I.Sophia, We Call to You 1Like Emerson’s apology for his poetry(to his soon-to-be wife Lydian),my poetry voice is rather “husky” and “mostly prose.” 2With Emerson, <strong>America</strong>’s sophianic sage,we seek “an orig<strong>in</strong>al relation to the Universe,” 3to its <strong>in</strong>terior, to anima mundi. 4This group and this place,both dedicated to you,<strong>in</strong>voke and <strong>in</strong>vite you.With Sue’s goddess statue next door,and trust <strong>in</strong> the dissident daughter <strong>in</strong> the air,we’re <strong>in</strong> the right place to <strong>in</strong>voke Sophia. 5We know you hear with the aged sagacity of Isis,with the suffer<strong>in</strong>g compassion of Mary,with the essential wisdom of Sophia.We practice philo-sophy,know<strong>in</strong>g you as Isis-Mary-Sophia,three names for your s<strong>in</strong>gularity. 6Who can count your images as Isis—Goddess as cow, pig, and bird; guardianof the underworld;Sirius; lov<strong>in</strong>g mother of your son Horus? 71 This <strong>in</strong>vocation is <strong>in</strong>debted to Anne Bar<strong>in</strong>g and Jules Cashford, The Myth of theGoddess: The Evolution of an Image (NY: Vik<strong>in</strong>g/Pengu<strong>in</strong>,1991)—with prodigious scholarship,this book depicts the evolution of the goddess with<strong>in</strong> a framework <strong>in</strong>fluenced bythe conception of consciousness developed by C. G. Jung and Joseph Campbell; and toOwen Barfield (who, <strong>in</strong> turn, acknowledges his debt to Rudolf Ste<strong>in</strong>er).2 Robert D. Richardson, Emerson: The M<strong>in</strong>d on Fire (Berkeley, CA: University ofCalifornia Press, 1995), p. 179.3 Ralph Waldo Emerson, Nature (1836), first paragraph.4 “Soul of the world” is a key concept <strong>in</strong> Jungian arechetypal psychology.5 See Sue Monk Kidd, who is associated with the Sophia Institute of Charleston,SC, and author of Dance of the Dissident Daughter and Secret Life of Bees.6 For the essential identity of Isis-Mary-Sophia, see Christopher Bamford, “Introduction,”Mary-Isis-Sophia: Her Mission and Ours (Great Barr<strong>in</strong>gton, MA: Ste<strong>in</strong>erbooks,2003).7 For Isis, see Bar<strong>in</strong>g and Cashford, chapter 6.Robert McDermottRobert McDermott composed this <strong>in</strong>vocation for The Reemergence of Sophia<strong>in</strong> the 21st Century for the Transformation of Self and <strong>Society</strong>, sponsored by theFetzer Institute, July 20-23, 2009, at The Sophia Institute, Charleston, SC.We recall the litany of your images as Mary—holy mother of God, mother undefiled and faithful,queen of angels and sa<strong>in</strong>ts, portal of heaven. 8 9These many names and more po<strong>in</strong>t to you.Tao, sunyatta, Quan Y<strong>in</strong>, shakti also name you,but not one is your eternal name.Water, womb, silence, and mother,the <strong>in</strong>ner and subtle, soul and spirit,mystery and secret, all try to name you.As Tao you manifest, as Isis you weep,as Mary you comfort, as Sophia you <strong>in</strong>spirePlato’s Diotima 10 and Dante’s Beatrice. 11Such subtlety escapes us modernslong accustomed to the guy project,a brilliant Faustian barga<strong>in</strong> end<strong>in</strong>g too slowly.8 For a Jungian conception of the div<strong>in</strong>e fem<strong>in</strong><strong>in</strong>e, see Edward C. Whitmont,Return of the Goddess (NY: Crossroad Publish<strong>in</strong>g Company, 1992). For Sophia <strong>in</strong> thewestern tradition, see Caitl<strong>in</strong> Matthews, Sophia, the Goddess of Wisdom: The Div<strong>in</strong>eFem<strong>in</strong><strong>in</strong>e from Black Goddess to World Soul (London: HarperColl<strong>in</strong>s/Grafton, 1991).9 For Mary, see Jaroslav Pelikan, Mary through the Centuries: Her Place <strong>in</strong> theHistory of Culture (New Haven, CT: Yale University Press, 1996); George H. Tavard, TheThousand Faces of the Virg<strong>in</strong> Mary (Collegeville, MN: Liturgical Press, 1996); CharleneSpretnak, Miss<strong>in</strong>g Mary: The Queen of Heaven (NY: Palgrave Macmillan, 2004). Thegreat contemporary mystic, Adrienne von Speyr, has written two small, profoundbooks, Mary <strong>in</strong> the Redemption (San Francisco: Ignatius Press, 1999) and Three Womenand the Lord (San Francisco: Ignatius Press, 1978). For an anthroposophical <strong>in</strong>terpretationof Mary, see Emil Bock, Threefold Mary (Great Barr<strong>in</strong>gton, MA: Ste<strong>in</strong>erbooks,2003).10 See Plato’s Symposium <strong>in</strong> which Socrates presents the Platonic ideal of love thathe learned from the goddess, or seer, Diotima of Mant<strong>in</strong>ea.11 For Dante’s Beatrice, see Paradiso <strong>in</strong> Dante Alighieri, The Div<strong>in</strong>e Comedy, trans.Allan Mandelbaum (NY: Knopf, 1980). See also Jaroslav Pelikan, Eternal Fem<strong>in</strong><strong>in</strong>es:Three Theological Allegories <strong>in</strong> Dante’s Paradiso (New Brunswick, NJ: Rutgers UniversityPress, 1980; Helen M. Luke, Dark Wood to White Rose: Journey and Transformation<strong>in</strong> Dante’s Div<strong>in</strong>e Comedy (NY: Parabola Books, 1989); Peter S. Hawk<strong>in</strong>s, Dante’sTestaments: Essays <strong>in</strong> Scriptural Imag<strong>in</strong>ations (Stanford, CA: Stanford University Press,1999).Robert McDermott, Ph.D., is president emeritus and chair ofthe Philosophy, Cosmology, and Consciousness Program at the CaliforniaInstitute of Integral Studies (CIIS). His publications <strong>in</strong>cludeRadhakrishnan (1970); The Essential Aurob<strong>in</strong>do (1974, 1987); TheEssential Ste<strong>in</strong>er (1984); The New Essential Ste<strong>in</strong>er (2009) and TheBhagavad Gita and the West (2009). He has also published on WilliamJames, Josiah Royce, M. K. Gandhi, the evolution of consciousness,and <strong>America</strong>n thought. His adm<strong>in</strong>istrative service <strong>in</strong>cludespresident of the New York Center for Anthroposophy; presidentof the Rudolf Ste<strong>in</strong>er [summer] Institute; chair of the board of SunbridgeCollege (New York) and of Rudolf Ste<strong>in</strong>er College (California).He was a member of the council of the <strong>Anthroposophical</strong> <strong>Society</strong><strong>in</strong> <strong>America</strong> (1996–2004). He is the found<strong>in</strong>g chair of the board ofthe Sophia Project, an anthroposophic home <strong>in</strong> Oakland, California,for mothers and children at risk of homelessness. He is a L<strong>in</strong>disfarnefellow, a Fetzer mentor, and a member of the Esalen Corporation.30 Evolv<strong>in</strong>g News for Members & <strong>Friends</strong>
II.That We Lost YouYou reigned as Isis for three millennia,as Mary you <strong>in</strong>spired Christendom,as Sophia you revealed the Grail. 12Then cosmic alienation seized the modern m<strong>in</strong>d.We didn’t lose you <strong>in</strong> a day or a year.Cosmic transformations take a century or two. 13A Cartesian-Newtonian billiard ball cosmos,not to mention the quest for gold,fueled passion for control and power.The modern project can’t handle <strong>in</strong>teriors and subtleties:br<strong>in</strong>g on the visible and solid, surfaces only;noth<strong>in</strong>g too soft, fluid, or flexible.They say the takeover started with Enu Elish,<strong>in</strong> Baghdad—still <strong>in</strong> the news—as Tiamat