Greetings for Beltaine, the First Day of Summer!

Beltane, Goddess, Priestess, ritual, sacred sites, Seasonal Greetings

Greetings! Tomorrow (Thursday) is the First Day of Summer, the cross-quarter day between Spring Equinox and Summer Solstice, often called Beltane or May Day. If we think of the summer as the Season of the Light, then we can see that now it is definitely lighter in the mornings (am I the only one waking up at 5am?).

One European tradition is the maypole, a lively celebration which includes circling a tree with ribbons in hand, which mirrors the growth and verdant fecundity of the season. Though we don’t have a maypole, our flowers, shrubs, and trees are blossoming and leafing, bringing the feeling of life, hope, and joy to my heart.

Snakes also enter in the celebrations at this time of year. The sun warms the stones, and the snakes begin peeking out. In some parts of Italy, snake processions still take place.

My snake Asherah and I have been spending a lot of time together lately. She is awakened from her winter slumber and ready to dance in the season. As I held her last night—her long body coiled around my waist, spiraling up my chest and head atop my shoulder—I was reminded, once again, of wholeness. Snakes live in the ground and climb high atop trees, connecting us from the underworld to the heavens above. When she holds me, I feel whole, connected to deep within the earth all the way to the stars above. And within myself, I am united from my base to crown chakra.

Take a moment today to revel in the beauty of the verdant abundance that surrounds you. Dig your feet into the earth, feel the strength from your base, and let your crown chakra bloom, sparkling like star-fire in the night sky.

Bright  Blessings! – Anne

Note on Dates: Traditionally Beltane is celebrated on May 1st or the eve before. Astrologically, the First Day of Summer may be calculated as the date the Sun is at 15° Taurus (Tropical system), which currently Falls around May 4th to 5th.

Xochitecatl and the Pyramid of the Flowers: Ceremonial Center for Women’s Mysteries

Goddess, Mesoamerican Goddesses, Mexico, sacred sites

The Pyramid of the Flowers at Xochitecatl has a deep resonance with women’s mysteries.  It is believed that this site was used as a ceremonial center.  Perched atop an extinct volcano, the vista from Pyramid of the Flowers offers 360 degree panoramic views of the entire Puebla-Tlaxcala Valley and three volcanoes: Popocatepetl, Iztaccihuatl, and La Malinche.

The Pyramid of the Flowers faces La Malinche; in fact, the pyramid seems to be a mirror


La Malinche

image. The platform of the pyramid base is approximately 144 meters east to west and 110 meters north to south, similar to that of Teotihuacan’s Pyramid of the Moon. Because of the large volume of the pyramid, tons of rocks and boulders would have been brought up from the lower slopes. Most of the volume dates to the Formative era (700 BCE), but some of the construction was performed during the Late Classic (650-900 CE), showing the many centuries of use. 

On September 29th, from the summit of the Pyramid of the Flowers, the sun rises directly over La Malinche. This date corresponds to the festival celebrating the Archangel Michael in the town of San Miguel del Milagro, just a few miles to the east of Xochitecatl (read about the celebration here.) For those of us looking for the roots of women’s ceremony and mystery, this seems to point to the idea that this date held significance prior to the coming of Catholicism to the region. And, because of its connection to Pyramid of the Flowers and La Malinche, this day may have been significant to the rituals held there which most definitely centered around women’s mysteries.

The site itself has only one small structure (Pyramid of the Serpent) that might have served as a residence, leading us to believe that the complex was

In the Mesoamerican Cosmovision, Cihuatlampa, (cihua = women; lamp= place) was the


Step of the pyramid, made from a metate.

designation for west, one of the four cardinal directions. Cihuatlampa was also the celestial home of the Cihuateteo, women who died in childbirth. The Pyramid of the Flowers faces Cihuatlampa, further showing its connection to women’s ritual.mostly used for ceremonial reasons, unlike most other sites (Serra Puche 2012:42-46).

