Dancing with the rhythm of the moon

Last night was the full moon. You could see this by stepping outside if it was a clear night where you are. You could find out about it by consulting a lunar calendar. My post unfortunately didn't give you a heads up this time because of a technical glitch, though I usually send emails before the new and full moons.

I started timing my blogs by the moon because that was about as frequent as I could manage a couple of posts, but also because I had set a little internal goal. I wanted to learn to live and work in harmony with the phases of the moon. And the first challenge in that was to be aware of the moon phase at all times.

Being in tune with nature—the seasons, the moon, the rhythms of life—is hard for anyone in our modern society where a lot of workplaces and even homes are pretty cut off from the natural environment. If you have to spend a good part of your life in a closed, climate-controlled space, even the seasons can get to be bewildering.

Creative Commons image by B K of Flickr.com

I live pretty close to the land, growing a lot of my own food, so I feel very in touch with the seasons and the rhythms of the earth under my feet. But I’m mostly blind and I can only very roughly see the moon when it is big in the sky. Yet I felt strongly called to harmonize my rhythm to the moon.

Finally, I can say that I have succeeded. For at least a year now, I have been aware of the moon phases and it has become second nature for me to time cycles of increase and decrease by the waxing and waning of the moon.

The blogs have helped. It is one thing to decide to do something yourself, but even though only a few readers have told me they use my emails to keep track of moon phases, it’s still a commitment I made to others, not just to myself. And that makes it easier to keep.

But I did also make commitments to myself. I consult a moon calendar every morning during my spiritual practice and mark the different phases of the moon with different colored candles. The colors really help me. I have always found it ironic that as a visually impaired person, I have such a visually oriented mind. Not everyone does and for each person the cues that work best are likely to be different. Part of getting to know one’s self is figuring out what works for you both aesthetically and as practical cues.

What I learned from this experience is that it can be done. Even in the midst of a hectic life and amid the modern world, in a place where the sky is overcast a lot of the time, I have come into rhythm with the moon by my own decision. I plant and harvest my garden (mostly) according to moon phases. I plan major cleaning for the dark of the moon, new projects for the new moon and celebrations near the full moon without it being an added stress.

And I like it. It feels right. I am no longer surprised by the slump in physical energy I feel during the waning moon. It is something I can just take into account and the exuberant energy of the waxing moon is also there to be harnessed.

If you’re interested in attuning to the rhythm of the moon that has such a dramatic affect on our hormones and on the bodies of water on earth, it is well worth the effort. For me, it took persistence over a year and a regular routine, not perfect but regular. It took having a daily reminder of the moon phase which I enjoy—the colored candles. And it helped that I had something I shared with others that is also connected to the rhythm of the moon.

If you have a regular gathering of friends, timing it to the full moon would be an excellent way to keep connected. But any event, even if it is only something you do by yourself—a regular, luxurious bath at the dark of the moon, for example, would help. Having different decorations or scents or sounds associated with the different moon phases would also help.

Being aware of and thus able to take full advantage of the different energies of the moon phases is one benefit. Most people have greater physical energy during the waxing of the moon. Many people feel more upbeat during the full moon, although it notoriously causes some people to go into crisis, as any good street cop or ER nurse knows.

The waning moon may seem to sap physical energy, but it is often a good time for studying or other pursuits that require being quiet and sitting still, which might be hard at more hectic times. The dark of the moon is particularly good for introspection and getting rid of unwanted influences.

Giving up an unwanted habit will be just that much easier when the moon is at the end of its cycle. Starting something new will be a tad easier when the moon is new.

So, at this full moon, celebrate a little if you can. Let yourself be full of whatever goodness there is in your life.

Books for attuning to the rhythms and magical energies of the moon

If you have always wanted to be more in touch with nature or attuned to natural cycles, the new moon is the time to take a step toward it. For me the first step on a new path is often reading books. It isn't just a passive, relatively easy step without a lot of commitment. I follow through on what I read.

Several years ago, I started reading about moon phases, signs and cycles on a new moon. Now I've come through most of a year, focusing my daily spiritual practice and much of my household activities on attuning to the moon's cycles. The result isn't some sort of higher plane of existence, but rather a comfortable routine that feels grounded, healthy and now so utterly natural that I am surprised to realize that it has only been a year.

Here are some books I recommend for learning why and how to synchronize yourself to the moon and use the energies of the moon for well-being. 

Moon Magic

This is a complete guide for those just beginning on this quest. 

A new title from Moon Books, Moon Magic is a modern witch's exploration of everything moon related. It's nominally multicultural, providing the names and symbols of deities from around the world, but the rituals and visualizations all have a modern, Wiccan-inspired atmosphere. All the deities hug you, for instance.

Still this is a good introductory reference, including helpful lists of monthly moon names, rituals and visualizations for each moon phase and the Celtic tree calendar. One of the less common and most helpful things in this book are correspondences of positive and negative symbols, herbs, colors and incense for each  astrological moon sign. 

The book is well-written and concise. There isn't a lot of fluff or talking you into reading further. Moon Magic is a good reference for beginners with the caveat that there is a bias toward modern, European witchcraft and the multicultural aspect is token. 

Llewellyn's Moon Sign Book

I have searched for just the right moon calendar in the English language for years, and haven’t found it. Llewellyn’s is the best I can come up with. That’s primarily because I’m looking for both moon magic, astrology and a practical gardener’s almanac that is in tune with the moon as well. I would particularly like a Pagan-oriented moon calendar with references to a wide variety of deities, beyond Middle Eastern and European.

Yeah, I am a tough customer. I am also less interested in random women’s poetry, affirmations and artwork, which adorn so many moon calendars. 

