A few months ago, three of our Mother Wheel bloggers participated in an episode on Daughters of Mormonism discussing the symbols of the LDS temple garments. Through our journeys on the Mormon Pagan path (or Morgan if you will), we have felt led to finding meaning in places where we did not think to find it. It started with trying to find Mother in Heaven in the temple. We actually first found her in the garment, which them prompted the episode as we further expound on what other meaning can be found there and how Morgan thought can come alive there.
Jenni, Descent and Dryad are joined by sister Morgan blogger Like Unto Eve. They describe a ritual that helps wearers of the garment connect to its symbols and meaning outside the temple as well as an alternative interpretation to the meanings of the symbols. The quarternity is described and then speculation abounds.
It was actually from this episode that Mormon Moon Circle was conceived. The facebook group Wildly Speculative Feminist Mormon Theology was also conceived at that time.
In addition to the garment ritual designed by Mother Wheel bloggers that is shared in the episode, Jenni shares a menstruation ritual in the comments.
You can also find Descent's and Jenni's panelist interviews along with descriptions of their Morgan Pagan paths in their episodes:
Jenni's episode: "Not in Conflict"
Descent's episode: Connected to this Life Part 1 and Part 2
Jenni was also featured as a panelist on the following episodes:
Finding Her Everywhere: Symbols of the Divine Feminine
Good Girl Syndrome Part 1 and Part 2
Garments- To Cover Our Nakedness
Descent was also featured in the following episodes:
"Be Yourself (within certain parameters)" — Depression & Mormon Women Part I
"Walking the Labyrinth" — Depression & Mormon Women Part II
"Elementally You" — Depression & Mormon Women Part III
For another DoM episode with a decidedly Mormon Pagan bent, listen to:
Eve as a Balance of Christ
Daughters of Mormonism has stopped recording new episodes but the world of Mormon women's podcasts is just beginning and Mother Wheel will have more information to share as new podcasts are developed.
Showing posts with label Divine Feminine. Show all posts
Showing posts with label Divine Feminine. Show all posts
June 10, 2012
March 10, 2012
The Triquetra of the Year
One day this winter, I took a walk after it had snowed in my area. It wsa nearing evening so the light was low, the snow was sparkling and all was quiet. As I was walking, I sensed the sacred but for some reason felt that it was not the presence of God I was sensing but the presence of Mother. That confused me, initially. Typically, when I think of Mother, I think of verdant abundance, spring time, harvest and summer--not the cold, austere, harsh days of winter.
That caused me to pause. If I imagine Mother as a Maiden in Spring and Mother in Summer, than of course Winter, with the snow all around me, meant that I was surrounded by the twilight years of wisdom. Mother was there, in her Crone aspect, teaching me and reminding me that each woman needs a period of her life to slow down from the exuberence of youth, the toil and passion of motherhood, and find peace in stillness--that we are not alone when "change and decay in all around I see" (Abide with Me! Hymn # 166).
This line of thought introduced to me a new way to look at the Wheel of the Year. I love celebrating the changes in season through observing the patterns of the sun, as well of the moon. In observing the sun (a symbol of the masculine god), we celebrate the solstices and equinoxes and seasonal festivals. In observing the moon, we see the waxing and waning of the moon. Yet this new way, of dividing the seasons into correspondences with The Triple Goddess, lends a way to find the Goddess in the seasons.
TriquetraCommonly, the celtic knot symbol of the Triquetra is seen as a symbol for God the Father, Jesus Christ and the Holy Ghost. The symbol has become a symbol of masculine leadership though before that time, it was a symbol of the the Triple Goddess: Maiden, Mother, Crone. Being on my blended path of equally worshipping my Father and Mother God, I am happy to accept the symbol as both.
Seeing the seasons in terms of being ruled by one aspect of the Goddess, the triquetra becomes a symbol for this feminine correspondence to the wheel of the year. I recognize that this model only has three seasons which I too find fitting to the way that autumn and winter work together. In my own experience and observation, motherhood is distinct its its seasons. Young mother is very different that more mature mother, yet not quite crone. Perhaps that stage deserves its own phase, but that is a another post for a different day.
Now, the wheel is turning and we are approaching Spring. I see signs of the Maiden Goddess around me with birds singing, trees blossoming, and flowers blooming. The quiet, stillness of the year is ending and we are heading into a stage of youthful exuberance and starting over. I love this new way of seeing the year and I hope you will like it too.
That caused me to pause. If I imagine Mother as a Maiden in Spring and Mother in Summer, than of course Winter, with the snow all around me, meant that I was surrounded by the twilight years of wisdom. Mother was there, in her Crone aspect, teaching me and reminding me that each woman needs a period of her life to slow down from the exuberence of youth, the toil and passion of motherhood, and find peace in stillness--that we are not alone when "change and decay in all around I see" (Abide with Me! Hymn # 166).
