This essay is an excerpt from Chapter 6 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony.
Traditionally the dates for Imbolc/Early Spring are:
Southern Hemisphere – August 1st/2nd
Northern Hemisphere – February 1st/2nd
though the actual astronomical date varies. It is the meridian point or cross-quarter day between Winter Solstice and Spring Equinox, thus actually a little later in early August for S.H., and early February for N.H., respectively.
In this cosmology Imbolc/Early Spring is the quintessential celebration of She Who is the Urge to Be. This aspect of the Creative Triplicity is associated with the differentiation quality of Cosmogenesis,[i] and with the Virgin/Young One aspect of the Triple Goddess, who is ever-new, unique, and singular in Her beauty – as each being is. This Seasonal Moment celebrates an identification with the Virgin/Young One – the rest of the light part of the cycle celebrates Her processes. At this Moment She is the Promise of Life, a spiritual warrior, determined to Be. Her purity is Her singularity of purpose. Her inviolability is Her determination to be … nothing to do with unbroken hymens of the dualistic and patriarchal mind. The Virgin quality is the essential “yes” to Being – not the “no” She was turned into.
In the poietic process of the Seasonal Moments of Samhain/Deep Autumn, Winter Solstice and Imbolc/Early Spring, one may get a sense of these three in a movement towards manifest form – syntropy: from the autopoietic fertile sentient space of Samhain, through the gateway and communion of Winter Solstice to differentiated being, constant novelty, infinite particularity of Imbolc/Early Spring. The three are a kaleidoscope, seamlessly connected. The ceremonial breath meditations for all three of these Seasonal Moments focus attention on the Space between the breaths – each with slightly different emphasis: it is from this manifesting Space that form/manifestation arises. If one may observe Sun’s position on the horizon as She rises, the connection of the three can be noted there also: that is, Sun at Samhain/Deep Autumn and Imbolc/Early Spring rises at the same position, halfway between Winter Solstice and Equinox, but the movement is just different in direction.[ii] And these three Seasonal Moments are not clearly distinguishable – they are “fuzzy,”[iii] not simply linear and all three are in each other … this is something recognised of Old, thus the Nine Muses, or the numinosity of any multiple of three.
Some Imbolc/early Spring Story
This is the Season of the new waxing light. Earth’s tilt has begun taking us in this region back towards the Sun. Traditionally this Seasonal Point has been a time of nurturing the new life that is beginning to show itself – around us in flora and fauna, and within. It is a time of committing one’s self to the new life and to inspiration – in the garden, in the soul, and in the Cosmos. We may celebrate the new young Cosmos – that time in our Cosmic story when She was only a billion years old and galaxies were forming, as well as the new that is ever coming forth. This first Seasonal transition of the light part of the cycle has been named “Imbolc” – Imbolc is thought to mean “ewe’s milk” from the word “Oimelc,” as it is the time when lambs were/are born, and milk was in plentiful supply. It is also known as “the Feast of Brigid,” Brigid being the Great Goddess of the Celtic (and likely pre-Celtic) peoples, who in Christian times was made into a saint. The Great Goddess Brigid is classically associated with early Spring since the earliest of times, but her symbology has evolved with the changing eras – sea, grain, cow. In our times we could associate Her also with the Milky Way, our own galaxy that nurtures our life – Brigid’s jurisdiction has been extended.