Llewellyn’s Moon Sign Book has a lot to offer though. The weekly calendar section provides the dates and times of moon transits through astrological signs and phases in a less than ideal format but it can be made to work, extremely brief gardening pointers, a short quote, a practical simple living tip, a tiny black and white picture and three or four lines for notes. 

There follows a good, universal gardening-by-the-moon section, which explains the basic principles but doesn’t include specific daily gardening tips. There is an extensive planting table showing which sign and phase to plant a wide variety of vegetables, fruits and herbs as well as a separate companion planting table.

Both are quite helpful, though I find calendars which simply give specific days in the right part of the year for planting the various types of plants require less astrological study to decode. For instance, the book also includes a Moon Void-of-Course table which shows days when planting is not advisable, despite the sign and phase. So planting by the moon with this book requires reference to several different tables and pages for each calculation of a day or time to plant a specific species. 

That said the book does include a nice table that lists specific dates in each month for a wide variety of activities from weaning children to laying wooden floors. If you’re able to plan activities in advance this is a wonderful addition. Monthly moon tables (including the daily sign, element, nature and phase) and aspectarian charts are included, which allow for more detailed calculations. There are special tables for egg setting, hunting/fishing and pest/weed eradication dates. 

Less helpfully, major portions of the book are devoted to US weather forecasts over large “zones” by moon phase and these, in my observations, bore less than usual correlation to reality. This could be due to climate change and not the publisher’s fault, though climate change was not mentioned or discussed and probably should have been.

Another large section is devoted to a pan-sector business forecast that is both too broad to be effective and to focused on random details that did not in the end prove portentous this year at least. There is an energetic and relationship forecast that includes references to specific signs and this was moderately helpful or at least entertaining to read. 

Each  year the book includes several essays in the back on interesting moon-related topics ranging from healing, the moon phase divisions of various cultures and specific agricultural techniques. These were interesting and decently well written. 

Herbs of the Sun, Moon and Planets

Herbs of the Sun, Moon and Planets provides a list of herbs specifically for attuning to the moon. More than that, it provides a detailed discussion of plants and herbs for the planets as well. 

This tightly packed book takes the reader beyond lists of herbs. It includes the chemical make-up, medicinal and magical uses as well as the history of a set of herbs for the sun, moon and five additional planets. 

This book, though best used as a technical reference rather than read straight through, is helpful in determining which herbs and plants are suitable as offerings or incense when an astrological connection is needed.  

Hindu Goddesses of the Thunder Moon

The full moon glows in the still, hot night air. The thick aroma of ripening fruit permeates the night. I sit in cool water in our wading pool. The silver light makes me the same pale non-color as the normally bright blue pool. 

Creative Commons image by San Sharma 

This is called the Thunder Moon, and this year it is living up to it's name with a vengeance. My mother was nearly struck by lightning just the other day, on the other side of the world in Oregon. The whole world went pure white around her and the shock of immediate thunder shook the whole town. Here the stifling air--even after dark--is a good sign a big storm is on its way and the night will soon be filled with deafening noise and sizzling forks of light. 

On nights like this, it is not difficult to understand how ancient peoples often included a ferocious god or goddess of storms in their pantheons.  We have angered the climate gods with our decadent burning of fossil fuels and pollution of the sky. Storms seem to be the retribution of choice. Well, that's one way to look at it at least.

But July has always been the time of thunder in northern lands. The heat of June often gives way a bit and purplish clouds pile up, streaking neon-blue lightening. Tomorrow the forecast calls for another storm and I'm hoping for some rain on the garden. My eight-year-old daughter is still terrified of thunder and I don't blame her. The feeling of awesome power sweeping across our exposed hillside is disconcerting.

I have a hard time understanding how our little wooden house can withstand the ripping winds that send the tops of all the trees around us thrashing like dancers in a mosh pit. But our house stands and other than the startling slamming of doors, all is well. I check the chickens and the greenhouses in the moonlight. The garden is past the young and tender stage, so I don't cover it but let it weather the storm on its own. 

Creative Commons image by Stefanie Härtwig

I am on a quest to study a different pantheons of ancient goddesses for each month (or moon), and there should be a special place for Hindu goddesses. My children come from a people who migrated relatively recently from northern India and still bear the features of that land in their faces. And so, if my daughter is afraid of the thunder, i hope these may give her some comfort and inspiration.

The Maiden of the Hindu goddesses is Laksmi, who is sometimes portrayed as a mother because of her gifts of plenty, but she is called a maiden in many traditional chants. There are many mothers in the Hindu pantheon, but I have chosen the  Mother as Anumati, goddess of nurturing and permission. The Dark Goddess is, of course, Kali, the terrifying goddess of vengeance, transformation and destruction. She no doubt approves of these thunder storms.

The Full Moon

Anumati is a goddess of spirituality, good fortune and motherhood. She is also a personification of Shakti. Her name means “to give permission.” (Dalal 2011) When she is called in the heat of the summer, her permission grants freedom from bonds and burdens.

There is still a need for caution. The thunder moon is a time of limitations, the tempering of spring and early summer enthusiasm. So, we must think specifically of what we seek and ask permission with the knowledge that not all paths are open at once, that by taking one path we choose not to take another.

Anumati's symbols are simply of the moon and the blessings of plenty and divine favor. It is a time to make wishes and choices, to ask permission of the Goddess for those things we most wish to do with forethought and the knowledge that this is one of the most open times to do so. Incense is a fitting offering.

The Waning Moon

I’ll admit that I’m a bit afraid of the Hindu images of Kali, somewhat the way my daughter is afraid of the thunder. I’m into intensity (and so is she), but this is over the top.