This line of thought introduced to me a new way to look at the Wheel of the Year. I love celebrating the changes in season through observing the patterns of the sun, as well of the moon. In observing the sun (a symbol of the masculine god), we celebrate the solstices and equinoxes and seasonal festivals. In observing the moon, we see the waxing and waning of the moon. Yet this new way, of dividing the seasons into correspondences with The Triple Goddess, lends a way to find the Goddess in the seasons.
TriquetraCommonly, the celtic knot symbol of the Triquetra is seen as a symbol for God the Father, Jesus Christ and the Holy Ghost. The symbol has become a symbol of masculine leadership though before that time, it was a symbol of the the Triple Goddess: Maiden, Mother, Crone. Being on my blended path of equally worshipping my Father and Mother God, I am happy to accept the symbol as both.
Seeing the seasons in terms of being ruled by one aspect of the Goddess, the triquetra becomes a symbol for this feminine correspondence to the wheel of the year. I recognize that this model only has three seasons which I too find fitting to the way that autumn and winter work together. In my own experience and observation, motherhood is distinct its its seasons. Young mother is very different that more mature mother, yet not quite crone. Perhaps that stage deserves its own phase, but that is a another post for a different day.
Now, the wheel is turning and we are approaching Spring. I see signs of the Maiden Goddess around me with birds singing, trees blossoming, and flowers blooming. The quiet, stillness of the year is ending and we are heading into a stage of youthful exuberance and starting over. I love this new way of seeing the year and I hope you will like it too.
December 19, 2011
Heavenly Mother in Young Women's: What you hadn't noticed about the personal progress program
The LDS young women's organization (for girls aged 12-18) has something called Personal Progress, which is a program in which the girls complete a series of experiences (small) and projects (larger) designed to help them increase their faith and skills. The experiences and projects are in 'values' (categories) such as faith, individual worth, good works, and integrity. The booklet has a list of suggestions, but girls can also design their own experiences. When a girl has completed the designated things, she is awarded a medallion.
When I was a young woman, there were 42 experiences and 4 big projects (20-30 hours each), and it had to be completed over the course of all six years, because the girl could not start on the next portion until her next birthday. At the end of every two years, if a girl had completed everything for those years she could earn one of the class medallions. If she completed everything, she could earn this "Young Womanhood" medallion --->
A pretty lady standing by some flowers. (Here I could make all sorts of comments about symbolism of juxtaposing a girl with flowers, or the apparent focus on the outward appearance of the girl depicted...but I don't really want to. I will just note that this is the old medallion, the one I got, but which very few of my peers did.)
A few years ago they revamped the program, and now there are 48 experiences and 8 (10 hr) projects--6 experiences and 1 project in each of the 8 value areas. They also took out the timetable, so girls are able to work through all of the goals at their own pace, no waiting for birthdays (and losing momentum). They have done away with the intermediate medallions, and changed the final medallion (more on that in a moment!) and they have now added honor bees.
An honor bee is a charm which the girl can earn after she has earned her medallion. She can actually earn as many as three bees, and does so by doing more goals, or helping other girls complete their experiences and projects.
It's a lovely idea, the extra charms for going the extra mile, but what I particularly noticed was that it's a BEE. You know, a symbol of Mother Goddess.
Better still is the new medallion. It is a combination of several symbols: the temple, the beehive, the laurel wreath, the rose, and the ruby. Young women are divided into three classes: Beehives (12-13), Mia Maids (14-15) and Laurels (16-17). Bees and beehives are a symbol often found in the church as a symbol of industry. The symbol for Mia Maids is a rose (something about purity or beauty I suspect, though I'm not certain). Laurels are named for laurel wreaths, as the ancient greeks used to crown champions. The temple is where a young woman wants to go, and a ruby reminds her of Proverbs 31, which says that a virtuous woman's worth is far above rubies.
However
The temple is a symbol of Heavenly Mother.
So is the bee.
So is the ruby.
And trees (like laurels) and flowers (like roses) are often seen as symbols of the Divine Feminine as well.
In other words, this new medallion positively GLOWS with Heavenly Mother. It is FULL of Her. She is everywhere. When these girls earn and wear this medallion, it is not just a symbol that they have completed a set of projects (though that is notable): it is a symbol of their potential to become like their Heavenly Mother. To become goddesses like She is.
Now we just need to teach the girls what it is that they are wearing.
A pretty lady standing by some flowers. (Here I could make all sorts of comments about symbolism of juxtaposing a girl with flowers, or the apparent focus on the outward appearance of the girl depicted...but I don't really want to. I will just note that this is the old medallion, the one I got, but which very few of my peers did.)