The stairway of the pyramid is literally built of women’s tools. There are a number of metate’s, stones for grinding corn, used as stairs. There were offerings of female figurines found embedded in the staircases. Nearly 500 spindle whorls were found, further linking this place to women’s culture (Puche 268).


Sunken pool in front of the steps of the Pyramid of the Flowers.

In front of the stairway are two ritual basins, one above ground and one sunk into the ground. Four sculptures were found in the sunken basin: a toad, a mythological serpent with a human face in its open jaws, and two human faces. Toads are a religious symbol for Mesoamericans, possibly relating to the hallucinogenic properties of their secretions. The serpent with the human face could be a reference to Cihuacoatl, the snake-woman. It has been theorized that the two basins were part of child birthing rituals. The image of La Malinche is reflected in the sunken ritual basin.

La Malinche is locally called Matlalceitl, Lady of the Blue Skirt. This name may be connected with Chalchiuhtlicue, the Goddess rivers, closely associated with childbirth and purification (the name “La Malinche” was not given to the volcano until the 1600’s CE). Streams flow from the volcano, and springs with drinkable water surround the base, adding to the idea that the volcano is closely associated with Chalchiuhtlicue.

There were thirty-two burials found near the bottom of the staircase of the Pyramid of the Flowers, mostly females and infants The burials span the entire use of the ceremonial complex, from Formative Era (pre-800 BCE) to the Late Classic (900 CE). Burials were individual and collective, primary and secondary (Puche 269). These burials show the connection of this sacred place to the mysteries of life and death.

Although Xochitecatl’s dedication to a specific deity is still the subject of debate, its geographic location shows that it was a cosmic center of primary importance. This is evidenced by the orientation of the site toward dawn on a particular date, its special relation to La Malinche, and the fact that Pyramid of Flowers is a copy of that mountain itself. Together, these observations reveal a site where ceremonies were performed in which women played the main roles…where other ritual activities, such as baths and offerings, took place. All of these factors point to ceremonies dedicated to the Earth Mother, as personified by the female volcano. (Puche 279)

Xochitecatl holds the sacred energy of thousands of years of ritual dedicated to women’s mysteries. Visit and experience it for yourself!


Mari Carmen Serra Puche, “The Concept of Feminine Places in Mesoamerica: The Case of Xochitécatl, Tlaxcala, Mexico.” In Gender in Pre-Hispanic America, Cecilia F. Klein, editor. Washington DC: Dumbarton Oaks, 2001.

To visit Xochitecatl in person, join Sacred Tours of Mexico for a Women’s Retreat in the Heart of Mexico, Puebla and Cholula November 2017. For more about the sacred side of Mexico, join our Facebook group and sign up for our newsletter.


Anne in front of the Pyramid of the Flowers

Award winning writer Anne Key is the co-founder of Sacred Tours of Mexico. She has been traveling and researching in Mexico since the late 1980’s. With a Ph.D. in Women’s Spirituality, Anne brings both her expertise and love to each tour. Her dissertation and articles on Mesoamerican Goddesses are often cited. She is the author of two memoirs (Desert Priestess: a memoir and Burlesque, Yoga, Sex and Love: A Memoir of Life under the Albuquerque Sun) and is a co-founder of Goddess Ink.




Spring Equinox 2017: Ready, set, grow!

contemplation, Goddess, Gratefulness, Seasonal Greetings, spring equinox

Spring Equinox 2017

Today is the Spring Equinox, when the northern and southern hemispheres are bathed in equal light. It is a day to search for balance within and without. Spring is the transition from the dark womb of winter to the brilliance of summer, and we are at the moment when all the underground growth breaks surface.

I’ve had a bit of a dark womb winter this year, and I feel like a part of myself was either hibernating or hiding. There have been times I have wanted to come out of the cave, to pull back the heavy blankets, but I just wasn’t ready.

But now, I’m ready. The sunflower seed bursting from its shell:

For a seed to achieve its greatest expression, it must come completely undone. The shell cracks, its insides come out and everything changes. To someone who doesn’t understand growth, it would look like complete destruction.  Cynthia Occelli

This is where I am today, just beginning to break open through the seed. Its carcass is still on my leaves.