Kali is this ferocious goddess who kills those who defy her and hangs their body parts around her neck. One of the best understandings of Kali I have found comes from the book Naming the Goddess, in which Jennifer Uzzell describes the honoring of Kali in her Hindu family where she is seen in diverse aspects, both motherly and destructive.

Kali's great intensity has the power to transform in the most profound way. (Uzzell 2014) Like the Tower in the Tarot, her power is terrifying and yet necessary. Other than her fearsome images she may be symbolized by the orange and black colors of the monarch butterfly that embodies transformation. She can be honored with meditation and chants and an openness to change in necessary ways.

The Waxing Moon

Lakshmi is the Hindu Maiden Goddess of gifts and happiness. Her essence is positive emotion and beauty. Like the soaring beauty of the summer crescent moon, she is pure and radiant. We can honor her by sharing and spreading around the wealth and well-being she brings to us. (Rhodes 2010)

Her symbol is a white owl, symbolizing the need to open our eyes wide to the light of spiritual wealth. Stand in the center of your sacred space and turn to each direction, calling on the elements of the directions to spread the wealth and well-being of Lakshmi to all living beings in that direction. Aesthetically beautiful food is a traditional offering to Laksmi. 

When exploring other cultures, perhaps especially a culture my adopted children have some ancestral connection to, it is of paramount importance to try to put these goddesses into cultural context.

In accordance with Hindu traditions, it makes sense to set up a shrine or altar to these goddesses with candles, incense and traditional Hindu images of their diversely lovely and terrible faces. Modern Hindus keep such a home altar in the north east corner of a living room, parlor or special room on the ground floor if at all possible. If such a spot is not available, it is acceptable to have a special shelf on an east or west wall or in a kitchen or bedroom, though never in a bathroom or storeroom. Cleanliness of the area is paramount and there is an important rule against keeping money or valuables in this space. 

Keep respect in your heart and actions. The thunder moon will bring you well-being and helpful transformation.

Bibliography

Agrawala, P.K. (1984). Goddesses in Ancient India. New Dehli, India: Abhinav Publications.
Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
Caputi, J. (2004). Goddesses and Monsters. Madison, WI: University of Wisconsin Press.
Chaudhuri, S. K. (2003). Hindu Gods and Goddesses in Japan. New Delhi, India: Vedams.
Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
Rhodes, C. (2010). Invoking Lakshmi. Albany, NY: State University Press of New York.
Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
Uzzell, J. (2014). Kali. In Greenfield, T. (Ed.), Naming the Goddess (pp. 220 - 223). Washington, DC: Moon Books.

Hearth-side comfort that's in tune with the moon... and free

The popular hearth-side email circle, which now has over 500 subscribers, provides interesting posts on practical herb lore, earth-centered spirituality, social inclusion and simple living. Now this newsletter-come-virtual-cup-of-tea will also help you take note of the phases of the moon.

This past year I have synchronized a lot of my activities with the phases of the moon. It has helped me to not only increase my garden's productivity but also to become more closely attuned to the natural environment.

Creative Commons image by  John Flannery 

It's a challenge though. Our calendars are not set up that way. In the beginning, you have to keep checking moon phases and be more conscious of routines to make it work on your own.

That's why i wasn't successful in some of my attempts to do this in previous years. But this year I have done it and now that it is done it feels easy and natural to me. 

I can now pass this on to my readers. Instead of sending out the Hearth-side emails on Fridays. I will be posting in the twenty-four hours before the new moon and before the full moon, barring computer glitches. 

This will lessen the frenetic pace, ensure better quality reading and give you a heads up on the moon phases, which won't require any extra attention. New subscribers are welcome. You can subscribe via the form at the end of this post and unsubscribe automatically at any time. New subscribers also get to choose a free ebook.

The moon is dark at the moment and in the northern hemisphere the nights are short with the summer solstice just passed. As far north as I live on the 50th parallel there are only a few hours of intense velvet darkness. If you can get out away from city interference and smog, the stars can be particularly brilliant

I wish you deep and refreshing rest as well as abundant energy for new beginnings in the morning. Take time to experience the season of summer, the sun, the wind and the dappled shade. 

The Hawaiian goddesses of the Egg Moon: International Moon Circle 10

The energy of spring is a welcome boost to activism and social justice movements. We need the joy of dance and flowers, the breaking free and the energy of fire. 

Creative Commons image by  Steve Corey

Though ancient Hawaiian culture was quite formal, it gave us some of the most inspiring goddesses for social justice. It is to these women of joy, freedom and fire that I devote the month of April, the Egg Moon. 

It takes a while for spring to make it all the way up through Central Europe to our Bohemian valley. February is long and frigid. March is usually gray, muddy and lashed with chilly rain. When spring does come it often brings sudden, wild color and light to our area. The shift usually happens in early April and I have chosen to focus on the colorful and sensuous goddesses of Hawaii for this moon. The Maiden is Laka, the Mother is Hina and the Dark Goddess is Pele--goddess of fire, destruction and anger.

The Waxing Moon

Laka is the Hawaiian Maiden Goddess of the wild wood, dance and gifts. Her energy is that of pure joy and the colors of the natural world. She embodies joyful wildness, the innocence of young things full of promise and delightful movement. (Andersen 2011) This is what happens in April when flowers burst forth and the first green is brilliant. Laka's symbols are flowers, dance and the color yellow.

Creative Commons image by Crishna Simmons

The energy of Laka is a glorious gift. She reminds us to bring play into our lives, to dance, to make fun gifts for no particular reason. This type of connection to a childlike joy is also a way to honor her. This is a great time to make a dandelion or buttercup crown or bouquet and to dance with no one watching.

