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SageWoman Blogs

At SageWoman magazine, we believe that you are the Goddess, and we're devoted to celebrating your journey. We invite you to subscribe today and join our circle...

Here in the SageWoman section of PaganSquare, our bloggers represent the multi-faceted expressions of the Goddess, feminist, and women's spirituality movements.

Embodied Theology: Goddess and God in the World by Carol P. Christ and Judith Plaskow

Our new book Goddess and God in the World: Conversations in Embodied Theology has just been released. It just so happens that this is a time for celebrating the harvest. An excerpt from the Introduction introduces the "embodied theological method" we hope will turn the field of theology upside down.

People who reject the popular image of God as an old white man who rules the world from outside it often find themselves at a loss for words when they try to articulate new meanings and images of divinity. Speaking about God or Goddess is no as longer simple as it once was. Given the variety of spiritual paths and practices people follow today, theological discussions do not always begin with shared assumptions about the nature of ultimate reality. In the United States, the intrusion of religion into politics has led many people to avoid the subject of religion altogether. In families and among friends, discussions of religion often culminate in judgment, anger, or tears. Sometimes the conversation is halted before it even begins when someone voices the opinion that anyone who is interested in religion or spirituality is naïve, unthinking, or backward—or, alternatively, that religious views are a matter of personal preference and not worth discussing at all.

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Welcome to the 2016 Midsummer/Lammas Tarot Blog Hop.

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Recent Comments - Show all comments
  • Chloe
    Chloe says #
    Funny, I'd never thought of the World as being burdened with knowledge before. Ready to end one cycle and begin another, yes. Bu
  • Boglarka Kiss
    Boglarka Kiss says #
    What you have written about, Arwen, it fully resonates with me. This is also how I see these two cards and their symbols, the Fool
  • Arwen Lynch
    Arwen Lynch says #
    Thank you so very much, Boglarka!
  • Aisling
    Aisling says #
    I love this, because I have been teaching a class for over 5 years called "Tarot: The Fool's Journey"....we really ought to compar
  • Arwen Lynch
    Arwen Lynch says #
    Aisling, I'd love to compare notes. I think that would be so much fun.

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Sometimes you don't realize the power that energy carries.  I have been teaching my girls about energy, you know, how everything around us has a type of energy attached to it.  It's almost funny watching them as they discover this and the thought process clicks and they realize that there are reasons why they feel the way they do about things around them.

We talk about residual energy and how every person and thing that comes into our house leaves an energetic imprint of some sort.  As well, our emotions leave imprints of energy.  I explained that this is why we need to cleanse the house of energy as well when we vacuum, dust, and clean the house in the normal way that most people think about cleaning houses.  Intention plays a large part in this cleaning.  Most people who do not do energy work can still clear the energy out of their house through simple cleaning, as it is their intention to clean and make their space feel clean, feel fresher, feel better.  They seem to watch, pay attention as things change around them and us.  They are mindful of the people we meet and who come to visit.

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Lughnasadh, the first of the harvest festivals is traditionally held on the 1st of August. Lughnasadh/ Lúnasa, now the modern Irish name for the month of August means 'the commemoration of Lugh'. Lugh, or Lugus, is a god of law and skill, who in the Irish tales gained the knowledge of agriculture from the tyrant Bres. Lugh is commonly associated with the sun and Lugh is often thought to mean 'bright' in Proto-Indo-European, although it may also be related to 'leug' meaning 'to swear an oath' and even 'leug' meaning black. There are none the less other pointers to his solar nature, at least in Britain and Ireland, such as in his Welsh version Lleu Llaw Gyffes, meaning 'bright one with the strong hand' and the fact that his most famous possession in the Irish lore is a fiery solar spear. That said, connections may also be made between Lugh and the often forgotten Irish god Crom Cruach / Crom Dubh, whose name 'crooked head ' or 'dark crooked one' is also connected to the bowing grain and is remembered at this time on Crom Dubh Sunday, the first Sunday in August. Lugh has traces across Britain and Europe, with several inscriptions to him found in the Iberian peninsula. Depictions of him in Europe are often tripartite, or triple headed, suggesting a triple nature, so this is a god that is hard to get to grips with if we take the original evidence into account, and it may be that this dichotomy between the light and the dark is part of his nature.