Take a moment today and consider where you are. Let growth take its natural course. Breathe into the beauty, vigor, and newness that is Spring.

Blessed be – Anne

PS: This sunflower seed was planted at the full moon during a wonderful and powerful ritual. I’m ready to shake myself awake!

More about Spring Equinox: Spring Equinox is often called Ostara, or Eostre, named for a goddess of Germanic origin who is the namesake of Easter. For the Northern Hemisphere, Spring Equinox is Mid-Spring, signaling the height of the season, occurring at 1° Aries in Tropical system. History and ritual ideas: .

Introducing Kwan Yin by Genevieve Mitchell

bodhisattva, Classes, Compassion, Goddess, Kwan Yin
IMG_1276 (2)

Kwan Yin Reclining    From Sandy Boucher Collection, photo by Genevieve Mitchell

Getting introduced and getting to know a new Goddess always feels like a big deal to me.  It’s easy to see everything, nature, birth and life as grace filled.  It’s a little more daunting to get to know a Goddess, her names, her ways, her gifts and her nuances, it’s kind of like learning about a friend and becoming best friends.   That’s how it’s been for me with Kwan Yin.  Slowly, over time, over chants, reading, learning, and sitting with Her, oh my Goddess, what a gift.

I don’t really remember when I first was introduced to Kwan Yin as a Goddess.  But my first introduction to her power, her message and her compassion was when I read Sandy Boucher’s She Appears:  Encounters with Kwan Yin.  It’s a magical book, full of powerful stories and beautiful art work that inspires and nourishes the soul.  It also introduced me to an amazing Goddess, one who is full of compassion and grace, willing to be Source and sourced as comfort, hope and caring, especially during times we find it hard to care for ourselves.

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Kwan Yin and She Appears, Statue from Sandy Boucher Collection, photo by Genevieve Mitchell

There are some great resources on Kwan Yin.  Here is a wonderful class on Kwan Yin by Kimberly Moore and Sandy Boucher .  Deva Premal’s Om Mani Padme Hum chant is lovely!  There are a variety of stories and myths about how Kwan Yin came to be the Goddess of Compassion.  Find some of them here at  Goddess Ink hosts a lovely Pinterest link with images of the beautiful Kwan Yin!

May you find the compassion you need in the wonderful connection with the beautiful Goddess of Compassion: Kwan Yin.

Many Blessings,


Photo Credits:  Genevieve Mitchell and Pinterest

Genevieve Mitchell is a Partner with Goddess Ink Publishing.  She is a Priestess, a Seeker, a Flower Essence Practitioner, a photographer, a socially responsible  investor, a mother, a grandmother and a devotee of God/Goddess/Divine/Spirit. You can contact her at

For more information and to follow Goddess Ink Blog visit  or visit us on Facebook at  Also, please sign up for the Goddess Ink Newsletter for a monthly dose of inspiration.


Finding the Divine in the Daily by Genevieve Mitchell


How do you find the Divine?  How does your life unfold in ways that allow the God/Goddess/Infinite, however you name “it”, where is that sacredness found?

I’ve been pondering this for a long while, my whole life if truth be known.  I am a seeker, a wanderer on the spiritual path, looking, tasting, reading, praying, chanting, searching…

I am also a photographer.  Not a professional mind you, only someone who loves looking through the lens of a camera and seeing and finding delight.  Over the years that delight has been in the form of photographs of my kids, of my family, of my home… It’s also been looking at the world where I live, the sky, the flowers, the buildings, the birds, the interesting combinations of color, light, texture and elements that provoke a mood, a thought or a story.

Taos bouquet

Taos Bouquet

Recently I have decided to challenge myself to take a photo daily, one that I call, Finding the Divine in the Daily.  It’s a challenge for me.  I love taking photos, but finding something that is considered photo worthy, during my day…..well, that is an entirely different game.  It makes me look at my world, and identify, name, and honor the sacredness of my daily life.  It’s finding the magic in the everydayness of yesterday and today.