The Full Moon

Hina is the female generative force of Hawaii, the ancient creatrix. She leads other goddesses and breaks free of male domination. She takes on many different identities, including that of trickster. But she is always tied to moonlight. She represents the rainbow array of women’s experience and the mother beyond stereotypes.

The stories of Hina are full of action, adventure, dragons, flamboyant tricks and colorful mist. One important myth of Hina is about how she made the decision to leave her husband and find a new home. She has the power to create and the strength to call an end when needed. (Monagham 2014) Her symbols are dragons, rainbows, tricks (such as April Fools day pranks) and dance. Reading stories of her adventures would be a good way to honor her as well as making dragon and rainbow decorations.

The Waning or Dark Moon

Creative Commons image by Ron Cogswell

While Pele is the goddess of volcanoes and anger, she is treated rather nicely by the popular media. There was even a club founded in 1922 for people who had looked into her volcano in a Hawaiian national park and made offerings to her. (Nimmo 2011)

Images of her often emphasize her joyful side, which does exist. But she also truly represents the intensity and quick temper that often make strong women intimidating and gain us the labels of “hysterical” or “raging.” Half the time this intensity doesn’t even come from Pele’s anger. Like many emotionally intense and expressive women, she just is that way. She may be expressing joy but it comes with fire and spitting lava.

A way to connect with Pele is to release your inner intensity, express emotions vehemently, even if only in private. Fire is her primary symbol, though dragons may also be appropriate.

Bibliography

• Andersen, J. (2011). Myths and Legends of the Polynesians. New York, NY: Dover Publications, Inc.
• Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
• Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
• Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
• Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
• Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
• Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
• Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
• Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
• Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
• Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
• Nimmo, H. A. (2011). Pele, Volcano Goddess of Hawai’i: A History. Jefferson, NC. McFarland & Company, Inc.
• Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
• Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.
• Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
• Sykes, E. (2002). Who’s Who in Non-Classical Mythology. New York, NY: Routledge.

The Arctic Goddesses of the Sap Moon: International Moon Circle 9

In the far north, the year is just dawning. The long moonlit nights are finally giving way to dawn. And the full moon of night is giving up its place to the waxing moon of young life. It is a mercy that the moon is in the sky in the Arctic when it is full, during the winter when there is so little sunshine. In summer, the moon is rarely visible, only in the sky when it is dark or new..

Wait. Pause and think on that miracle for a moment.

Creative Commons image by Daniel Frei

The moon and the sun dance in this way, never leaving the Arctic in complete darkness. Such is the kindness of the guardians of sun, moon and earth. And the understandable reverence and gratitude toward these goddesses felt by the various peoples of the Arctic for millennia is a powerful meditation for people everywhere. 

If we can connect to this knowledge that, despite the chaos of the universe and the whirling physics of the planets, our sun and moon have conspired to always shed light of one kind or the other on the coldest and loneliest places, In that light, it is easier to believe that our planet will survive the current period of destruction and the forces of returning life will prevail, no matter how deep the darkness.

It is nearly spring and yet I choose now to focus on the Arctic goddesses. Their symbols often appear more apt in the winter to people in temperate climates, but in their essence they are all about the return of light. And for that reason, I feel this is their season.

I have gathered goddesses from various Arctic cultures, connecting this moon with a geographical region rather than a specific culture or pantheon. This is by no means meant as a sign of disrespect, but rather a means of including less known cultures in this circle of moon goddesses.

The Maiden for this moon is Kalteš, the Siberian goddess of the hare, the Mother is the Saami Goddess Akka, and the Dark Goddess is the Inuit goddess Sedna. 

Waxing Moon

Kalteš is a Siberian Ugric goddess of the moon and the hare. She is also called the dawn maiden and she is a symbol of life, hope and energy in a cold land. She is a maiden who helps with births and determines the destinies of humans. Her symbols are the hare, the goose and the birch tree. (Lurker 1987)

The Sap Moon is the time when the birch begins to leaf in our part of the world, leading to the name of the month in the Czech language as Birch Month. A good way to connect with Kalteš might be putting birch twigs into a vase and making hare figures. We often make hare-or rabbit-shaped cookies for Ostara during this moon. 

Full Moon

Akka means old or mother-age woman. She is a Saami goddess of many faces. As Madder-Akka, she is Lady of the Mother, the ultimate mother who gave birth to the others. All that is good comes from her.

As Sar-Akka she opens the womb and is sometimes considered the supreme deity. She was traditionally honored by chopping wood outside the birthing tent, and new mothers ate porridge with three sticks in it to divine the future of their child. Finding the black stick meant death, white meant good luck and the cleft stick meant success.

Juks-Akka is the Bow Woman, the protector of children and the spirit of the wilderness. Uks-Akka is the bringer of light and the guardian of thresholds, both of the womb and of the home. She gives blessings to those going out into the world. (Monagham 2014).

So, this is a good full moon to make porridge from hardy and whole grains--sweet and delicious. Sticks may or may not be added, but divination is also a good way to connect. Blessing all the entrances to the home is also appropriate. 

Creative Commons image by Steve Cottrell

Waning and Dark Moon

I rarely find the stories of dark goddesses too dark, but Sedna’s story was at first too much for me. I put her aside for a time, but she came up again and again in seemingly random studies about the goddesses of many cultures. And now that I look more closely I see the awesome power of her story. 

She seems at first to be simply a helpless victim, which was the reason I was initially uninspired. Sedna was a maiden who refused to marry. She ran away but was captured at last by a husband. Then her father came to take her back in his boat. It is possible that it wasn't just her who refused the marriage but also her family.

