the moon. That’s the Morning Star.” Oh….
A wind separates the clouds so we can follow the light further along the road.
Darkness. Light. The clouds part to reveal a reddish tinge. The Blood Moon. The eclipse. We watch, wrapt in silence….

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No teacher on the planet could wish for a better illustration of her teaching. Nor could any teacher make better magic of the moment, noting the emergence:
“The next level of your human becoming,” Jean says into the radiant darkness. “Feel it. Look out at the great branching of light….it looks like an angelic light, permeating through the sky, this sky of your own becoming, in this magnificent cosmic visual display. Great angelic forms. Just look at this phenomenal reality: potent and bright.

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“The great branching out. As within, so without; as without, so within. Feel this branching, this activation of your essential humanness as it moves to its next possibility….the branching that is happening so powerfully now.

Greece Blood Moon 2015 069
“Isn’t it glorious? One of the most beautiful skies I’ve ever seen…. And so it is”’

The Greek Journey Part Three

The AmphiareionAmphiare

Our Journey to Greece was inspired by a great healer named Asclepius who lived in Ancient Greece over 3000 years ago. His wholistic approach to healing included drama and dreams, laughter and song, dance, spirituality. “Asclepius,” writes Jean Houston, “demonstrated how full well-being can be created by energizing and balancing the body, heart, intuition, dreams, faith and spirit of a person.”

Today we set out from Athens, travelling 22 miles northeast to visit a sanctuary and oracular healing center. Founded in the 5th century BCE and flourishing until the 4th century CE , the site was dedicated to the god-hero Amphiaraus. Healing at the Amphiareion came through dreams and their interpretation. The Greek travel writer Pausanias described the process in the 2nd century CE:
the first thing is to purify oneself, when someone comes to consult Amphiaraus, and the purification ritual is to sacrifice to the god, and people sacrifice to him and to all those whose names are on (the altar), and — when these things are finished—they sacrifice a ram and spreading out its skin under themselves, lie down waiting for the revelation of a dream.

We approach the Amphiareion as pilgrims, as well as time travellers, for we have come to an ancient ruin seeking a spiritual power that lingers. Here, nestled in a plain among mountains, there were once baths, a theatre, the god’s temple, staff residences, shops, inns, the agora and a water clock. Today there are only stone remnants of pedestals and sleeping benches. Yet the peace of this place envelops us with its natural beauty, its quiet strength.

First we purify ourselves, washing our hands in a bowl that holds water infused with herbs. We have been asked to bring a non-physical sacrifice, something in our lives we are ready to release….I have been wondering what this might be.

Inviting us to find places to sit among the tumbled stones, Jean tells us: “Sacrifice is about making holy. What aspect of your life do you wish to make holy?”

We ponder this in silence. What rises for me is an old fear, one that emerges now and then with renewed ferocity. It is about home, about belonging: where do I belong? with whom? I feel drawn to sacrifice this fear, handing it over to the Sacred Presence to whom my life is dedicated, trusting Love to care for me… I sit looking into a grove of trees, then across to the distant mountains, breathing in peace and trust.

After a time, Jean calls us back together. Now her invitation to us is to close our eyes, to imagine ourselves back to the 5th century BCE. Within our minds the Amphiareion reappears as a glimmer of white marble buildings, with throngs of hope-filled seekers, moving gracefully in their draped linen garments, speaking, gesturing, laughing, even singing… the scene moves in our imaginations like a documentary film.

“Now, open your eyes,” Jean invites. “What do you see?”

There are people who have a gift for seeing with open eyes something long vanished. It does not happen here, today. Yet, for a while longer, we move back and forth in time in our imagination.

My eyes are still closed, so this is no vision. But I do sense a presence. A tall man in the flowing white robes of Ancient Greece is standing, facing me. He looks directly at me with wisdom and kindness in his expression: “Why have you come? What healing do you seek?” I hear him speak in the silence of my heart.

Startled, I show him my questions, though I form no words.

He grasps at once what is in my heart, then he speaks to me: “You have your home within you.”

I believe I have encountered an oracular healer, one who heals with words from the Sacred Presence.