I’ve been shooting pictures since I was a teenager.  Now at 60, I’m finding reasons to shoot photos that don’t include family or posing or “for the record”, I’m looking for the sacred.

I must admit, I am not really sure what I will do with all these photos, but I love the that I spend at least part of my daily life, seeking the sacred in the daily.


Bosque del Apache, NM

Photo Credits:  All photos by Genevieve Mitchell

Genevieve Mitchell is a Partner with Goddess Ink Publishing.  She is a Priestess, a Seeker, a Flower Essence Practitioner, a photographer, a socially responsible  investor, a mother, a grandmother and a devotee of God/Goddess/Divine/Spirit. You can contact her at

For more information and to follow Goddess Ink Blog visit  or visit us on Facebook at  Also, please sign up for the Goddess Ink Newsletter for a monthly dose of inspiration.

Your Intuition Isn’t Broken by Maura McCarley Torkildson

Classes, contemplation, Creativity, Goddess, Intuition, Learning
forest fairy shaman with panflute and crystal, detailed colorful illustration

forest fairy shaman with panflute and crystal, detailed colorful illustration.

When the conversation about intuition comes up, do you find yourself comparing your intuition to other people and come up feeling less than?  I know how disappointing that can be. Let me say first, comparison is rarely helpful. Let me also say, there is also nothing wrong with your intuition. It is not broken. It may be that you have not yet discovered your potential.

There are a number of reasons why your intuition may not be working for you. I want to encourage you to consider the following common issues before you give up on it or determine you are lacking in this area.

You Don’t Understand Your Clair Ability 

You haven’t discovered your intuitive modality. I call these The Clairs – like clairvoyance for instance. Did you know there was more than one?  I wouldn’t be surprised if you didn’t. For some reason our culture has latched onto clairvoyance (visions) as the psychic skill. Second in line of course is clairaudience (hearing voices). All the others get left in the dust. I happen to be primarily clairsentient (I feel other’s feelings) and claircognizant (knowing). There is also clairgustance(smell). I’ve even coined the term clair-creativity in my upcoming book on intuition, because the first intuitive skills I recognized showed up in my art work.

Your Intuition doesn’t Meet Your Expectations

Your intuition doesn’t look like you expect it to. We all get ideas about intuitive powers from TV and the movies. The problem is that movies tend to over -dramatize – you know, the psychic character gets completely taken over by her vision or it shows up like a technicolor screen across the sky. Well, yes, they have to portray inner visions creatively, it is art after all and special effects make a movie fun to watch. However, this can be misleading, and even though we know its fiction, we still believe it on some level. The truth is it often takes getting quiet to receive messages and we have to understand how they are coming in. That can be difficult when the mental hamster wheel is on overdrive.  And if we are expecting things to show up one way, we often disregard the way they do show up.

It Could Be Your Ego Attachments

I am going to be frank here. Your ego may be in the way. I’ve seen this one occur with a lot of people, myself included. I would say this was my primary block until I worked through it and it can still catch me off guard. When the ego really wants something, it will find ways to confirm what it wants, including using intuition. Then, when things don’t turn out as expected, we learn to distrust our “intuition” (which it wasn’t in the first place). In order intuition to be effective, discernment is a must. If you haven’t done your psychological and emotional work, it makes interpreting your intuition very difficult. We can let fear and ego spin us into denial and the real messages just don’t get through.

You Just Don’t Believe It’s Real

You may believe your intuition is “just” your imagination. Do you have weird visions pop up, or your inner voices come up with something totally out of context? We all have been influenced by culture to believe that whatever is going on inside us isn’t quite real because it can’t be proven. It takes a bit of skill to be able to distinguish between making something out of our inner experience (ego) and allowing the observer self to be aware without judgment, but this skill can be developed. Your Innerverse  IS real. It may not be as verifiable as what you can corroborate with others, but that does not make it less that real. Think about it this way, do you experience an inner world? If you experience it, it exists. It may not be tangible, but that does not mean it doesn’t exist. For myself, if my inner experience is meaningful to me (like feeling the presence of my deceased father), that is what matters. I don’t need to prove everything in court.