A storm rose up at sea to block the father-daughter escape. And fearing that his tiny boat would be swamped, the father pushed Sedna into the sea. She clung to the side of the boat but he cut off her fingers and arms. She drowned and her fingers turned into seals and her arms into whales as she sank. The end.

Or so I thought. But through further research I found that Sedna is the Inuit goddess of plenty, not of tragedy, victimhood and passivity. At first, I still wondered if she was a sign that the Inuit people feel they were short changed when it comes to "plenty," given that they inhabit a frozen land and have suffered so much at the hands of other humans. 

But again, this was just my narrow, modern thinking showing. As it turns out, Sedna is truly the goddess of plenty because to the Inuit the sea, the seals and the whales constitute a great and abundant plenty. The Inuit are well aware that we live from the lives of others, that our sustenance requires sacrifices from the earth and from the sea. (Monaghan 1999) This is why the story of the goddess of plenty is one of sacrifice and loss as well.

It is only gratitude that Sedna asks. Instead of the wrath of many dark goddesses, she let’s us suffer our own internal consequences for ignoring these facts of life and nature. Symbols of Sedna are the full figures of whales and other large sea animals as well as waves and boats. One way to connect with her is to honor those beings that provide us with food in whatever climate we may be in and regardless of whether or not they are plants or animals. Activism to protect the oceans and ocean creatures from pollution, over-fishing and other human activities are also appropriate in her name. 

Bibliography

• Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
• Caputi, J. (2004). Goddesses and Monsters. Madison, WI: University of Wisconsin Press.
• Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
• Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
• Laguna, R. (2014). Ishtar. In Greenfield, T. (Ed.), Naming the Goddess (pp. 214 - 216). Washington, DC: Moon Books.
• Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
• Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
• Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
• Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
• McLeod, S. P. (1960). The Devine Feminine in Ancient Europe. Jefferson, NC: McFarland and Company, Inc. Publishers.
• Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
• Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
• Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
• Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
• Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.
• Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
• Sykes, E. (2002). Who’s Who in Non-Classical Mythology. New York, NY: Routledge.

The Slavic Goddesses of the Snow Moon: International Moon Circle 8

The Slavic pantheon is one of the least known in the world today. Christianity came early to the Slavic peoples and much of what came before has been lost--even the very names of many of the gods and goddesses, let alone coherent myths. Still there are echoes to be found in folklore, cultural symbols and fairy tales. 

Image by Arie Farnam

I live in the Czech Republic, which is while supposedly a Slavic country also the most Celtic nation outside the British Isles. Ancient Celtic culture thrived in the Bohemian river valleys before the Slavic tribes came. We know little about the specifics of the warfare that ensued but genetic tests show that although the Slavic culture gained authority, many Celts remained to pass on their genes. 

As a result, in this country many of the Slavic myths have odd Celtic twists and turns. Maypole celebrations still pop up in the villages in the spring, there are troublesome and powerful spirits now called "Devils" who figure prominently in folklore.

To the east, the myths and stories change form and take on a different atmosphere, possibly more originally Slavic. And though there are a lot of questions about ancient Slavic goddesses, I have special reason to seek them out and this season of winter when the cold comes down from the north and east seems like the time to do so.

The Maiden for this Snow Moon is Zorya (technically three goddesses or one goddess with three faces), the Mother is Mokosh, the Slavic goddess of wells and healing, and the Dark Goddess is Morana.

Waxing Moon

As with the triple goddesses of many cultures, Zorya is three who are one. But when she is three, her aspects are most often depicted as three young maidens, rather than a maiden, mother and crone.

There is Zorya of the Dawn, Zorya of the Evening Star and Zorya of Midnight. (Monagham 2014) She is connected to stars and although sometimes she is described as the wife of the Slavic sea god Peroun, riding with him into battle and shielding warriors, the three Zoryas are also sometimes described as virgin goddesses. Either way her energy is that of the fierce and youthful maiden.

Her symbol could be three stars intertwined. The Slavic goddesses always pull me outdoors. I would suggest a walk at dusk when the crescent moon and stars are visible as a way to connect with Zorya. She gives us courage and power in whatever part of life needs women's fire. 

Full Moon

Mokosh is the goddess of springs, rain, spinning and fertile soil in the Eastern Slavic lands. She is a family-oriented and motherly figure. (Auset 2009) Symbols used to invoke her energy could be wells, water and raw wool. 

Distressingly little has been saved to tell about Mokosh. Some scholars consider her to be a Slavic equivalent of Irish Brigid. She is more watery though and more outdoors, not a hearth goddess although connected to family. The best way to honor her would be a visit to an ancient well or natural spring. Her gift is clean water and fertile creation in all areas.

Waning Moon

Morana, goddess of death, is mentioned in Patriotism, a poem in the Slovanic Kralovedvorsky Manuscript. There is little more about her than that brief mention from ancient sources, but the context in the poem is at the beginning of a battle in which obviously Pagan warriors note that their women stand with them from youth until death as they fight the royal soldiers who destroyed the groves and holy places of the old gods and the king who forbade offerings and worship of the old gods. (Wratislaw 1851)

This again points to the ability of women to be defenders and protectors. Morana, whether she was such in ancient times or not, can now be considered a defender of Pagan and earth-based spiritual paths. She is the call of the ancient past and of ancestors. Hers is the dark unknown into which we must go for answers. And she reminds us that life is not forever, that we must stand up for our truth now while we have the chance.

Symbols used to invoke Morana include an ax or a picture of a battle-ax, ashes or a stone marker. She can be honored through the study of ancestral roots and the protection of ancient ways.