Later, we walk the grounds, eat fresh figs straight from the trees, climb the steep stone steps that lead to the ruins of the ancient theatre. There some of our companions speak to us, sing to us. Aingeal proclaims the call of our time crying out, “Now is the time to banish fear from our lives”, the call to each to live that fullness of life that will be our gift to the evolution so needed, so longed for. Dick sings an “Alleluia” moving Leonard Cohen’s words into a celebration of newness of life.

What have we experienced? Something more than an archaeological site, more than a history lesson. It is a wrinkle in time; it is a taste of healing power that nourishes each of us in our own way, in our own need.

We board our bus, re-enter the crowded, vibrant, noisy, streets of 21st century Athens. We pass a car dealership. It offers to us its own version of “oracular healing”, loudly proclaiming in a huge red-lettered sign: FIND NEW ROADS.

Sophia: Love That Transforms Our Lives: Part Two

As I continue to reflect on how my life has changed since my dedication to Sophia, the sacred feminine presence, I realize my loving relationships have expanded in unexpected ways. Now the list of “those I love” includes a tree to whose presence I turn when I seek healing for myself and others; a small chipmunk who enjoys eating her lunch beside me on the back deck; a family of Phoebes who nest each spring above the porch light; the Iris plant that blooms in delicate splendour each June; the heron who moves down the river with slow grace, her wings weighted only with sunlight and soft winds; wild roses unattended, spilling gifts of perfumed beauty; the people I encounter, at the Post Office, the Waste Depot, the Library here in my small town.

Jean Houston teaches that when we love we become more intelligent, more creative, as we open to the patterns in the universe, as we glimpse the wonder of life and the wonder in ourselves. Speaking during her July 2014 Seminar, “Love in the Quantum Field”, Jean urged us to open the love receptor in all possible directions, the evolutionary and loving lure that has to rise in our time if we are to keep going. Patterns of connection activated by love are being brought out of the DNA, “bootstrapped into the culture”, Jean says. This transformation, this evolution, is taking place in our lifetime.

For Carol P. Christ, writing in “The Rebirth of the Goddess” (1997) hope is possible if we use the “human powers of reflection and moral action” that we once thought “set us apart from nature” to “create a new place for human beings within the web of life.” (p. 155)

Though thinking and acting (wrongly) have created many of the problems we and the Gaia body now face, human hope can only be located in the human capacity to think and to act differently about our place in the web of life….We act morally when we live in conscious and responsible awareness of the intrinsic value of each being with whom we share life on earth. When we do so, we embody the love that is the ground of all being. (p. 156)

Carol Christ believes that love forms the basis of morality:

…we have each experienced the power of intelligent love that grounds all beings in the web of life. This can become the basis for morality and moral transformation. None of us is perfect, nor can we be expected to be. What is asked of us as we work to heal the web of life is that we return the love and nurture given to us and that we try to contribute just a little bit more to the lives of all people and all beings than those who came before us. If we value our feelings of deep connection, if we love life on its own account and through others, and if we find the courage to act together on what we know, then maybe, just maybe, we can build a better future for ourselves, our children, and all the other children of earth. (pp. 158-9)

In her final chapter, Christ shares with us nine touchstones or ethical guidelines which she has discovered within her experience of the web of life. We might ask as we reflect upon them, how some or all of these might serve us in our lives, which ones we would set aside, which others we would add.

*Nurture life
*Walk in love and beauty
*Trust the knowledge that comes through the body
*Speak the truth about conflict, pain and suffering
*Take only what you need
*Think about consequences of your actions for seven generations
*Approach the taking of life with great restraint
*Practice great generosity
*Repair the web

Christ ends her book with this hope, this promise:

If we focus on the beauty around us, if we love life on its own account and through others, if we trust the knowledge that comes to us through our bodies, we will find the strength to continue the work of personal, cultural, and social transformation. If we speak the best of ourselves and others while at the same time speaking the truth about the harm that has been done, perhaps we all will recognize that it is in our own best interest to care about the survival of the web of life. Then we can begin again to create communities and societies that live in greater harmony and justice with other people, all our relations, and the earth body. (p. 177)

What shines brightest for me in Jean Houston’s teachings about “Love in the Quantum Field”, is her call to loving partnership with the Divine Beloved. This, says Jean, is the Great Lure that will draw us forward, opening us in love to all the realms of being. It involves an intensive practice, a daily practice of spiritual exercise, learning how to commit, to make the conscious choice of loving. “You will discover,” Jean says, “that the universe is alive and loving. As you move towards it, it moves towards you.”