Ultimately trust is the key to a strong intuition. Like any relationship, trust takes time and experience to grow. Learning to know and trust your inner guidance is a journey, not a destination. On this journey it is also important to realize you will never be 100% accurate in your interpretation. Let go that expectation, no one is ever that accurate, even the best. The following are keys to building relationships, including your relationship with your intuition. Trust grows in relationships when commitment is present and curiosity leads. Commitment  is the will to stick with it even when the going is tough. Commitment cultivates resilience and confidence.  Curiosity is the opposite of judgment. It creates safe ground to explore, to learn and to deepen. It allows you to see what is there and find joy in the unfolding mystery.

Some Tips for Your Journey

If you approach intuition with a fixed mindset (some people are gifted, others are not) you aren’t likely to give yourself a chance to evolve. This is the fallacy of how psychic skills are portrayed in popular culture – some few special people are gifted and others are not. What this myth obscures is the reality that the masters were validated for their skill at some point and worked hard at perfecting them. In my journey, it was only when I risked being wrong and communicated my hunches that I received the validation I needed to hone my skills and begin to trust my intuition.

There is nothing like the need to be right to get in the way. Performance anxiety blocks your intuitive flow. When you need to be right, you will constantly second guess yourself. You allow fear to be the driving factor. Letting go the need to be right opens the channels. Intuition is the gift of your Divine roots (what I call the Inner Tree). It is about connecting to Source. The need to be right is the province of your ego. When a hunch doesn’t work out, it doesn’t mean your intuition is broken. It just means you are still learning how to connect. You do have it within your capacity to do that. Lighten up, let go and play with it.

Take up an awareness practice. Tune into your body. Your body is a magical vehicle for acute awareness, but only if we use it.  How often do you pause and really feel your body? Do you notice the entire surface of your feet on the ground? Have you explored the exquisite sensitivity of your fingertips? Do you ever tune into the energetic field around your heart? Do this without expectation. Do it daily, whenever you can remember. Just notice what is present. You will be amazed.

Most importantly, start by dropping the story that yours is broken. That story isn’t serving you. When I let go that same story and began cultivating my inner world, I learned to trust myself, my unique gifts and I continue to grow and expand my intuitive repertoire and use it regularly in service to my clients. I know it is possible for you too if you desire and that is why I support women to trust their inner resources.

Want to learn to trust your intuition? Check out my Inner Tree Courses on

Maura McCarley Torkildson is a Certified Professional Co-Active Coach, Author and Priestess of Silence (Sige). She received her MA in Women’s Spirituality from New College of California January 2000.

Her first book The Curious Magic of Buckeye Groves was published in 2014 and her second book The Inner Tree will be available in 2017. After receiving her MA, Maura studied with the Mystic Peter Kingsley for 5 years and then went on to get her coaching certification. She opened her coaching practice in 2014.

She is a life long devotee and student of the Divine Feminine and dreams of empowering all women to trust themselves and their inner wisdom to bring the world back into balance again.

You can find her at Maura Torkildson Coaching.

Goddess Ink is your source for inspiration for the Divine Feminine. Find books, classes and sacred tours to feed your soul.  For more information and to follow Goddess Ink Blog visit  or visit us on Facebook at  Also, please sign up for the Goddess Ink Newsletter for a monthly dose of inspiration.

Brighid, Keening and a Time of Crisis by Jude Lally

Brigit, Divine, Goddess, Imbolc, Loss and Grief


It is currently Imbolc, we are still in winter with snow often arriving in early March. Imbolc is a time when we can feel fragile and full of unease. Maybe part of that unease comes from a past down worry of ancestors knitted into our bones about food supplies running out and hungry mouths to feed. Maybe another part of that unease is that many who are ill can’t say yes to another year of living and choose instead to make their journey over into the next life.