Some sources say that Imbolc means “in the belly of the Mother.” In either case of its meaning, this celebration is in direct relation to, and an extension of, the Winter Solstice – when the Birth of all is celebrated. Imbolc may be a dwelling upon the “originating power,” and that it is in us: a celebration of each being’s particular participation in this power that permeates the Universe, and is present in the condition of every moment.[iv]
This Seasonal Moment focuses on the Urge to Be, the One/Energy deeply resolute about Being. She is wilful in that way – and Self-centred. In the ancient Celtic tradition Great Goddess Brigid has been identified with the role of tending the Flame of Being, and with the Flame itself. Brigid has been described as: “… Great Moon Mother, patroness (sic … why not “matron”) of poetry and of all ‘making’ and of the arts of healing.”[v] Brigid’s name means “the Great or Sublime One,” from the root brig, “power, strength, vigor, force, efficiency, substance, essence, and meaning.”[vi] She is poet, physician/healer, smith-artisan: qualities that resonate with the virgin-mother-crone but are not chronologically or biologically bound – thus are clearly ever present Creative Dynamic. Brigid’s priestesses in Kildare tended a flame, which was extinguished by Papal edict in 1100 C.E., and was re-lit in 1998 C.E.. In the Christian era, these Early Spring/Imbolc celebrations of the Virgin quality, the New Young One – became “Candlemas,” a time for purifying the “polluted” mother – forty days after Solstice birthing. Many nuns took their vows of celibacy at this time, invoking the asexual virgin bride.[vii] This is in contrast to its original meaning, and a great example of what happened to this Earth-based tradition in the period of colonization of indigenous peoples.
The flame of being within is to be protected and nurtured: the new Being requires dedication and attention. At this early stage of its advent, there is nothing certain about its staying power and growth: there may be uncertainties of various kinds. So there is traditionally a “dedication” in the ceremonies, which may be considered a “Brigid-ine” dedication, or known as a “Bridal” dedication, since “Bride” is a derivative of the name “Brigid.”[viii] A commitment to Brigid, to Her Virgin integrity (as it has been defined earlier), is a dedication to tending your-self, understanding that self (Self) as an expression of the Whole: any being – female, male and all gender/sexes – may so dedicate themselves. Imbolc celebrations may a kind of wedding, of the Beloved and the Lover, the small self with Deep Self: it may be understood as the original wedding – as the mystics say. It is the Beloved and Lover in awe of each other – “in Love”: that is, I am the Mother’s (who is the Beloved) before I am anyone else’s, I belong to Her first and foremost (as each being does). This is the quintessential wedding. Yet it is also maternal – a dyadic unity[ix] … one may image it this way. Thus at Imbolc, there may be mixed metaphor, of nurturing the new unique being, and also being in Love.[x] Perhaps it is that the maternal relationship at its best, and the kind of thought that it requires, may be a model for all other relationships.
NOTES:
[i] Swimme and Berry, The Universe Story, 73 – 75.
[ii] It is a very informative and simple process to note this in your place, to make markers of some kind, and observe it over the period of the year.
[iii] “Fuzziness” is a term used by scientist and philosopher Vladimir Dimitrov, who describes that according to fuzzy set theory, the meaning of words cannot be precisely defined. See Dimitrov, Introduction to Fuzziology. Also here: http://www.zulenet.com/vladimirdimitrov/pages/fuzzycomplex.html.
[iv] Swimme and Berry, The Universe Story, 17.
[v] Durdin-Robertson, The Year of the Goddess, 36, quoting Denning M. et al, The Magical Philosophy III (Minnesota: St. Paul, 1974), 166.
[vi] Dames, Ireland, 233.
[vii] See Crowley, Celtic Wisdom, 57.
[viii] Is this why so many women want to be Bride – even just for a day, even if it may mean a lifetime of dedication to another?
[ix] A term used by Rita Gross, “The Feminine Principle in Tibetan Vajrayana Buddhism.”
[x] Imbolc is a good Moment to quote mystical poets such as Jami and Iraqi, changing the sex of the metaphor mostly used.
REFERENCES:
Crowley, Vivianne. Celtic Wisdom: Seasonal Rituals and Festivals. New York: Sterling, 1998.
Dames, Michael. Ireland: a Sacred Journey. Element Books, 2000.
Dimitrov, Vladimir. Introduction to Fuzziology: Study of Fuzziness of Knowing. Lulu.com, 2005.
Durdin-Robertson, Lawrence. The Year of the Goddess. Wellingborough: Aquarian Press, 1990.
Gross, Rita. “The Feminine Principle in Tibetan Vajrayana Buddhism.” The Journal of Transpersonal Psychology. Vol.16 No.2, 1984: 179 -192.
Livingstone, Glenys. PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. Nebraska: iUniverse, 2005.
Swimme, Brian and Berry, Thomas. The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era. New York: HarperCollins, 1992.