Long ago when Earth was young and the collective ego in its infancy, the idea of uprooting oneself from the safety of home and hearth and taking a solitary journey into unknown territory had sacred significance. Even the most powerful rulers feared the unknown so much that they would not make any important move without first consulting divine guidance. Thus it was that in ancient Greece crossroads acquired sacred meaning, and divine help from Hecate, Goddess of the crossroads, was invoked at places where three roads met. Images of Hecate Trevia, (Hecate of the Three Ways) guarded three-way crossroads for many centuries.
Barbara Walker tells us that besides presiding at crossroads, Hecate was also the guardian of gates — especially the gate of birth. Under the name of Enodia, a name shared by Hecate, Artemis, and Persephone, the underworld Goddess also ruled the gates of death and was the original holder of the key to Hades. In the 8th century BCE in Italy, Vanth was the Etruscan winged goddess of the netherworld. With snakes wrapped around her arms, she carried keys and either a torch or a scroll inscribed with her name. In the Yoruba culture of Africa, Elegba the Divine Messenger is still consulted for divination. Luisah Teish says she is “the Master of the Crossroads, the Gatekeeper who stands between the Material and the Spiritual, the Visible and the Invisible, between Existence and Oblivion.”
These are all manifestations of the Wisewoman archetype, the aspect of the sacred feminine which enables us to explore the inner depths without losing our way. Her symbols describe her attributes. Keys represent access to secret realms, full power and authority within these realms, and the condition of being initiated. Her snakes protect sacred precincts, including the underworld. A torch is a common symbol of purification and enlightenment in rites of initiation. A scroll, as the original form of the book, is a symbol of learning, enlightenment, communication, and sacred writings. One other symbol associated with the Wisewoman is the veil, which suggests hidden or esoteric knowledge.
The “counselor at the crossroads” aspect of the Wisewoman represents our instinctive recognition of opportunities for choice at critical stages of life and the knack for making appropriate decisions based on love and the true processes of our souls. As “weaver at the gate” she represents our ability to stand between pairs of opposites, heeding the truths of both and holding the tension of indecision while weaving the separate and apparently incompatible threads of warp and woof into new patterns until they merge into an original, unified piece.
Some gates offer opportunities for choice — as when we learn we have a fatal illness and can choose how to treat it and how to approach our deaths — and some do not. For example, we do not get to choose when we are born or what family we are born into. But we can still reflect on the meaning of every passage, whether it is chosen or not, and we can choose how we will respond to what we cannot change. Will we accept it, choose to find meaning and guidance for our journey on Earth, take a new step in a new direction? Or will we fight it, ignore it, or blame it on someone else?
Two things protect us on the journey into the unconscious: the ability to trust our inner guidance when we reach a potentially dangerous crossroads, and the patience to wait at the gate until the healing solution comes. If we can do this, the Wisewoman, our inner priestess and healer, will direct our path to wholeness and spiritual growth. May you be fortunate enough to meet her at the crossroads and gates of your own journey.
Image Credits: Hecate, Google Images. Source Unknown.
Jean Raffa’s The Bridge to Wholeness and Dream Theatres of the Soul are at Amazon. E-book versions are also at Kobo, Barnes And Noble and Smashwords. Healing the Sacred Divide can be found at Amazon and Larson Publications, Inc.
Why Is the World in Chaos? June 7, 2016
“The ego has the capacity of seeing itself, at least in some measure, in relation to the rest of the world, a power that the autos does not have. It also becomes aware that others likewise possess ego consciousness and the power of criticism. Thus it is aware of what others think and say, and aware also of what it for its own part thinks and speaks. It can say, “I am the one, I am the thinker, the doer.
“But beyond this it does not go. For instance, a man in this stage of self-consciousness does not realize as a rule that ideas occur to him without his willing them, that actions are performed through him—that he is being used by thoughts and impulses arising from something other than his I.” E. Harding, Psychic Energy, p. 204.
We live in an era dominated by Epoch II masculine-oriented ego consciousness. Realizing we are separate from Mother and nature has led us away from our previous immersion in natural law and toward the human law which is subject to dualistic thinking.
Epoch II egos see everything in terms of opposites: self/other, familiar/unfamiliar, good/evil, right/wrong, male/female, human/nonhuman, strong/weak, soft/hard, worthy/unworthy, entitled/unentitled. Our choices for one side and against the other are motivated by self-interest.