In my tradition of experiencing the Wheel of the Year  is as a women’s psychology – other interpretations are still there – but as a woman I see the Wheel reflect all the phases in a women’s life. In my tradition we note our feelings at this time and no matter where we experience them throughout the year we refer to them as “Imbolcy”. With our current political climate and state of the world we might be travelling around the Wheel this year with Imbolcy feelings of unease and uncertainty.

Brighid comes back into the world at Imbolc, a holy day full of  rich traditions such as making Brighid’s wheels, making a bed for Brighid, laying out cloth and items for her to bless, making Brideog dolls and some make their vows and state their dedications for the year. Then there are those who, due to age or illness (and a thousand other reasons), cannot say yes to another year of living.

Imbolc Vows

In the days of keening, laments would be heard all year where people gathered to mourn loved ones. While many take their vows at this time of year and say yes to Brighid and yes to another year of living, there are those whose time isn’t to say yes as they have begun their journey onto the next world.

My grandmother was one of those who couldn’t say yes to another year of living at Imbolc and so took that journey with Brighid who birthed her into her next life. As with tradition, there was a wake with her body returned to the house in the coffin while neighbours came to visit. Keening was long gone by this time and the song for those days was the clinking of teacups on saucers and the rattling of rosary beads. I was a little taken aback when neighbours came over and lovingly touched her face and stroked her hair, for I had never seen a dead body before and my Grandmother looked different due to the makeup the Mortuary staff had used. The wake is an old tradition where the body is kept at home for three days after death – so that the person can adjust to being dead and know it’s time for them to leave this realm of the living and move on to what awaits them.

What is Keening

Anne Schilling who has studied keening for many years defines keening the verb, ‘to keen’, as the act of wailing and lamenting and yet it can also be described as a noun ‘the keen’, meaning the text or the song used when lamenting. Traditional keening is a ritualistic practice of vocally mourning the dead. While there are schools of thought exploring both theories, (Schilling, 2013) suggests that both are correct due to the evolution and the variations of keening over the years.

I’d love to play you some keening tracks to illustrate what keening is but none exist, plus keening is traditionally done in the presence of a dead body. By the time we had tools to record, Keening was already seen as a backwards Pagan tradition and, women couldn’t be persuaded to give an example of a keening song, as to do it outside of it’s proper ritual before a body laid out was a great superstition (McCoy 2009).

The keen itself drew upon traditional motifs, themes and vocalisations with a characteristic falling inflection of the voice with a three part structure comprised of a salutation, verse and then the cry. Some of those inflections you would recognise from modern singers such as Sinéad O’Connor or Dolores O’Riordan. Yet the keening couldn’t break out too early or the ‘devil’s dogs’ were alerted and the soul could lose it’s way (McCoy 2009).

Keening was always a woman’s tradition and the role of keening, like today’s funeral, was to take our grief through ritual and a rite of passage of sorts allowing us to go on with our lives even though we still held our personal grief.

The roots of keening lie within the Pagan tradition and the purpose of the keen is as (Collins 2014) explains to traversing the parallel worlds of this world and the next and as the keener used her voice guided the dead person’s soul from this world to that of the spirits and so the sound of the keen connects this world and the next.  It is the very essence of a female shamanic tradition which Collins explains: “It is possible to suggest that keening women entered  state of liminality through use of what ordinarily would be publicly unacceptable words, sounds – such as howling, screeching and wailing – appearance and dramatic actions, occupying a peripheral position, a state of betwixt and between, inhabiting both this world and the next. This was very different to women’s regular behaviour presented in public which did not allow women the opportunity to behave, dress, act out or publically criticize their world. Bean chaointe* gave the impression of being out of this world, and through inclusion of the congregation during the third part of the keen, constructed a space in which change would happen. Between worlds, outside of custom, convention or the law, and neither of this world nor the next, the bean chaointe, bringing the community from actions of their keen were the means through which transformation occured, bringing the community from a state of intense grief and disharmony to a post-liminal state, a place of acceptance and stability.” (Collins 2014, pg. 3)

