Study Group

My Study Group is currently reading Not In His Image: Gnostic Vision, Sacred Ecology, and the Future of Belief, by John Lamb Lash. The book begins with a description of the violent rise of Christianity and its campaign of genocide against the ancient Pagan peoples. The consequent development of patriarchy and the cultural adaptation to the dominance paradigm has taken humanity off course. Patriarchy is evolutionarily maladaptive. Lash believes that the Gnostic Myth of Sophia, woven together with contemporary deep ecology, provides a course of correction for the evolution of our species.

Lash describes history in terms of abuse bonding, what he calls the “victim-perpetrator syndrome.” A bond forms between abusers and those they abuse, between perpetrator and victim, and some of the abused become abusers in return. Even if they don’t become perpetrators, the victim tends to stay faithful to their abuser.

Lash argues that the ideology of Christian salvation is a pathological concept that serves as a cover-up for the victim-perpetrator syndrome repeated over generations - the genocide of the Pagans, the destruction of the Ancient Mysteries, the Crusades, the Inquisition, the conquering of the Americas. He does not blame all violence on Christian ideology. But he says, “Humans are capable of violence and oppression. When that tendency becomes legitimated by a grand religious belief system, then the violence takes on a superhuman dimension, going totally out of scale.”

A historical example is when the Europeans discovered America. They systematically perpetrated genocide on the Native Americans who they said were “savages” and required “saving.” They were “saving the natives” for redemption in heaven. Why did they do that when they could have made alliances with those people? Lash believes it is because the Europeans who came to the Americas in the 15th century had already been victims of genocide and violence through the imposition of Christianity. They were the abused who turned into abusers. Their ancestors were the Native Europeans, the Pagan Peoples, victims of genocide or forced conversion at the hands of Christians.

Lash believes that the path of deep ecology is a way back to what we had before the rise of salvationist patriarchal ideology. This is the path taking us back to Sophia, the goddess of wisdom, and to the Pagan Mysteries that were massacred by the rise of Christianity.


Next time: A Story to Guide the Species.

Fourth of July Seed Thought

There is a peaceful transformation in the hearts and minds of the people of the United States of America and our government. We are all part of a world wide peace movement which is replacing fear with love.

You are the timeless presence in which everything arises and resolves. Everything is a pointer to your authentic ground of being or presence which is always awake and knows the perfect response to every situation.



I am awake

I am aware

and I welcome every perception as a messenger that is guiding me

home to my authentic ground of being.

--Yoga Nidra, Buddhist Meditation



Wisdom is found through the senses. She resides in our bodies and is fully present in matter. Her veils are lifted.

Study Group

May 20,2009

About a year ago Sarah (picture on left) and I decided to study several of Karen Armstrong’s books. We began with The Great Transformation: The Beginning of Our Religious Traditions. We read the book chapter by chapter discussing each in bi-weekly phone conversations. We learned about the Axial Age (about 900 – 300 BCE), a time Armstrong claims, “is pivotal to the spiritual development of humanity”. It was an age of great spiritual transformation, the period of the Buddha, Socrates, Confucius, the Hebrew Prophets, and the mystics of the Upanishads. Judaism, Christianity, and Islam were all outgrowths of the original axial age. There has been nothing like it until, what Armstrong calls “The Great Western Transformation, which created our own scientific and technological modernity.”

For most of the axial age philosophers, doctrine and theology were of no interest. It did not matter what you thought about spirit or what you believed, but how you behaved. The only way you could encounter what they called “God,” “Nirvana,” “Brahman,” or “The Way” was to live a compassionate life. Karen Armstrong believes we must rediscover compassion. “In our global village, we can no longer afford a parochial or exclusive vision.” She calls for “a spiritual revolution that can keep abreast of our technological genius.” With her Charter for Compassion she is doing her part in creating such a revolution. ( http://charterforcompassion.com/)



I wonder what went wrong during the Axial Age, why didn’t the ethos introduced at this time get passed down to us? In the introduction to The Great Transformation, Karen Armstrong points out that “The Axial Age was not perfect. A major failing was an indifference to women.” Major indeed! How can spirituality be based in compassion and leave women out? There are no female axial sages. If we are not to repeat the same mistakes, this cannot be true of the “spiritual revolution” Armstrong is calling for. It must be grounded in women’s wisdom.

The next book Sarah and I read was Armstrong’s The Gospel According to Women: Christianity’s Creation of The Sex War in The West. This book is a scathing critique of the influence of Christianity on the lives of women throughout Western history. According to Armstrong, Western Christianity is the only major religion to hate and fear sex. Consequently it is only in the West that women are hated because we are sexual beings. In other cultures women are hated, dominated, and dismissed for a variety of other reasons, but not because they are sexual beings. This hatred of women and terror of sex created what Armstrong calls “the Christian sexual neurosis.” This neurosis, with its myths of virgin, martyr, mystic, witch, and later the myth of wife and mother, continues to oppress women and plague relationships between men and women today. Armstrong discusses each of these myths at length.

I was particularly interested in the section on female mystics who Armstrong says have something to teach women today. The mystic achieves liberation, not by achieving “equality” within the male world and participating in maintaining the status quo but by journeying outside this world altogether and finding her own truth and vision. This requires suspending rational processes and relying on intuition and the wisdom of the heart—modes of knowing associated, usually patronizingly, with women. Suspending habitual modes of reasoning and relating will be the basis for a spiritual revolution. (For examples of this mode of thinking see The Unknown She: Eight Faces of an Emerging Consciousness by Hilary Hart.)