This psychological reality is at the root of our world-wide epidemic of hatred, fear, violence, crime, war, terrorism, genocide, animal extinction, and destruction of nature. No government or religion can stop the madness until we acknowledge our inner divides and take steps to heal them.
Our species has evolved naturally into Epoch II, but thankfully we know it’s not our final destination. History provides examples from every era of individuals who acquired what has been called a higher, enlightened, or unitive consciousness. Developing this holistic way of seeing ourselves and others is a slow and gradual process that varies among individuals and never ends.
For example, Carl Jung reported that he was eleven when one day on his walk to school he stopped with the sudden revelation: I am! I am what I am!” He realized that until then he had been living in a mist. This new level of awareness is common to adolescence; however, as Jung soon learned, we can expect many more awakenings during Epoch II before we acquire an integrated consciousness that transcends the ego’s self-centeredness.
I experienced a rush of self-awareness at eleven too. I could say, “I am the thinker, the doer.” But this knowing only marked a huge onslaught of painful self-consciousness which undermined my confidence, and I remained minimally self-aware for many years.
It wasn’t until I was 37 and had been nudged forward by several more revelations that I awoke from the fog that had obscured a devastating truth. I was the pawn of powerful unknown inner forces which were compelling me to consider some frightening possibilities.
Did I dare abandon strategies that had kept me safe so far? Was it conceivable that I might actually break sacrosanct rules and pursue fascinating new ways of thinking and living?” At that time it didn’t occur to me to ask, “Could this temptation possibly be a blessing and a beginning and not an ending and a curse?”
Eve must have asked herself similar questions as she stood on the threshold of Epoch II ego consciousness. Some of us are asking them today as we approach Epoch III integrated consciousness.
“Whereas Epoch I is about Mother and Epoch II about Father, Epoch III belongs to the Self, or Divine Couple. Their relationship develops within us as we consciously integrate opposites that were formerly separated.” J. Raffa, Healing the Sacred Divide, p. 73.
Imagine a baby chick morphing out of egg white and yolk into a fuzzy form strong enough to peck out of a shell that has become painfully restrictive. In the same way, our species evolved for thousands of years before it broke out of the Epoch I maternal matrix in which instinct provided our only agency. In succeeding, we obtained the self-awareness and personal power that characterizes Epoch II.
Fueled by their fear of the Great Mother with whom they associated their previous unconsciousness, our patriarchal forebears systematically persecuted and repressed her. They would rather die than lose the ground they’d worked so hard to gain. This resistance is still deeply ingrained in the most primitive pockets of every psyche, and every ego instinctively fears losing its power if the feminine regains hers.
Nobody thinks this consciously. The Epoch II ego is far too self-absorbed to notice or admit its deepest fears and it will do anything to escape them. Hence, the obsessions, addictions, and abuse of women that are the hallmark of our time. Nonetheless, it is true. Our one-sided ignorance of our unconscious self, which we associate with the feminine principle, stands between us and psychological wholeness, spiritual enlightenment, and world peace.
“…integrating the… [feminine principle] into our personalities, world-views, and God-images is not a foolish idea promoted by a bunch of angry libbers longing for a sentimental regression to a Golden Age of matriarchal power and psychological innocence! It is the next and necessary step toward increased consciousness in which our egos become less self-centered and more God-centered, and the solution to individual and global strife.” J. Raffa, HSD, p. 75.
Next time: Epoch III.
Note: This is the fifth in a series about self-awareness. For more information read the previous four posts or consult Healing the Sacred Divide.
Image Credits: Google Images
Jean’s newest book, Healing the Sacred Divide, can be found at Amazon and Larson Publications, Inc. Ebook versions of The Bridge to Wholeness and Dream Theatres of the Soul are also at Amazon as well as Kobo, Barnes And Noble, and Smashwords.
For the Crones May 3, 2016
The powers most capable of halting the escalation of hatred and chaos in our world today are not physical or political. They are psychological and spiritual. They are activated in individuals whose minds are committed to seeking justice for all, whose hearts are filled with caring and compassion, and whose behavior is directed toward connecting and healing.
When everything we say and do originates from that core of love, it spreads through Indra’s diamond net and quickens the sacred spark that lives in every soul. Each of us can make this contribution to healing the separations within and between the peoples of the world.
Throughout history mothers and grandmothers have dedicated most of their energy, and often their lives, to nurturing and preserving life. Of course, many fathers and grandfathers have done the same. But women’s contributions have been educationally, financially, politically and spiritually restricted, vastly underrated, and largely taken for granted except for occasional lip service.