*Bean chaointe – keening woman


It is the Goddess Brighid who brought keening to the world. In the Battle of Moytura, Brighid appears as the wife of Bres of the Formarians, the mythical Irish invaders and enemies of the people of the Goddess Danu. The position Brighid plays as married to a Formarian see’s her acting as an intermediary between the two opposing sides who are fighting for control over Ireland. Her son, Ruadan, was given help by the people of the Goddess Danu, his maternal kin, who taught him how to make weapons. Yet he acts on behalf of his paternal side, the Formarians and wounds the sacred Smith (blacksmith) of the People of the Goddess Danu. He only wounds the smith who has enough strength left to retaliate and kills Ruadan. Brighid then begins to mourn her son and it is said that through her grief was the first time crying or wailing were ever heard in Ireland (Condren 1989, pg. 61).

The Disappearance of Keening

In the mid-nineteenth century, in post famine Ireland and with the emergence of a new middle class, keening became an embarrassment in a society that was modelling itself on Victorian values and beliefs. The Catholic Church viewed keening as barbaric and uncivilised and went out of their way to banish the practise. They viewed the keening woman as taking on the role of the priest and viewed it as a Pagan practise as it contained no reference to Christ and the Christian afterlife (Collins 2014).

As a woman, artist and priestess, my mind paints a picture of the woman keener as stepping into the role of the death priestess, a tradition of Brighid as the midwife of birth and death, accompanying the soul onto the otherworld. For me, this is a tradition which taps into the lineage of my foremothers, a shamanic tradition of women’s mysteries which can be traced going back to the Paleolithic.

The American Wake

An Irish storyteller describes that when people left for America they were grieved for, a term called “cumha” which he describes as a grieving for the living (Porter, 2013). For those taking that journey out of desperation, choice or by force of law, it’s not hard to imagine the grief for those leaving didn’t even know that they would survive the journey, they didn’t know if they would ever be able to return and i they did return it is highly likely that many friends and their parents would be dead.

My Own Keening

I have lived in the Appalachians for seven years. I return home as much as I can and regularly keep in touch with family. Social media has allowed me to keep in touch with family I wouldn’t normally be able to have conversations with. I often think of the ancestors of the people in this area and can feel that sadness that they must have lived the rest of their life with – not getting back home to familiar land. As much as I get to go home and, plan to move back at some point, sometimes a particular cold temperature or a strong enough wind suddenly transports me home and I’m surprised not to see a wide mountain view when I open my eyes. The positioning of a hill on the horizon here in Western North Carolina see’s my mind superimposing a familiar scene from home on top of that scene. While it’s not something I talk about I wonder if others longing for home did the same thing?

Maybe part of this superimposing of familiar places isn’t just your own longing for home but in the words of John O’Donohoe:  “Perhaps your place loves having you there. It misses you when you are away and in its secret way rejoices when you return. Could it be possible that a landscape might have a deep friendship with you? That it could sense your presence and feel the care you extend towards it? Perhaps your favorite place feels proud of you.” (O’Donohoe 2003, pg.24).

I find that song and these rituals of missing a place a keening of sorts, there is no death but a constant melody of grief or longing. It is an emotion that can always be heard within the melodies of much Celtic music.  I hear the same longing between the words of stories, from women who attend workshops and yearn for a time they’ve never lived and a place they’ve never visited.

Keening Ceremonies Today

In her study of keening, Michelle Collins attended several modern keening events. She notes that the contemporary keen is now found outside of the traditional funeral setting. Keening ceremonies are infrequent events where groups come together and keen. At such ceremonies, participants are not keening any one individual’s death as each person keens their own personal grief.