A few years ago they revamped the program, and now there are 48 experiences and 8 (10 hr) projects--6 experiences and 1 project in each of the 8 value areas. They also took out the timetable, so girls are able to work through all of the goals at their own pace, no waiting for birthdays (and losing momentum). They have done away with the intermediate medallions, and changed the final medallion (more on that in a moment!) and they have now added honor bees.
An honor bee is a charm which the girl can earn after she has earned her medallion. She can actually earn as many as three bees, and does so by doing more goals, or helping other girls complete their experiences and projects.It's a lovely idea, the extra charms for going the extra mile, but what I particularly noticed was that it's a BEE. You know, a symbol of Mother Goddess.
Better still is the new medallion. It is a combination of several symbols: the temple, the beehive, the laurel wreath, the rose, and the ruby. Young women are divided into three classes: Beehives (12-13), Mia Maids (14-15) and Laurels (16-17). Bees and beehives are a symbol often found in the church as a symbol of industry. The symbol for Mia Maids is a rose (something about purity or beauty I suspect, though I'm not certain). Laurels are named for laurel wreaths, as the ancient greeks used to crown champions. The temple is where a young woman wants to go, and a ruby reminds her of Proverbs 31, which says that a virtuous woman's worth is far above rubies.
 |
| This medallion is also available in the girl's choice of gold or silver, which is just nice, because some of us prefer silver (also, aside from my personal preference, silver carries female energy while gold carries male, so silver is more appropriate than gold anyway). |
The temple is a symbol of Heavenly Mother.
So is the bee.
So is the ruby.
And trees (like laurels) and flowers (like roses) are often seen as symbols of the Divine Feminine as well.
In other words, this new medallion positively GLOWS with Heavenly Mother. It is FULL of Her. She is everywhere. When these girls earn and wear this medallion, it is not just a symbol that they have completed a set of projects (though that is notable): it is a symbol of their potential to become like their Heavenly Mother. To become goddesses like She is.
Now we just need to teach the girls what it is that they are wearing.
December 15, 2011
The Divine Feminine and the Ruby
And it's red. My favorite color is pink. I almost never wear red. So I never really wanted anything with my birthstone on it...
And then I learned that the ruby and the sapphire are actually the same stone on a molecular level, they just come out in different colors. Actually they come in a wide variety of colors, but for some reasons the red (or sometimes pinkish) ones get called "rubies" and all the other colors are called "sapphires"...the blue ones are plain "sapphires" and the others are "green sapphires" or "orange sapphires" and so on.
 |
| these colors are all sapphires/rubies |
This year I was reading about the properties of various gemstones. I have never really believed that a rock could have power, but the more I learn about the universe, the more I believe that the whole energy field notion actually has some merit. And so I decided to read up on the ruby, and see if I could make friends with it.
I found some interesting things.
The ruby
- brings integrity, devotion and happiness
- brings and increases love
- very protective of home and children
- is a stone of high energy and power that promotes healing on all levels [link]
- is a stone of nobility
- brings love, confidence, loyalty, and courage
- instills stamina, vitality and strength
- re-energizes one after exhaustion
- helps to reduce negative thought patterns
- is a good stone of protection.
- helps you feel more like giving to others and doing so with love and joy in your heart. There is no room for resentment in ones heart who is being of service to others and this stone does not allow that to be a part of your heart. it helps you relax as you caretake others because you can trust you will not be trapped in any way in that role. It helps all to be warm, caring and help out with the needs of others. it also helps one with devotion to others. [link]
- considered to be the most powerful gem in the universe
- the symbol of vitality and royalty
- contentment and peace [link]
I most frequently found the ruby associated with motherhood, home, service and healing. For these and other reasons, I and others have come to feel that the ruby's energy field is a reflection of mother, or, more accurately, of Mother.
I thought also of the fact that ruby is also the most expensive gemstone--more than diamonds--which puts me in mind of Proverbs where it asks "who can find a virtuous woman? For her price is above rubies." I have thought much on that, and about the idea that equating virtuous women (us) with rubies is actually equating us to Heavenly Mother and our potential to be like her.
Making this connection has been powerful for me, because of the ruby being MY birthstone, I now feel an additional connection to the Divine Feminine that I hadn't before. Not just a connection in terms of being more interested in Her, but a connection in terms of seeing Her in myself.
 |
| star ruby |
Depending upon which type of gold you have the ring set in, (yellows or silvers) the ruby would bring with it these healing properties as well. The yellows carry the energy of the Sun or a masculine energy, while the silvers carry the energy of the Moon or a feminine energy. [link] Ruby rings should be worn on the left hand so as to receive the life force and have protection. [link]
It seems that I should be in the market for a left-hand, silver-set ruby ring. Don't you think?