The great mystical traditions are all adamant that after her enlightenment the mystic must return to the world. Although Armstrong gives several examples of Christian women mystics who got stuck and found mystical ecstasy another means of retreating from the world, others like Hildegaard of Bingen and Joan of Arc lived out their visions in the world. Armstrong compares the mystic to creative thinkers like Einstein and Darwin. “The mystic and the creative thinker are both journeying away from prejudice and already established categories toward something inconceivable and apparently incomprehensible.”

Joan of Arc was inspired to her actions to save France by internal mystical experiences, which were referred to as “her voices” in her trial. She was condemned to death for not merely hearing voices but for listening and acting on them. The second offence that led to her murder was that she wore men’s clothing. This may be hard to imagine today since so many women in “important positions” wear what could be considered men’s clothing. However, the Church Father’s proclamation that “cross-dressing” is a sin and not allowed is still alive in some quarters. I have had several experiences of being oppressed because I refused to wear a skirt. Fortunately they no longer burn women at the stake. I describe my experiences in my essay “Women in Pants” on my website.

When we got ready to read our third book by Armstrong, A Short History of Myth, four other women joined our little study group and we now meet on a conference call every two weeks. In this book Armstrong makes a distinction between mythos and logos. Logos is the logical, pragmatic and scientific mode of thought that enables us to function successfully in the world. Mythos serves to give meaning to events that may threaten to overwhelm and prevent action. When we experience ourselves involved in myth we are inspired to do great things. The world of myth is an imaginary world of sacred archetypes; it gives structure and meaning to life. In the pre-modern world people realized that myth and reason were complementary; each had its separate sphere, we need both these modes of thought.

Western modernity is the child of logos and the death of mythology. The heroes of Western modernity would be technological or scientific geniuses of logos, not the spiritual geniuses inspired by mythos. This means that intuitive, mythical modes of thought are neglected in favor of the more pragmatic, logical spiritual scientific rationality. Armstrong suggests “It has been writers and artists, rather than religious leaders, who have stepped into the vacuum and attempted to reacquaint us with the mythological wisdom of the past.” In the end she poses the question: “Can a secular novel replicate traditional myth, with its gods and goddesses?”

In an effort to find out our study group decided, at Sherry’s suggestion, to read The Passion of Mary Magdalen by Elizabeth Cunningham next. Our first meeting is tonight.

Spring Garden

Spring has burst into the Ozarks on highwinds, thunderstorms and tornadoes. Although each storm downs trees, smashes houses, floods roadways and often kills people, when it clears everything feels cleansed and new growth appears sparkling in sunlight.



Our garden is thriving. We’ve lived here almost 20 years and each year the garden gets more beautiful. The perennial herbs and flowers come up first. Poppies and peonies are already blooming and the motherwort, astragalas, goldenseal, feverfew, echinacea, rue, elderberry, mint, lemon balm, st. john’s wort and comfrey are growing strong. The garlic planted last fall is tall and healthy and kale made it through the winter giving us fresh greens.

One of the reasons everything grows so well here is all the donkey manure I’ve spread on the beds over the years. In April Denslow organized our humongous manure pile, separating the old good stuff from the fresh donkey shit. Now most of the beds are rich with manure and mulched with straw ready for planting.

I love being in the garden, it is my special sacred place. For years I sat in meditation almost every morning but I gave that up and get out to the garden by dawn. My time weeding, planting, and tending the garden is my meditation. I feel like I am participating in the changes our beautiful planet is undergoing, tending her as she enters into what Paula Gunn Allen called “a great initiation."

In her essay The Woman I Love is a Planet; The Planet I Love Is A Tree, Allen says, “Our planet, my beloved, is in crisis; this, of course we all know. We, many of us, think that her crisis is caused by men, or White people, or capitalism, or industrialism, or loss of spiritual vision, or social turmoil, or war, or psychic disease. For the most part, we do not recognize that the reason for her state is that she is entering upon a great initiation—she is becoming someone else. Our planet, my darling, is gone coyote, heyoka, and it is our great honor to attend her passage rites."
http://www.nativewiki.org/Paula_Gunn_Allen

Mindfulness

The constant chatter in my mind is exhausting. I can quiet it while sitting in meditation but the real challenge is to be present at each moment of the day. I exhaust myself mentally multitasking, attempting psychic gymnastics hour after hour. For example, this morning I went out to check on my rooster, he somehow sliced the tendon on the back of one of his legs. Instead of giving him all my attention, I rehearsed a conversation I hope to have with my vet about my donkey, I re-ran the details of a meeting I went to last night, I made a mental list of all the things I have to do today.

I’ve found that when I find myself in the midst of a psychic triathlon if I shift my attention to my body everything slows down. The rhythms of my body are much slower than those of my mind. They are meant to be part of the same song, the song of myself. Everything seems to be going so fast around me and in my head and if body tries to keep up it exhausts itself.

Jesus Myth

There is too much fuss about the crucifixion. Worshiping a dead man on a cross as if that’s the meaning of his life: to get a nailed to a cross at age 33. Jesus, like Joan d’Arc, was killed by frightened men. Jesus threatened the worldview that said we are all separate and God is far away. He said we are all gods and we are related in a bond of love.

The story of Jesus is a myth but the attempt to make the story a fact has killed the myth. A living myth gives meaning and zest to life. Myths are not made up of facts but symbols and images. Such stories can’t be factually verified. Fundamentalism is the result of insisting that the mythic is the factual. Thus, four example, Christian fundamentalists claim that the world was created in seven 24-hour days by an off-planet deity. And that man has dominion over the earth, which means that the earth is a resource to be used as man sees fit.

“It's all a question of story. We are in trouble just now because we do not have a good story. We are in between stories. The old story, the account of how the world came to be and how we fit into it is no longer effective. Our challenge is to create a new sense of what it means to be human."

~Thomas Berry~