you hung on a hook for three days.Crucifixion has been a male specialty;no more the generative goddesses,give us the thunderbolt gods.As goddess, you’re assigned to girls and crones,but empires need Marduk;a god’s gotta do what a god’s gotta do.On he came morph<strong>in</strong>g and starr<strong>in</strong>g—as Zeus, rul<strong>in</strong>g the sky and mounta<strong>in</strong> tops,as YHWH, vengeful god of the garden.All s<strong>in</strong> then traceable to a woman,childbirth a curse, males <strong>in</strong> charge,s<strong>in</strong> and salvation over service and generation.Your archetypal image surfaced<strong>in</strong> mediaeval European towns,hundreds of cathedrals to Notre Dame!Too good to be unopposed,from Notre Dame of Paris to the Temple of Reason,analysis and argument over affectionate <strong>in</strong>sight.12 For the Grail, see A. E. Waite, The Holy Grail: The Galahad Quest <strong>in</strong> the ArthurianLiterature (New Hyde Park, NY: University Books, 1933/61); Rene Querido, The Mysteryof the Holy Grail: A Modern Path of Initiation (Fair Oaks, CA: Rudolf Ste<strong>in</strong>er College Publications,1991); L<strong>in</strong>da Sussman, The Speech of the Grail: A Journey Toward Speak<strong>in</strong>g thatHeals and Transforms (Great Barr<strong>in</strong>gton, MA: L<strong>in</strong>disfarne Books, 1995); Sergius (Sergei)Bulgakov, The Holy Grail and the Eucharist (Great Barr<strong>in</strong>gton, MA: L<strong>in</strong>disfarne Books,1997).13 For the fundamental disenchantment result<strong>in</strong>g from the Newtonian-Cartesianworldview, see Richard Tarnas, The Passion of the Western M<strong>in</strong>d (NY: Crown/Harmony,1991), especially “The Post-Copernican Double B<strong>in</strong>d,” 416-22.Follow<strong>in</strong>g the dark side of the Enlightenment,knowledge and power over wisdom,nature on the rack, control at all cost.Bacon is our Man: We will have knowledge,get the secret, blow the atom,take charge, go the limit, no price too high.And we did, and it feels good.We have dom<strong>in</strong>ion, even over death. Sort of.Why are we so depressed, fearful, and violent?What shall we make of the hard images,Kali and her company of destroyers?Are they you embrac<strong>in</strong>g all opposites?Should we accept your embrace of suffer<strong>in</strong>g and evil—war, hunger, rape, HIV/AIDS, cancer, despair, suicide?Does your hard mother-love f<strong>in</strong>d these useful?Are you the source of such pa<strong>in</strong>, illness, loss?We really need to know this!Are you really Kali? 14Were you beh<strong>in</strong>d Gettysburg, Verdun, Hiroshima?Could you have stopped them?What are you do<strong>in</strong>g about sex slaves?We believe you b<strong>in</strong>d each nation’s wounds,comfort<strong>in</strong>g soldiers sla<strong>in</strong>,and their widows and orphans. 15But why are these? Why?Is this your way to make us conscious?For us to try harder? What a strange way!And what of spiritual suffer<strong>in</strong>g?Have you led the Westto suffer the loss of your comfort?14 For Kali, see Ajit Mookerjee, Kali: The Fem<strong>in</strong><strong>in</strong>e Force (London: Thames & Hudson,1988).15 See L<strong>in</strong>coln’s Second Inaugural Address, 1865: “With malice toward none, withcharity for all, with firmness <strong>in</strong> the right as God gives us to see the right, let us strive onto f<strong>in</strong>ish the work we are <strong>in</strong>, to b<strong>in</strong>d up the nation’s wounds, to care for him who shallhave borne the battle and for his widow and his orphan, to do all which may achieveand cherish a just and last<strong>in</strong>g peace among ourselves and with all nations.”Fall-W<strong>in</strong>ter 200931