March 17, 2011
Serpent Mythology
Today is St Patrick's Day. The day we celebrate the miracle of St Patrick ridding Ireland of the snakes. Growing up, I had always assumed that was a literal miracle. Who wouldn't want to chase out creepy snakes, right? I have since learned though that the snakes were symbolic of the native, goddess worshiping religion. In my reading, I have been fascinated to learn of the prevalence of the serpent as a symbol of the Goddess, eternity and fertility.
Most Christians think immediately of the Creation Story when we think of serpents and serpent symbols. Indeed, for much of modern, Western history, the serpent has been symbol of the devil, temptation, evil, and the Fall. So, when we see pictures of snakes or hear of stories revering them, the conclusion is "devil worship". But this is inaccurate. Pre-Christianity, the serpent was a powerful, and nearly universal, symbol of deity, fertility and strength. The serpent has been seen as both male, female and androgynous; as cosmic or earth-bound.
A cosmic serpent is the Ouroboros. It was a part of Greek and Egypt beliefs. The Ourobouros was an eternal symbol. With it's head biting the tail and encircling the earth, it had no ending or beginning and encompassed everything. By consuming itself, the Ouroboros is a symbol similar to the Pheonix, creating life again from death.
In Norse mythology, Jörmungandr is the serpent son of Loki, who grows so large he encompases the Earth. He and Thor are enemies and part of the final battle will be Thor's face-off with the "World-Serpent".
In the Kundalini tradition, Sakti is the serpent representing feminine power. Kundalini yoga is an ancient practice designed to waken the Sakti and allow her to unite with Siva at the crown chakra, representing pure consciousness. Sakti is illustrated as a spiral or an elaborate knot.
And who could forget the Caduceus. The North American symbol of medicine, doctors and hospitals? The exact origins of this symbol are not exactly clear from my research. It appears there are several stories related to the Cauceus, some positive, some negative.
St Brigid's Day was celebrated last month. One of the symbols of Brigid (the bride) and of her followers, is the serpent. In fact, this symbolism is so strong that we still celebrate the end of her people every year in March. But most people don't realize it. I didn't until I studied more about serpent mythology. The story goes that St Patrick chased the snakes out of Ireland and that is why there are no snakes on the island today. In reality, there probably weren't any snakes in Ireland when St. Patrick lived there either. The snakes are a reference to the followers of the old religion. St Patrick baptized most of the leaders and prominent citizenry to the Catholic church. The followers of Brigid were either forced to hide their beliefs or leave. Much of their practices were actually absorbed into the church. Brigid was remade as a saint. Her holiday was renamed Candlemas and her symbol of the 4 seasons/wheel of the year was called a cross and said to describe the Passions of Christ. The symbol of the serpent was completely turned around and came to represent the devil and his temptations.
Jenni just reviewed the book, Dance of the Dissident Daughter. She shared with me this quote:
To my surprise, I'd learned that in ancient times the snake was not maligned or sen as evil but rather symbolized female wisdom, power, and regeneration. It was associated with the ancient Goddess and was protrayed as her companion. The snake was perhaps the central symbol of sacred feminine energy.
...
That day as I gazed at the picture of Eve and the serpent, I remembered Goddess and her connection to the snake, and inside I heard a resounding click...Questions followed one another in rapid-fire succession: how had the snake, of all creatures--an animal no better or worse than other wild beings-come to embody the full projection of evil within the Jewish and Christian traditions? Why was the snake selected to represent Satan in the origin myth? Could it be that the patriarchal force chose the snake in hopes of diminishing women's connection to feminine wisdom, power, and regeneration? Was it a way of discrediting the Feminine Divine?
In the context of that time and history, the idea made gut-wrenching sense. In fact, later I would read many such theories by scholars, theologians, and historians.
...
Holding the picture of Eve and the serpent that day, I realized how significant and sad it is that in the story Yahweh forever placed enmity between Eve and the snake. Taking symbolic history into account, we might say that Yahweh placed enmity between Eve and her deep Feminine Source, her wisdom and power.
What did it mean spiritually and psychologically for a woman to be at odds with that source? Wasn't this another way of portraying women's severed connection with their feminine souls?
This aspect of the creation story has bothered me, well, forever. But since I have learned more about the Goddess and the Divine Feminine, it bothers me more. Stories are powerful and the creation story has had great influence in the world. I hope to review the book, Eve and Choice made in Eden soon. In it, Beverly Campbell postulates that this story has done great harm to women and our place in society. By relating women to evil, much has been done to women in the name of purification.
So, in honor of the serpent and the Goddess, I'd like to start a discussion today. What influence has the creation story had on your world-view? Does the knowledge of the original symbolism of the serpent change your view of St Patrick's day? What other thoughts does this bring to mind? Do share!