It doesn’t have to be this way. In a world splitting apart to birth a more evolved consciousness, the most important work we can do is to consciously respect and courageously share the blessings we’ve received from the other side of the Divide. To that end, and because Mother’s Day is celebrated this month, I offer these questions for reflection:
How have my female ancestors enriched and improved my life?
Am I as nurturing toward others as the benevolent women in my life were and are to me?
How can I use my unique skills in original and authentic ways that will justify their belief in me and benefit all beings?
One of my responses to these questions is this song to the elder women who’ve made a difference in my life. I dedicate it to crones everywhere.
THE YOUNG WOMEN AND MEN ADDRESS THE CRONES
To the Queens:
Sovereign and brave, you stand
firm against those who would abuse power
and labor tirelessly to bring justice to the voiceless
and downtrodden. You protect all that is vulnerable
and foster culture and creativity. You nourish seeds
of hope and new life in our hearts. Help me
lead with caring and integrity.
To the Mothers:
Wild and free-spirited, you have raced the wind like Horse.
Like Lioness you have fearlessly forged new trails to feed your children.
Like Bear you bear your solitude by boldly entering the dark winter wilderness,
yet you always return to the world in Spring with love honed fierce by sacrifice and birthing.
Great Mother of all that exists, teach us to love our bodies and trust the cycles of our lives.
To the Wisewomen:
Understanding, intuitive and trusting, you have aided birth and befriended death.
You have borne and survived intolerable suffering on paths of deep descending;
yet, aware, authentic, and free, here you are! Still dancing among the living.
You release your attachments to desire as you weave strands of meaning.
Show me how to joyfully participate in the sorrows of the world.
To the Beloveds:
Attractive and magnetic, you receive your lovers passionately
and share the truths of your souls with honesty and intimacy.
Your acceptance and encouragement inspire heroic striving.
Your beauty and endless generosity inspire artful living.
Bless me with gracious hospitality to otherness.
To all the Crones:
You are the Wisdom Women.
We are watching you.
Image Credits: Google Images.
Inanna: Myth of Descent February 9, 2016
Note: Most of us are familiar with hero myths. Today we see these “solar” myths from the patriarchal era as metaphors for the ego’s heroic efforts to conquer the “dragon” of unconsciousness and ascend into the heights of power, success, acclaim, fulfillment and enlightenment. Far fewer people are familiar with “lunar” descent myths, some of which predate the solar myths and feature women. Their themes are about loss, suffering, death and rebirth with resultant deepened self-knowledge, wisdom, compassion, trust and love.
Primitive humans probably created these myths to describe the cycles of life as it progressed through nature’s seasons, and to reassure themselves that spring’s sprouting and summer’s blossoming will always follow agriculture’s decline in the fall and apparent death in winter. But Dr. Carl Jung proved time and again that they are also stories about the life of the soul which can be of enormous comfort to individuals who find themselves in a descent phase of life.
In keeping with the onset of winter, this past December Susanne van Doorn featured a series of posts about the mythological theme of descent on her blog, Mindfunda. I was honored to be invited to write her first guest post about the Journey to the Underworld. The following is a repost of that article.
Today’s Guest author is Dr. Jean Raffa, a former television producer and college professor who—with the help of Jungian psychology—began following her passions for self-discovery and writing during mid-life. Jean has written several books. Her first was “The Bridge to Wholeness.” Her second book, “Dream Theatres of the Soul,” got her invited to make a keynote speech at the International Associations for the Study of Dreams in the summer of 2015. You can see her videos about this book at her YouTube channel. Her newest Wilbur Award-winning book is called “Healing the Sacred Divide.” Next week, Elaine Mansfield will write about the darkness of the descent.
On March 11-12, 2016, Jean will appear with author Elaine Mansfield at the C.G. Jung Society of Sarasota for a presentation on descent, loss and grief based on the myth of Inanna.
Myth of Inanna: 3 kinds of Descent
A psychological descent can take many forms. Sometimes it shows up in strategies to escape painful present realities by regressing into past memories. We’re consumed by a bittersweet yearning for the “good old days” when we were young and innocent. Life was easy and we were on top of the world.
We were a handsome Apollo, a confident football star and president of the high school student body who is trying to recapture our youth by driving a sporty new car or finding a younger wife. We were a beautiful, innocent Persephone, an entitled daughter and gifted student who has been pulled into the dark realms of obsessive binge eating, shopping sprees and plastic surgery.
