Arising the Sacred Feminine (Myosho Ginny Matthews)

Arising the Sacred Feminine (Myosho Ginny Matthews)

The Sacred Feminine is not confined to those in female bodies. Many difficulties in life come from denigration of the Sacred Feminine, including the way the planet and women are treated. Imagery of Divinity has not included the feminine in our culture. Decades ago, many women were focused on claiming masculine power. Rinzai Zen is warrior practice, very masculine, but there is a feminine aspect to it in relating to a teacher and working on koans to embody spiritual understanding. Connection to female teachers in Hindu and Lakota traditions complemented Ginny’s Zen practice given the need to integrate masculine monastic transcendent approaches with life as a mother and householder. Embodiment practices can be explored such as dancing, singing, and individual rituals including creating an altar and honoring the four elements of air, water, fire, and earth, which can change the way we move through our day. Community rituals like circles, salt rituals, witnessing fire rituals, and honoring our female lineages are egalitarian. There is no hierarchy in the Sacred Feminine. There is a Japanese ritual centered around Jizo, a bodhisattva deity for babies and children who have died. Nature and beauty are pathways to the Sacred Feminine. The Sacred Masculine has the strength to hold the Sacred Feminine in partnership. The fierce quality of the feminine comes from truth. The forms of traditions seem to be evolving. Feminine icons may be more present today due to an unbalanced form of masculine patriarchy. Relationships between generations help break down the more toxic aspects of cultural conditioning. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.

Is Suffering Necessary? (Matthew Files)

There are aspects of suffering that may not be necessary, such as “luxury suffering.” Luxury suffering may be defined as self-observation while judging ourselves. Judgment can be positive or negative. Trying to avoid things or make them better is suffering. Constantly watching the news can keep suffering in place. Without seeing the extreme state of the world so regularly in the media, we might be more aware of the suffering that’s closer to us—our own and that of the people around us. The world may not be in a worse condition than it’s ever been. Pain and suffering are different. We suffer when we do not accept the here and now, such as when we want things to be different than they are and when we only want things that make us feel good. The distinction between troubles and problems which are real problems is considered. Since we live in luxury relative to many people in the world, our suffering is going to be luxury suffering. This kind of suffering, which we can do something about, drains our energy. Work on the path may involve intentional suffering, such as enduring the displeasing manifestations of others. The primal event of suffering is incarnation since we identify as our names and bodies. We suffer the illusion of me-ness because we don’t know our true nature, who we really are. Everyone suffers and no one can fix another’s suffering. Our suffering does not come from an event that happened to us in life that therapy can fix. Awareness and transformation are not the same thing. We cling to suffering as a facet of our identity. Compassion does not need to have a nice face to it. In this talk, there are interactions between Matthew and attendees about different perspectives on relating to suffering. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

What Would You Die For? From Quiet Desperation to Making a Difference (Juanita Violini)

There is a distinction between what we would die for and what is worth living for. What we would die for brings us to reflect on something beyond this life. To consider this requires us to know and accept three things: our bodies are going to die, we are all connected, and we make a difference. Aging brings an imperative with it. Our society is uncomfortable with death. Keeping death from children makes life harder. If we weren’t identified with the body, losing it wouldn’t be such a big deal. We are not a drop of water in the ocean; we are the whole ocean in a drop. If we come to accept we are going to die, we are less controlled by fear and have more space to find what really matters to us. Is there a principle we would do anything for? What we would die for is something we can stand on and measure our actions from. It is unlikely we would actually have to die for it but knowing it makes a difference. Part of knowing ourselves, which is one of the most important pieces of work we have in this lifetime, is knowing what we would die for. It is impactful to consider dying like a hero going home. Even if we live an apparently good life, there is often an underlying pervasive dissatisfaction and lack of fulfillment. We can make a distinction between belonging and fitting in. If we look for validation and feel like we don’t belong it’s because we don’t belong to ourselves. Self-assurance comes from inside, whereas confidence is something we put on for others. Being offended poisons us and manipulates others. Without our transformation, there can be no transformation of the world. We can experiment with expressing urges to say or do things, which may make a difference. There is a distinction between impulsive and intuitive urges. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.

Your Life Is a Tree (Mary Angelon Young and Regina Sara Ryan)

If we put aside concepts, we really don’t know what a tree is. It’s a mystery of creation. The tree of life is a universal archetypal symbol. African, Celtic, Norse, and Cabala trees of life are discussed. Trees are a portal into appreciation of life and nature. Walking in a forest, we can feel sacred space. The decimation of trees and forests is also heartbreaking. It’s important to connect to and respect all beings, including trees. The three parts of a tree—roots, trunk and branches, and crown—are considered metaphorically. Our roots, including belief systems we’ve inherited, are useful to revisit. Gender, cultural, historical, and familial roots sometimes need pruning. Trees have interconnected root systems and are not separate from other trees. We grow together and absorb from others. The heartwood near the center of the trunk is analogous to the stored wisdom we gather through experience. The lifeblood of the tree moves to and from the leaves. Every tree has a pattern which can be seen in its rings. We all have patterning and go through cycles as trees do. Being aware of our patterns opens us to the call of our heart. Individuation, a term used by Jung, is an ordeal of growth. There is stability in the trunk and effortless expansiveness in the branches. The crown produces shade, berries, seeds, and fruits which are shared. We can honor our outpouring and what we affect in the world. Seeds contain a legacy, the thing that comes next. The fruit of life is about realizing our immortality. The seed is perfect, despite a tree’s twistedness due to environmental conditions. Creativity is a way to take refuge in our being. The practice of praise counterbalances hatred and polarization. Mary Angelon Young is an author and workshop leader with a background in Jungian psychology. Regina Sara Ryan, who was the editor of Hohm Press for 35 years, is an author, workshop leader, and retreat guide.

Quietude Disturbs the Brain (Lalitha)

In spiritual practice, quietude is a deeply desirable, nourishing nutrient. Most practitioners find quieting the mind to be very difficult. It takes a lot of stamina and strength to stop ourselves from being habitually drawn to the stimulus of contention or disruption through distractions such as the news and social media. We can start with basic practices. The human being craves constant stimulus even if it’s painful. The urgency for stimulus has been researched in studies which show that many people intentionally give themselves electric shocks rather than spend 15 minutes in quietude. The wisdom heart, the intuitive mind held in the heart, signifies the context that we can access and root in that affects choices we make in business and life. The vagus nerve is the nerve of quietude in the human body. We can start a habit of turning on the vagus nerve reflex. It is helpful in going on retreat to set a clear intention and schedule. Good company on the path refers to those with willingness and centered calmness who we can borrow from if we feel collapsed. It is an extraordinary asset for practitioners. When strong and steady, we can hold up and help companions in personal crisis, without losing our seat, which is not fixing or rescuing. Quietude is the root of being and a priceless treasure. It is not stagnant but is very interactive and juicy. It’s important to produce relationship as a fruit of sadhana, even if no one is around. We can be eaten up by entities that live off emotional food produced by the distractions of life today. Do we have the ability to choose quietude over distraction? We can’t do anything about others but can be that which produces presence and makes quietude a committed priority. Lalitha is a spiritual teacher with an ashram in British Columbia, Canada, who was empowered by her master Lee Lozowick in 1998. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.