Bibliography

• Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
• Burdette, A. (2014). Aine. In Greenfield, T. (Ed.), Naming the Goddess (pp. 90-92). Washington, DC: Moon Books.
• Caputi, J. (2004). Goddesses and Monsters. Madison, WI: University of Wisconsin Press.
• Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
• Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
• Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
• Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
• Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
• Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
• McLeod, S. P. (1960). The Devine Feminine in Ancient Europe. Jefferson, NC: McFarland and Company, Inc. Publishers.
• Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
• Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
• Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
• Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
• Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.
• Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
• Sykes, E. (2002). Who’s Who in Non-Classical Mythology. New York, NY: Routledge.
• Wratislaw, A. H. (1851). Patriotism: the Ancient Lyrico-Poetic Poem. London, UK: Whittaker and Co.

Buddhist goddesses of the Wolf Moon - International Moon Circle 7

This waxing moon has been particularly difficult for me on many levels. My daughter's health problems and emotional struggles as well as my own have taken over our daily lives.

I have felt a lot of despair. I've joined in with others to help a friend with her troubles and then returned to my struggle alone, feeling blamed for my geographic isolation and judged for my fears. I have a small circle locally in which I am expected to be stoic and independent. At the same time, I feel uncomfortable asking for moral support in the online world.

This is part of why my post on the goddesses of the Wolf Moon is late this month. As I reviewed my notes, I found a flicker of inspiration. It is not a solution. Perhaps just a sign... I'm not even sure what it is a sign of, except perhaps that spirituality isn't just "all made up and a waste of time" as I've been told by some. 

The sign came in the notes on Guanyin, goddess of mercy and compassion. I have tried to connect with her this waxing moon but I have felt blocked in my own head. I know she is endlessly compassionate and open. But she does not force herself or her compassion on others. She won't come to me. I must come to her. And that has been hard.

Image by Arie Farnam

But then I found that she has reached out to me after all. I had forgotten that one of Guanyin's main symbols is rose water. I had no rose water this year, until I went to the distant and chaotic home of family friends over New Years, when the moon was new. The harried and overworked woman of the house quietly gave me a bottle of rose water as a gift, when I gave her some of my herbal salve. We don't know each other well and wish we lived closer than a few hours distant, so that we could really come to know one another. 

Throughout these struggles I have absentmindedly dabbed the rose water on to my face, unaware of the embrace of Guanyin each time I did it. Now I am sure that Guanyin has been with me, even though I couldn't feel her. She has been here all along.

The Wolf Moon is the time to turn my attention to Buddhist goddesses. Their symbols and areas of expertise are potent and unmistakable, even to those who are not Buddhist. Guanyin, the maiden goddess for the waxing moon, is the lady of compassion and mercy. Marici, the mother goddess, is the unconquerable. And the Dark Goddess Izanami forces questions around popular beauty standards, age and disability, eventually coming full circle to acceptance and universal compassion.

The Waxing Moon

Guanyin brings with her an enduring quality of caring and comfort. She can be honored during the waxing moon with rose water and prayers of compassion for those we see in need of it, including those who may have harmed others. She is the goddess who tells us that each person is loved, even those who have done wrong, the outcast and those who have lost their way.

Guanyin is the unending source of compassion, meeting all with caring and particularly comforting those who who suffer under patriarchal oppression, whether they be men or women. She represents the nurturing female force and the earth which abides through all suppression. (Leeming & Page 1994) 

The myth of Guanyin tells of her mistreatment at the hands of her controlling father and her refusal to let hardship and pain take her heart away from compassion. One way to come to know the culture of Guanyin better is to use the i-Ching as a divination tool and read the philosophy behind it.

The Full Moon

The Mother Goddess Marici is an Indic and esoteric Buddhist goddess of sun and moon. In India and Tibet, she is called “the woman endowed with rays of light.” In China, she is known as “Big Dipper woman.” She is depicted in stillness, sitting demurely on a lotus flower but also as a fierce, warrior woman riding a wild boar or sometimes a chariot pulled by wild boars and wielding many weapons. (Shaw 2006) This gives us ready symbols for ritual—the big dipper, lotus flowers or images of them, wild boar and chariots, possibly the Chariot Tarot card. 

Another symbol of Marici is the Maricinama chant, which contains the words: “She is invisible, indestructible, unbindable, unstoppable, inescapable, unerring, unpunishable, unburnable, and unassailable by weapons.” Marici exudes the energy of the intensely creative woman. She gathers great potential as well as protecting her children from harm and injustice. She sometimes has three faces, one silver, one gold and one dark. There is no reference to this corresponding to the phases of the moon, yet the symbolism is similar, the silver or white face being youth, the golden face being her fullness as Queen of Heaven and her dark face as overseeing death and mystery. (Chaudhuri 2003)

A celebration of this full moon should include playing the Maricimama Dharani which can be found on YouTube and learning the words if possible. Images of a wild boar and a lotus flower can be juxtaposed on the altar—the gentleness and intensity that we balance in creativity. The Chariot and Strength Tarot cards are useful meditations at this time. The Chariot is a symbol of Marici and the Strength card in the Druid Craft Tarot includes the image of a gentle woman with a wild boar. A cup of green tea is a good offering.

The Waning Moon

Izanami is a goddess of life and death in Japanese Buddhism. Her legend says that after she gave birth to the god of fire, he burned her. She became a disfigured old woman “unfit” for the living world and had to go away and rule over the dead. (Auset 2009) She can be recognized at the time of the dark moon by extinguishing candles (the burning fire) and experiencing the deep darkness of winter and the dark phase of the moon. It is also a time to recognize beauty within and to look past outer appearances.

We can remythologize this story also as a symbol of the wrong-headed social rejection of disability, age, injury and those who don’t fulfill the popular beauty standards. Izanami may have been banished to rule the dead, but she brought with her the light and inner beauty that she bestows upon souls.