A second kind of descent is forced on us by circumstances beyond our control: an accident, illness, divorce, loss of a home or job, death of a parent, child, or spouse. These can plunge us into the depths of a depression where grief and sorrow are constant companions.
Then there’s the existential descent into meaninglessness which appears uninvited at mid-life. Suddenly the beliefs and ideals that served so well in the first half of life no longer work, yet questioning them feels dangerous. Worse, we’ve met our shadow in feelings and urges we can no longer ignore and our naively positive self-image is irretrievably damaged.
Captivated by the archetypal Hero’s widely publicized and deeply satisfying rise to success, we are rarely prepared for our conflicts and losses. To an ego that has prided itself on being in control and doing everything right, it can feel as if we are adrift in a chaotic sea. Kris Kristofferson described this painful experience in his song, “Shipwrecked in the 80’s.” For some, the metaphor of falling into an abyss and plunging into what St. John of the Cross called a “dark night of the soul” is more apt.
From the age of 17 I derived all the meaning I needed from my religion. Then at 37, I experienced an existential descent. On the outside it was business as usual, but inside I was walking through the valley of the shadow of death. Nine years later I was rescued by Jungian psychology. After committing to a regular practice of study, reading, self-reflection and dreamwork I finally began to understand what had happened. My ego had been brutally assaulted by unconscious instinctual forces within my psyche. Brutal? So it felt to me. Nonetheless my ordeal was life-serving. Without it, I would never have willingly explored my unconscious and been rewarded with the elixir of a revitalized life-force and the gold of affirming self-knowledge.
Inanna and the Descent Myth
Myths from every culture and religion are allegories of psychological and spiritual truths. In them, we can find guidance and healing meaning for our lives. Seeing the similarities between my story and the Sumerian descent myth of Inanna, Queen of Heaven and Earth, brought me great comfort.
Inanna Queen of Heaven
unkown artist on easy.com
The first half of Inanna’s life was, like mine, fairly predictable. We both struggled to create a comfortable home, affirm our individuality, and establish our authority. Inanna accomplishes this by having a bed and a throne made for her. Then she cleverly tricks Enki, the God of Wisdom, into giving her the gifts of civilization, which she shares with the city she rules. She tops it all off (she assumes) by courting, seduction, bearing children, and fulfilling her Queenly duties.
I, too, gained knowledge through my cleverness: enough, at least, to get a college scholarship. I earned two degrees, met, courted and married my husband, established a home, and birthed a daughter and a son. Eventually I earned a doctoral degree and a college teaching position. I’ve done it all, I thought with a measure of self-satisfaction. That’s when I learned that cleverness, knowledge, possessions and physical comfort do not define success or insure fulfillment.
My descent from Inanna’s “Great Above” to the “Great Below” began when my shadow broke into my awareness with a moral conflict between two intolerable choices. I was profoundly tempted to break a rule that had always been sacrosanct to me, and appalled at myself for considering it. I spent sleepless nights praying to the God I had been taught to believe in, challenging beliefs that felt outdated and meaningless while fearing retribution for my audacity. I found little joy in living. My stomach hurt much of the time. I lost 20 pounds. At times I knew there was meaning in my ordeal, but my knowing provided scant relief. Mostly I felt alone and miserable. Like Inanna and Persephone, I was introduced to the dark underbelly of the unconscious beneath my naive “good girl” self-image. The shock was devastating.
Inanna is a “good girl” too: a loving wife to Dumuzi, a mother, and a sister to Ereshkigal, Queen of the Underworld. At mid-life Inanna descends into the underworld to, by some accounts, attend the funeral of Ereshkigal’s husband. Or was her call, “Let him come. Come, man, come!” an invitation to her animus, her unconscious masculine side?
Inanna courting Dumuzi
On the way down she is humiliated by being stripped of all her earthly possessions: symbols of her beauty, success, femininity and the power she has worked so hard to attain. Humiliation is a crucial element of descent myths because crisis and suffering are the only powers that can destroy an ego’s belief in its invincibility.
The story of Inanna in body and soul
If we look for it, we will find that every detail of a myth can have psychological and spiritual meaning. For example, the number three in myths and fairy tales heralds the arrival of Mystery. Receiving three wishes, asking for help three times, or being the third and youngest child to attempt a difficult task signals our readiness for an initiation that will force us out of childhood innocence into mature responsibility and consciousness.
I Tjing hexagram 3: Difficulty at the Beginning