Most Christians think immediately of the Creation Story when we think of serpents and serpent symbols. Indeed, for much of modern, Western history, the serpent has been symbol of the devil, temptation, evil, and the Fall. So, when we see pictures of snakes or hear of stories revering them, the conclusion is "devil worship". But this is inaccurate. Pre-Christianity, the serpent was a powerful, and nearly universal, symbol of deity, fertility and strength. The serpent has been seen as both male, female and androgynous; as cosmic or earth-bound.
A cosmic serpent is the Ouroboros. It was a part of Greek and Egypt beliefs. The Ourobouros was an eternal symbol. With it's head biting the tail and encircling the earth, it had no ending or beginning and encompassed everything. By consuming itself, the Ouroboros is a symbol similar to the Pheonix, creating life again from death.
 |
| Image credit |
In the Kundalini tradition, Sakti is the serpent representing feminine power. Kundalini yoga is an ancient practice designed to waken the Sakti and allow her to unite with Siva at the crown chakra, representing pure consciousness. Sakti is illustrated as a spiral or an elaborate knot.
And who could forget the Caduceus. The North American symbol of medicine, doctors and hospitals? The exact origins of this symbol are not exactly clear from my research. It appears there are several stories related to the Cauceus, some positive, some negative.
St Brigid's Day was celebrated last month. One of the symbols of Brigid (the bride) and of her followers, is the serpent. In fact, this symbolism is so strong that we still celebrate the end of her people every year in March. But most people don't realize it. I didn't until I studied more about serpent mythology. The story goes that St Patrick chased the snakes out of Ireland and that is why there are no snakes on the island today. In reality, there probably weren't any snakes in Ireland when St. Patrick lived there either. The snakes are a reference to the followers of the old religion. St Patrick baptized most of the leaders and prominent citizenry to the Catholic church. The followers of Brigid were either forced to hide their beliefs or leave. Much of their practices were actually absorbed into the church. Brigid was remade as a saint. Her holiday was renamed Candlemas and her symbol of the 4 seasons/wheel of the year was called a cross and said to describe the Passions of Christ. The symbol of the serpent was completely turned around and came to represent the devil and his temptations.
Jenni just reviewed the book, Dance of the Dissident Daughter. She shared with me this quote:
To my surprise, I'd learned that in ancient times the snake was not maligned or sen as evil but rather symbolized female wisdom, power, and regeneration. It was associated with the ancient Goddess and was protrayed as her companion. The snake was perhaps the central symbol of sacred feminine energy.
...
That day as I gazed at the picture of Eve and the serpent, I remembered Goddess and her connection to the snake, and inside I heard a resounding click...Questions followed one another in rapid-fire succession: how had the snake, of all creatures--an animal no better or worse than other wild beings-come to embody the full projection of evil within the Jewish and Christian traditions? Why was the snake selected to represent Satan in the origin myth? Could it be that the patriarchal force chose the snake in hopes of diminishing women's connection to feminine wisdom, power, and regeneration? Was it a way of discrediting the Feminine Divine?
In the context of that time and history, the idea made gut-wrenching sense. In fact, later I would read many such theories by scholars, theologians, and historians.
...
Holding the picture of Eve and the serpent that day, I realized how significant and sad it is that in the story Yahweh forever placed enmity between Eve and the snake. Taking symbolic history into account, we might say that Yahweh placed enmity between Eve and her deep Feminine Source, her wisdom and power.
What did it mean spiritually and psychologically for a woman to be at odds with that source? Wasn't this another way of portraying women's severed connection with their feminine souls?
This aspect of the creation story has bothered me, well, forever. But since I have learned more about the Goddess and the Divine Feminine, it bothers me more. Stories are powerful and the creation story has had great influence in the world. I hope to review the book, Eve and Choice made in Eden soon. In it, Beverly Campbell postulates that this story has done great harm to women and our place in society. By relating women to evil, much has been done to women in the name of purification.
So, in honor of the serpent and the Goddess, I'd like to start a discussion today. What influence has the creation story had on your world-view? Does the knowledge of the original symbolism of the serpent change your view of St Patrick's day? What other thoughts does this bring to mind? Do share!
March 16, 2011
Book Review: The Dance of the Dissident Daughter
(cross-posted on my blog)
The book has four sections, chronicling Kidd's journey "from christian tradition to the sacred feminine." The sections are Awakening, Initiation, Grounding, and Empowerment. The book is a little like a diary, or a documentary of her personal journey of discovery. She has excerpts from her journal, she talks about art she created, dreams she had, rituals she did, and her conversations and research during the time (it covers several years). She draws from MANY sources, some of which clicked for me more than others. Art, history, theologians, psychology, mythology, and feminism combine in her own personal melting pot of putting in all the pieces and creating a new self and a new view of the world.
I think the greatest point of this book is that it approaches the idea of the Divine Feminine from a Christian perspective. In other words, it does not discount Christianity, it merely broadens the view.