Bibliography

Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
Caputi, J. (2004). Goddesses and Monsters. Madison, WI: University of Wisconsin Press.
Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
Moss, V. (2014). Cailleach. In Greenfield, T. (Ed.) Naming the Goddess (pp. 133-136). Washington, DC: Moon Books.
Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.
Shaw, M (2006). Buddhist Goddesses of India. Princeton, NJ: Princeton University Press.
Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
Sykes, E. (2002). Who’s Who in Non-Classical Mythology. New York, NY: Routledge.

The Celtic Goddesses of the Cold Moon - International Moon Circle 6

The Cold Moon is cold indeed in Central Europe and the British Isles. It is almost never snowy but it is bone-chilling and often bleak. The sun shrinks down to the southern horizon, so that even at noon it shines crosswise across the land, throwing huge stark shadows, if it is visible at all. Mostly it isn't though and the sky and land are gray in the fallow time. 

It is at this moon that Celtic myths tell of imprisonment, ordeals, fierce storms and transformation. And yet it is also the time of rekindled hope, the sun almost disappearing and then returning, miraculously at last.

I have chosen to celebrate the Celtic goddesses for this moon. They are sometimes harsh in aspect but also embody the promise of solace and hope that the winter solstice brings. The Maiden for this moon is Aine, both a sun and moon goddess often recognized near the solstices; the Mother is Rhiannon of strength and steadfast courage in the face of unjust punishment; and the Dark Goddess is Cerridwen with her cauldron of change for the turning of the new calendar year.

Creative Commons Image by Barry of Flickr

The Waxing Moon

Aine is an Irish goddess of the land connected to both sun and moon. Her connection to the land means that she has the power to make a man king.

While she has many consorts, such a relationship must be on her terms. Several times in myth, she is forced to be with a man who desires power—raped by a king and captured by another man while sitting on the shores of a lake. But she escapes and takes her revenge, denying sovereignty to those who abuse her or the land.

Aine is bright and fertile, a high lady of healers and a protector of women, particularly women who have been abused. Today many rituals call on Aine to comfort and aid the victims of abuse or to bring justice to their abusers. (Burdette 2014) We can connect with Aine for rituals of healing (including healing for specific parts of the land), protection and calling on the sun for light and the powers of creativity. Her symbols are geese, the sun, the moon and apples. Use fir or apple scents.

Full Moon

Rhiannon was falsely accused of a terrible crime. She endured with dignity both the grief of a lost child and the great hardship of unjust punishment and humiliation. In times of injustice, hardship, misfortune or illness and when the sorrow of infertility spreads its shadow, we need Rhiannon’s courage and steadfastness along with the hope of eventual justice.

Creative Commons image by Lailantie Core

Still, there is no promise that we will be given all of our desires. Rhiannon suffered and was not actually granted a reward in compensation. Instead the hardship itself gifted her with even greater inner strength than she had possessed before. Her sorrow ended at last when her child was returned to her. She didn’t get revenge. Instead she continued to be a mother to the people. She was the one who was stronger and thus the one who could endure. Her symbols are horses and three magical birds who can both raise the dead and put the living to sleep. (Skye 2007)

You can connect to Rhiannon by doing horse-related crafts or putting up horse decorations. Put this quote of a Druid triad on your altar: “There are three spiritual instructors: worldly misfortune, bodily illness, and unmerited hatred.” Add a picture of Rhiannon and three bird figures or three candles (if possible decorated with birds or shaped like birds).

Also, do a Tarot reading or allow children to choose a Tarot card that they like and discuss the meanings and lessons of the cards. Tell the story of Rhiannon. Put out bird seed or homemade bird feeders for the birds who accompany Rhiannon. In today’s world unmerited hatred often comes in the form of racism, sexism, homophobia or ablism. Listen to the music of inclusion and anti-prejudice movements. Use the wood of oak and the greenery of holly at this time.

Cerridwen's Cauldron - Creative Commons image by Aida Di Leto Lundquist

The Waning Moon

Cerridwen is the keeper of the cauldron of spiritual transformation. She is considered a dark goddess primarily because transformation of this magnitude usually hurts. She also governs death, rebirth, prophesy, magic and divine inspiration. She gives moral counsel and magical potions of deep wisdom. (Auset 2009)

The moment of standing in a free natural place in starlight is hers—that yearning after mystery which is always just beyond our grasp. Her symbols are a cauldron, a white sow or an old woman in starlight. You can connect to her through rituals of transformation, divination and magic. Burn rosemary and cedar incense. Greenery of ivy or pine is appropriate.