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Daily Life with Sophia

Therefore I determined to take her to live with me,
Knowing that she would give me good counsel
And encouragement in cares and grief.
(Wisdom 8:9 NRSV Bible)

Midsummer: a time for dreams, for magic, for the unexpected. We celebrate Solstice as the sun’s light comes earliest, stays longest in the Northern Hemisphere while coming latest, leaving soonest in the Southern Hemisphere.

A memory returns of a Summer Solstice morning five years ago. I had wakened from a strange dream that I could not unravel. CBC Radio was playing Tchaikovsky’s “Romeo and Juliet” so I began to dance, hoping the mystery might become clear through sacred movement. Words began to rise from deep within me: “Unbind her and let her go free”. If the words referred to myself, that only puzzled me further. How was I bound? How did I need to be set free?

I phoned a woman whose wisdom I trusted, Jean Houston, my mentor, teacher and friend.
“You didn’t come in here alone,” Jean said. “Unbind that sacred presence within you. Let her go free.”

Thus began my relationship with a sacred feminine presence whom I am coming to know through the ordinary, sometimes extraordinary, experiences of daily life. For, as the Book of Wisdom says, I determined to take her to live with me…

Over the years of attending Jean Houston’s Mystery School sessions, I had learned a process for engaging with a sacred, archetypal presence for whom I had no name. I began a new journal. On the first page, I wrote the date, and on the next line my own name, followed by a colon.

Here is what I wrote first:

Anne Kathleen: Dear Friend, who are you? What are you?

On the next line, I wrote the word Friend with a colon and let my pen script her response.

Friend: I am the One who holds you in love.

Anne Kathleen: There are moments from my life when I sensed a presence that loved me deeply. Was that you?

Friend: Sometimes I was in the voice or body of someone – I spoke to you, touched you through a beloved other. But were there not moments when you sensed a presence of love when NO ONE was there?

Anne Kathleen: You are that love? That presence?

(Here I made reference to specific moments and experiences in my life, and the Friend added others…)

Anne Kathleen: Are you the Mother? Isis? Sacred Feminine? I do not know how to address you.

Friend: For now, just allow me to be with you. Names, titles, descriptions, come later.

That is how it began. I was grateful for Jean’s teaching that at first we will think it is our own imagination. But in time, there will be responses so surprising and unexpected that we know they come from something deeper than ourselves. For a long while, the nudges or suggestions I received from the Friend seemed so ordinary that I was disappointed. Seeking great adventures, I would instead be reminded about a necessary email or phone call, or a task I’d forgotten.

Slowly, slowly, over these five years, the daily writings have become a compass for my life. When faced with a tangle of tasks, I am guided as to where and how to begin. When I feel overwhelmed, I might be invited to take some time to walk to settle my thoughts and feelings. When there are important choices or decisions to be made, I am sometimes astonished to hear a writing voice very different from my own who offers another approach, one I would not have found on my own, one that proves to be life-giving and peaceful. Yet, I have not found this Friend to be all-knowing, for sometimes a situation changes in a way she did not seem to anticipate.

Her love has brought a profound peace to my life, one that eases anxiety, assures me in uncertainty, brings light into the darkest times. I am no longer alone.

I share this with you as a way of suggesting that if you indeed seek the awakening of Sophia in your own life, you may wish to try this journaling approach. See where it might lead you. Notice how synchronicities arise in your life, bringing you the right book/friend/opportunity to nurture your dedication to this sacred presence.

These days, the books of Thealogian Carol P. Christ  are light to me, as she weaves personal experience through her scholarship. She writes of her experience of being with her mother as she was dying:

As my mother drew her last breaths, I felt the room flooded with what I can only describe as a great power of love. A revelation had been given to me. Until that moment, I had always felt that I had not been loved enough. I began to understand that a great matrix of love had always surrounded and sustained my life. Since then, I have come to experience love as the gift of the abundant earth. It truly is the power of all being, the power I know as a Goddess. (“Rebirth of the Goddess”  Addison Wesley Publishers, Menlo Park, California 1997 p.4)

And from that same book, I read on the Solstice:

When we love concretely, intelligently, in our bodies and in concern for the whole web of life, we are listening to the persuasion offered to us by the Goddess whose intelligent embodied love is the ground of all being (pp. 108-9)

first Iris opens