I feel like I have been or am doing some similar things (pulling from many sources to make a new paradigm), however my own feelings and conclusions aren't all the same as hers. I think she makes some good points though. In the first half or so of "Awakening" I thought wow, this could be me writing this; but then in the later part of that section, plus most of "Initiation," I felt like I really didn't relate. In those parts she was pushing back against the repression she felt in the patriarchal society, particularly the patriarchal church. The LDS church is pretty patriarchal in practice, but it is NOT so much in doctrine (ie, we already have a belief in Heavenly Mother), so I don't feel nearly so repressed or disenfranchised as Kidd did. As the book got into the "Grounding" part I started relating again though, and really liked many of her conclusions.
Kidd's experiences combined feminism with spirituality, and while there is a lot of room for overlap, I feel that there is also lots of room for separation. So I took the intellectual stimulation and lapped it up as food for thought...but without feeling any obligation to agree with any particular part. I was intrigued by her interpretations and insights in some areas, and more or less apathetic about others. In the long run though, I found it difficult to put the book down, and would heartily recommend it to anyone (especially any woman, but really any one) who is open to thinking about things from a broader perspective.
Here are a few quotes or ideas from the book that I particularly liked:
"I often went to Catholic mass or Eucharist at the Episcopal church, nourished by the symbol and power of this profound feeding ritual. It never occurred to me how odd it was that women, who have presided over the domain of food and feeding for thousands of years, were historically and routinely barred from presiding over it in a spiritual context. And when the priest held out the host and said, "This is my body, given for you," not once did I recognize that it is women in the act of breastfeeding who most truly embody those words and who are also the most excluded from ritually saying them" (15).An LDS acquaintance recently made the point that women literally shed their blood for others in menstruation, the marriage bed, and childbirth. (Those, along with lactation and menopause, are the five pagan "women's blood mysteries" and are considered sacred, which I think is appropriate. How wonderful would it be to raise daughters to think of their bleeding as sacred rather than as a curse?!)
In a later part of the book, Kidd mentions that the phrase "El Shaddai" (used in the Old Testament as a name for God) has usually been translated as "the almighty," but in fact 'shad' is also a Hebrew word for breast, and the 'ai' ending is feminine. So another reasonable interpretation is "the breasted one," or nurturing mother. And how many times in scripture does God speak of gathering us "as a hen gathereth her chickens under her wing"? Indeed, I must agree with Ms Kidd that the Old Testament is actually FULL of positive female references.
"The question then occurred to me: Well, [if] the Divine is ultimately formless and genderless, what's the big deal? Why all this bother?The author is writing from a mainstream Christian perspective, and of course LDS theology does not quite align with this--we believe that God the Father IS male--but we also believe in the existence of God's wife, a Mother and Goddess, His partner and equal. And so, while I would word the issue differently, I still have to ask--if this is a true thing, why won't we talk about it?
"The bother is because we have no other way of speaking about the Absolute. We need forms and images. Without them we have no way of relating to the Divine. Symbol and image create a universal spiritual language. It's the language the soul understands.
"And yet--and here's the crux--the images that have pervaded our speech, thought, and feeling about the Divine have told us the Divine is exclusively male. They have told us there is only one form and that form is masculine. Indeed, the image, language, and metaphor of God as male has been used so exclusively, for so long, that most people seem to believe that God is male.
"How many times had I heard someone say "God is not male, He is spirit"?" (137-140).
I particularly liked a part where the author wrote about Matroyshka dolls (russian nesting dolls). She had a dream where a wisewoman archetype (who appeared in a lot of her dreams) gave her a doll, and showed her essentially the wisewoman (goddess) within herself. Later she learned that 'matroyshka' means 'mother' and she was struck by the idea of a mother within a mother within a mother. I was thinking about that, and how a woman's eggs are inside her when she is born. In other words, when a woman is pregnant with a daughter, it is not only her daughter but also her granddaughters who are within her. Just like the mother doll. And if you go back through enough mothers, we come all the way to Eve, and to Heavenly Mother. She talked about sitting in the "Great Lap" of Heavenly Mother, just as a child would sit in the lap of an earthly mother or grandmother.
Kidd concludes with some thoughts about why we benefit from having female authority as well as male, and it is because the two sexes simply do things differently. Men are naturally inclined to create hierarchical pyramids, whereas women are more likely to create weblike networks. Men compete, women build teams. It is not that one way is superior or inferior, it is that they both have their place, and neither should be pushed out by the other. As women, living in a predominately male-organized culture, we benefit from finding or creating female authority patterns in our lives, because we understand and relate to them better. Just as I felt a greater understanding of the atonement when I thought of being a mother sending my son to die (rather than the oft-repeated "God sent his Son"), so too we can grow closer to God the Father (as well as God the Mother) by acknowledging the presence--and differences--of each.