In the Irish tales Lughnasadh marks the funerary games of Lugh's foster- mother, Tailtiu, who died clearing the land for fields. It is said that so long as she is remembered, 'there would be milk and grain in every house.'- that is, the land would be fertile so long as we honour her. Another name for this time, 'Brón Trogain' refers to the pains or sorrowing of the earth and reminds us that this time of abundance is due to sacrifice, of the wild earth and also of our own labours, so at this time of summery celebration there are traces of something more sober afoot. After all, solstice is passed, and the days will be darkening all too soon. It's later name, Lammas from the Anglo-Saxon 'hlaef mass', or loaf mass, shifts the focus from the wild earth to the gifts of agriculture, and the sacrifice of the grain spirit.

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Abundant Harvests

   It is a beautifully cool, misty-rainy day for the last day of Beltane. Not a day to be out celebrating Tailtiu with games, but still perfect. We've been starved for rain this month, and today's rain feels like a benediction on the ripening tomatoes, squash and herbs.

     Later I will mix up bread dough and measure out rice for risotto. A touch of saffron will make the dish golden as the absent sun, and later this evening we will sit done to a simple,festive dinner.

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It snowed in the Blue Mountains, where I live. It's always colder here than in Sydney, the mountains - which are not really mountains at all, but a plateau pushed up from the sea one hundred and seventy million years ago - are a kilometre above sea level and have their own weather. Which means that, although it never snows in Sydney, it does sometimes snow up here.

I was coming back from Sydney, on the train and I watched as the rain drops falling outside the window somehow seemed to get lighter, to become blown about by the wind, I watched them becoming snow as the train moved higher and further west. It was late afternoon and out the window I saw small dips in the land filled with ferns carrying a delicate blanket of snow on their fronds, like icing, it was truly magical. I stared and stared.

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“The word ‘rune’ originates in words meaning ‘secret,’ but ‘rune’ has also come to mean ‘a poem, charm, or spell.’ Runar (from the Norse) means ‘a magical sign,’ and runa (from Old German) is ‘to whisper a secret.’ ‘Hidden,’ ‘magic,’ ‘whispers,’ all words long associated with Faery, the secret country. So when we talk of runes, we are speaking of objects that have multiple meanings, letters both worldly and otherworldly in origin and aspect. Their ‘secrets’ may not reside so much in hidden meanings, but in ways of seeing the world. In this sense, each single rune creates layers of phonetics, poetry, and power built up over time. Runes are intended to endure. They record things that must be remembered or heeded. Runes are letters and words that must not be lost or wasted. They embody and express essential knowledge…”

–Brian Froud, Runes of Elfland

Several years ago I had laryngitis and was completely mute. I woke up in the morning with a crystal clear vision of the earth, suspended in space, feeling awe-struck at the majesty and complexity of this planet whirling through space, part of the vast, unfathomable universe. It seemed so clear to me that I was seeing the “invisible net of incarnation” of which we are all a part, the earth held in this enormous web of the universe. Upon rising for the day, I was thinking about my ideas about divinity and reflecting on my cosmological view of the universe as the “body” of the Goddess and the idea that the very web of life itself is the Goddess. Accompanying the sense of majesty was then a profound sense of impersonality. How can I possibly connect personally with something so vast and so powerful? So, as I sat that morning at my little corner altar in the living room, I asked (silently—I had laryngitis, remember!): “what do I need to know about the personalization of the divine?” I drew a Crone Stone from my little bag by the altar…

Remember the laryngitis and then also imagine the huge smile on my face when the stone I drew was, “The Speaker,” with the questions included in the interpretation, “is your voice being heard?” and “how will you share your voice with the world?” And then the final message, “let your voice pour forth like a flowing river…” At this moment I felt I had received an answer to my wonderings—that the Goddess is both as enormous and impersonal as my vision of the web holding the earth and yet also personal enough to offer me this cosmic “wink” through my Crone Stone.

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