Bibliography

Auset, B. (2009). The Goddess Guide: Exploring the Attributes and Correspondences of the Divine Feminine. Woodbury, MN: Llewellyn Publications.
Burdette, A. (2014). Aine. In Greenfield, T. (Ed.), Naming the Goddess (pp. 90-92). Washington, DC: Moon Books.
Caputi, J. (2004). Goddesses and Monsters. Madison, WI: University of Wisconsin Press.
Hunt, L. (2001). An Illustrated Meditation Guide: Celestial Goddesses. St. Paul, MN: Llewellyn Publications.
Jordan, M. (2004). Dictionary of Gods and Goddesses. New York, NY: Facts On File, Inc.
Koch, J. T., Ed. (2006). Celtic Culture: A Historical Encyclopedia. Santa Barbara, CA: ABC-CLIO, Inc.
Leeming, D. and Page, J. (1994). Goddess: Myths of the Female Divine. New York, NY: Oxford University Press.
Littleton, C. S. Ed, (2005). Gods, Goddesses and Mythology, Volume 4. Tarrytown, NY: Marshall Cavendish Corporation.
Loar, J. (2008). Goddesses for Every Day. Navato, CA: New World Library.
Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
McLeod, S. P. (1960). The Devine Feminine in Ancient Europe. Jefferson, NC: McFarland and Company, Inc. Publishers.
Monagham, P. (1997). The New Book of Goddesses and Heroines. Woodbury, MN: Llewellyn Publications.
Monagham, P. (1999). The Goddess Companion. Woodbury, MN. Llewellyn Publications.
Monagham, P. (2014). Encyclopedia of Goddesses and Heroines. Novato, CA: New World Library.
Motz, L. (1997). The Faces of the Goddess. New York, NY: Oxford University Press.
Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.
Skye, M. (2007). Goddess Alive! Woodbury, MN, Llewellyn Publications.
Slocum, S. K. Ed. (1992). Popular Arthurian Traditions. Bowling Green, OH: Bowling Green State University Popular Press.
Sykes, E. (2002). Who’s Who in Non-Classical Mythology. New York, NY: Routledge.
Woodfield, S. (2014) Drawing Down the Sun: Rekindle the Magick of the Solar Goddesses. Woodbury, MN. Llewellyn Publications.

The Middle Eastern Goddesses of the Grain Moon - International Moon Circle 2

As the moon changes and moves, I shift my focus to another part of the world. 

I have chosen to celebrate Mesopotamian and Middle Eastern goddesses during this moon. I have found their stories to be deep and rich. They are often hidden within the consciousness of western culture today. The Maiden for this moon is Ishtar (also associated with eternal Astarte), the Mother is Nikkal, and the Dark Goddess is Tiamat.

The New and Waxing Moon

Creative Commons image by Carole Raddato

Ishtar’s primary symbol is the eight-pointed star. She does get married at one point, but she is often considered a maiden goddess because her attributes are battle and sex. She is independent and liberated. Hers is a classic quest story in which she must venture to the underworld through many obstacles to bring her husband back to life. (Laguna 2014)  

Why she wants him so much when she is so fiercely independent is a mystery, although knowing Ishtar, I’m betting the sex was very good. But more seriously perhaps she has an aspect of the passionate sort of love that goes beyond self-interest, reason and caution. 
We connect with Ishtar by freeing the sensual energy of our bodies and discarding external trappings. A women’s ritual might include discarding clothing. Ishtar had to leave a piece of her clothing at each gate as she descended to the Underworld, but this was also an act of sacrifice, because in the end she arrived naked before her judges and was sentenced to death. 

It is worth thinking about what we must sacrifice for those things we want dearly. We know we face ultimate judgment of success or failure in our life’s journey naked. None of the trappings of success on earth matter in the final reckoning. 

The Full Moon

Nikkal hails from the land that is now Syria. I am fascinated by the hymn to her that is supposed to be the oldest written song. She is a goddess of fruit and orchards and she is married to the moon god. (Lurker 1987) The song, which is only part of a larger myth, is about Nikkal’s marriage and her father’s initial concerns about it. The original story is quite erotic in parts, mentioning the god’s desire to plow the earth of her love and her explicit desire for him. (Gibson 2004) 

Later in this myth, she becomes a mother and is the goddess of fruitfulness, but we are also reminded that she is sensual herself. The Grain Moon embodies the ripening of fruit—both physically and in symbolic terms. Projects are being completed and things come to fruition.. 

It would be nice to offer Nikkal a basket of fruit on the full grain moon. Spend some time in an orchard, listen to or learn to sing the ancient hymn to Nikkal. Play music. Ask for Nikkal’s blessing on the land, on the community, on those who are hungry in the world and on your own endeavors and goals. 

Nikkal is a goddess of charity and aid to those in need. It would be fiting to make some specific commitment to help people in need of food or shelter in some small or large way, either as an activist or with material aid. This is one of the themes of Lammas/Lughnasadh, the fire feast at the beginning of this month, so it is a common practice for many Pagans. As refugees fleeing the tyranny of ISIS continue to flee into the area where I live from Syria, the ancient land of Nikkal, this message has added power.

The Waning and Dark Moon

Creative Commons image by John W. Schulze

The Babylonian creation myth tells of the defeat and dismemberment of Tiamat, the Great Mother, by the new gods of patriarchal culture. One of the key concepts imposed by this patriarchal culture was the idea of the Creator God as a separate entity preceding creation. 

Even though technically the primary Creator God in the story was Tiamat’s son, the patriarchal narrative twists this around backwards, so that he creates her—as an embodiment of all creation. Thus the Middle Eastern philosophy was born in which one of the greatest acts of the patriarchal God was the subduing of the Great Mother and thus the separation of God from her. (Reid-Bowen 2007) 

For our modern context, Tiamat is a Goddess of re-connection to nature, a Goddess who is the world rather than merely making the world. Tiamat is the repressed goddess made dark by patriarchy. Her symbols may be the primordial universe and clay goddess figures in the style of the ancients. One way to honor her is to connect with our bodies and the natural world as divine in their very matter.

Bibliography:

Gibson, J. C. L. (2004). Canaanite Myths and Legends. New York, NY: T&T Clark International.
Laguna, R. (2014). Ishtar. In Greenfield, T. (Ed.), Naming the Goddess (pp. 214 - 216). Washington, DC: Moon Books.
Lurker, M. (1987). A Dictionary of Gods, Goddesses, Devils and Demons. New York, NY: Routledge and Kegan Paul Ltd.
Reid-Bowen, P. (2007). Goddess As Nature. Burlington, VT: Ashgate Publishing Company.