"I think women understand that
we create change
as we live out the experiences of our souls
in the common acts of life"
(222).
February 27, 2011
Reclaiming my Womanhood (a ritual)
I recently had an experience where I felt that my womanhood had been lost--or at least lessened. The specifics aren't relevant, because I think a lot of women have experiences or situations where they feel that they are broken, or damaged, or suppressed in their womanhood. Perhaps infertility or a miscarriage; perhaps a traumatic birth experience or a cesarean-section or hysterectomy; perhaps some form of abuse, or mental illness, or physical disability...or maybe something else altogether. Whatever it is, I think most women have times when they feel that they are less of a woman than they wish to be.
When I had my experience, I was down for a couple of days before I realized that this one specific thing was the source of my grief. Once I identified it, I was able to talk with a couple of friends about it, and that helped at the time, but after the conversations ended I came back off the high and was grieving again. I realized that if I was going to feel like a whole woman again, I would need to take matters into my own hands.
So I did.
First I determined what it was that I felt my womanhood was missing, and then I tried to find a way to refill that hole. In my case, it related to my fertility and my potential for procreation. Since the womb is one of the things that makes a woman distinct and separate from a man, (and since many of our situations tend to be fertility/birth related), I think the womb is a reasonable point of focus for this ritual. Depending on your specific situation, you may choose another part of yourself.
I chose a time when most of my family was away from home so I could be alone.
I chose a song that resonated with me in the moment. It is on the angsty side, and unfortunately the title is a word that many find offensive, but the song felt appropriate to me in the moment so I went with it anyway. Perhaps you'll be able to think of something gentler...or perhaps not. But the song I pulled up on youtube to play during my ritual was Meredith Brooks' "Bi*ch" I chose it because it talks about many aspects of being a woman, and about being ok with all of them. The chorus says "I'm a little bit of everything all rolled into one. I'm a bi***. I'm a lover. I'm a child. I'm a mother. I'm a sinner. I'm a saint. I do not feel ashamed." Later lyrics also mention being a goddess and an angel. ☺
While the song played (on repeat), I sat in the sunshine, pulled up my shirt and rolled down my pants, and exposed my belly--my womb--to the light. I took deep breaths, drawing the clean air all the way deep into my uterus, and then exhaling all the negativity I had been feeling. I rubbed my belly, observing the roundness, sagging, and stretch marks that my pregnancies have left. After a little while of making peace with my body, I got out my henna and drew a goddess symbol below my navel, approximately over my uterus. (A pen or marker would have sufficed in the absence of henna.)
For those unfamiliar with the symbolism, the symbol for the Goddess shows the moon in its three phases (waxing, full, and waning) symbolizing the three stages of womanhood (maiden, mother, and wisewoman). It is a reminder that each aspect is as important as the others, and that all--especially all in combination--can define womanhood.
When I had my experience, I was down for a couple of days before I realized that this one specific thing was the source of my grief. Once I identified it, I was able to talk with a couple of friends about it, and that helped at the time, but after the conversations ended I came back off the high and was grieving again. I realized that if I was going to feel like a whole woman again, I would need to take matters into my own hands.
So I did.
First I determined what it was that I felt my womanhood was missing, and then I tried to find a way to refill that hole. In my case, it related to my fertility and my potential for procreation. Since the womb is one of the things that makes a woman distinct and separate from a man, (and since many of our situations tend to be fertility/birth related), I think the womb is a reasonable point of focus for this ritual. Depending on your specific situation, you may choose another part of yourself.
I chose a time when most of my family was away from home so I could be alone.
I chose a song that resonated with me in the moment. It is on the angsty side, and unfortunately the title is a word that many find offensive, but the song felt appropriate to me in the moment so I went with it anyway. Perhaps you'll be able to think of something gentler...or perhaps not. But the song I pulled up on youtube to play during my ritual was Meredith Brooks' "Bi*ch" I chose it because it talks about many aspects of being a woman, and about being ok with all of them. The chorus says "I'm a little bit of everything all rolled into one. I'm a bi***. I'm a lover. I'm a child. I'm a mother. I'm a sinner. I'm a saint. I do not feel ashamed." Later lyrics also mention being a goddess and an angel. ☺
While the song played (on repeat), I sat in the sunshine, pulled up my shirt and rolled down my pants, and exposed my belly--my womb--to the light. I took deep breaths, drawing the clean air all the way deep into my uterus, and then exhaling all the negativity I had been feeling. I rubbed my belly, observing the roundness, sagging, and stretch marks that my pregnancies have left. After a little while of making peace with my body, I got out my henna and drew a goddess symbol below my navel, approximately over my uterus. (A pen or marker would have sufficed in the absence of henna.) For those unfamiliar with the symbolism, the symbol for the Goddess shows the moon in its three phases (waxing, full, and waning) symbolizing the three stages of womanhood (maiden, mother, and wisewoman). It is a reminder that each aspect is as important as the others, and that all--especially all in combination--can define womanhood.
I continued to sit in the light while my henna set up. I made a mental list of the many womanly attributes that I maintain--in spite of the loss I had been feeling--and continued with my deep breathing until I felt better.
The henna will last a couple of weeks, so for that time I will have an ongoing physical reminder of my reclaimed womanhood.
January 11, 2011
Contemplating Mother Goddess
Last night my baby was having a hard time sleeping, and I sat in my room rocking him back to sleep for over an hour. As I rocked him, I sang to him. Truthfully, when I sing to my babies I'm partly singing for me, so I pick the songs I like best. One of my favorite hymns is "How Great Thou Art," and since I know all the words it frequently appears in my lullaby repertoire.
As I sang the third verse of that hymn, I thought of my love for my own sons, and of our understanding of "God" as including both Father and Mother, and I was overwhelmed at the thought of not just a Father 'sending his son' but of a mother--what if I were asked to send my son. Somehow viewing it from a motherly perspective made the atonement infinitely more personal for me: voluntarily sending one of my sons to give his life for my other children. Truly, I scarce can take it in! In all honesty, I don't know whether I would be able to do it.
I was overwhelmed.
The brilliant white waxing moon shone through my bedroom window, illuminating my entire bedroom in spite of being only a crescent. As I absorbed the moonlight I pondered on nature and the beauty of the universe, and thought it was no wonder that ancient cultures had attributed feminine deity to the moon.
Of course, I then turned to the one hymn that openly acknowledges Heavenly Mother, and it does so in such a straightforward and pure way.
I did not come to Mother Wheel with the intent to develop a relationship with the Divine Feminine (our Heavenly Mother). I have always liked the idea of Her, but have honestly never given Her very much thought. I came to Mother Wheel with the intent to observe the passage of seasons and increase my connection to cycles and awareness. However here we are not even two weeks into the year and I find that the simple willingness to acknowledge Heavenly Mother is broadening my understanding of (and relationship with) Deity in ways I had not anticipated.
As I sang the third verse of that hymn, I thought of my love for my own sons, and of our understanding of "God" as including both Father and Mother, and I was overwhelmed at the thought of not just a Father 'sending his son' but of a mother--what if I were asked to send my son. Somehow viewing it from a motherly perspective made the atonement infinitely more personal for me: voluntarily sending one of my sons to give his life for my other children. Truly, I scarce can take it in! In all honesty, I don't know whether I would be able to do it.
And when I think that God [her] son not sparing
Sent him to die
I scarce can take it in
...
Then sings my soul my [Mother] God, to Thee
How great Thou art!
How great Thou art!
(Hymns # 86, v. 3)
I was overwhelmed.
The brilliant white waxing moon shone through my bedroom window, illuminating my entire bedroom in spite of being only a crescent. As I absorbed the moonlight I pondered on nature and the beauty of the universe, and thought it was no wonder that ancient cultures had attributed feminine deity to the moon.
Of course, I then turned to the one hymn that openly acknowledges Heavenly Mother, and it does so in such a straightforward and pure way.
O my Father, thou that dwellest
In the high and glorious place,
When shall I regain thy presence
And again behold thy face?
In thy holy habitation,
Did my spirit once reside?
In my first primeval childhood
Was I nurtured near thy side?
For a wise and glorious purpose
Thou hast placed me here on earth
And withheld the recollection
Of my former friends and birth;
Yet ofttimes a secret something
Whispered, “You’re a stranger here,”
And I felt that I had wandered
From a more exalted sphere.
I had learned to call thee Father,
Thru thy Spirit from on high,
But, until the key of knowledge
Was restored, I knew not why.
In the heav’ns are parents single?
No, the thought makes reason stare!
Truth is reason; truth eternal
Tells me I’ve a mother there.
When I leave this frail existence,
When I lay this mortal by,
Father, Mother, may I meet you
In your royal courts on high?
Then, at length, when I’ve completed
All you sent me forth to do,
With your mutual approbation
Let me come and dwell with you.
(Hymns #292)
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| Moon Goddess by Josephine Wall |
I did not come to Mother Wheel with the intent to develop a relationship with the Divine Feminine (our Heavenly Mother). I have always liked the idea of Her, but have honestly never given Her very much thought. I came to Mother Wheel with the intent to observe the passage of seasons and increase my connection to cycles and awareness. However here we are not even two weeks into the year and I find that the simple willingness to acknowledge Heavenly Mother is broadening my understanding of (and relationship with) Deity in ways I had not anticipated.
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