My Keening Invitation

While I have always been interested in keening since an Irish cousin told me there were keening women in the family, it has only become real since a friend – who has described her death as ‘a body which is deathing and a soul ready to be born into her new role in the next world’ – invited me to facilitate a keening ceremony at her wake. As she works through the last things she wishes to do in this world, she is breaking apart our society’s taboo about dying! We have sung together with our tribe, explored communicating from the otherside, explored ancient Old Europe rituals of death and made Goddess figurines in the pottery studio. She has talked to children about her process of dying, painted murals and held our hands in this process.

Keening in a Time of Crisis

Brighid created keening and we live in an age which desperately needs to engage with our grief. We are on a threshold between what is and the new world which we are creating. That new world is being built by millions of grassroots programs which are already flourishing. Keening is still a healthy ritual to mourn our dead and, mourn all our personal griefs and, it can invite us to move through our grief and allow us to put our full focus on the work we do now. It can be the catalyst to move us out of a shocked and stunned apathy.

It was the Wise Woman throughout countless generations who was called in a time of crisis. Today we find ourselves in the middle of a crisis which can affect every living system on the planet. Both the Wise Woman and keening come out of an ancient female tradition that is much needed in today’s world.

Right now on this planet women all over the world are holding a collective grief for what is happening. As a woman I can only reflect on my own personal experience through the unique ways women relate to the world. Brighid gave us keening and I use keening as a way for groups of women to unleash, to vocalise and to embody their grief with purpose. The purpose is not to stay with the grief, but to move beyond it into asking for wisdom in what needs to be done and stating what each individual commits to doing. Joanna Macy (Macy and Brown 2014) offers a powerful example within her program of “The Work that Reconnects”. All of this work invites us to dig down to the roots and be nourished by an ancient spirituality, which has fed countless generations of women and holds the torch for remembering we did once live in balance and partnership with each other and honored life in all forms and the mother of all.


Collins, Michelle. 2014. ‘Divine Madness’ and Collective Grief: Ritualized Sounds and the Potential for Transformation.

(Accessed online:

Condren, M. 1989. The Serpent and the Goddess. Women, Religion, and Power in Celtic Ireland. Harper and Row, USA.

McCoy, Narelle, Phyllis. 2009. Madwoman, Banshee, Shaman: Gender, changing performance contexts and the Irish wake ritual. Contained in: Mackinlay, E. and Bartleet, B. and Barney, K, (Eds), Musical Islands, Place and Research. Cambridge Scholars Press, UK. Pgs. 207-220.

Macy, J. and Brown, M. 2014. Coming Back to Life. New Society Publishers, Canada.

O’Donohoe, John. 2003. Divine Beauty: the Invisible Embrace. Bantam Books, London.

Porter, G. 2013. Grief for the Living: Appropriating the Irish lament for songs of emigration and exile. Humanities Research. Vol XIV. No. 2. Pgs. 15-25.

Schilling, Anne. The Search for Irish Keening in the 21st Century. Voice and Speech Review. Pgs 148-154. (Published online 2013 – accessed 02/01/2017:

 Join Jude on her Ancient Mothers of Scotland Retreat which will explore keening in feeling our rage and grief for all that is happening in the world within the balanced framework of Joanna Macy’s Work that Reconnects. Full details at

Jude Lally is an artist, writer and ritualist. Her work focuses on the wise women ways, of women’s mysteries and employing shamanic tools to heal the damaging split modernity has created between nature and ourselves which only exists in our mind.

Originally from Scotland Jude is currently residing in Asheville, NC where she runs her Celtic Soul School as well as offering a series of workshops, online courses and retreats to Scotland. For online courses, workshops and to activate your free membership in her Celtic Soul School visit or find her on Facebook. Additionally, Jude teaches Weaving the Protection of Brighid- A Goddess Activation Course .

Goddess Ink is your source for inspiration for the Divine Feminine. Find books, classes and sacred tours to feed your soul.  For more information and to follow Goddess Ink Blog visit  or visit us on Facebook at  Also, please sign up for the Goddess Ink Newsletter for a monthly dose of inspiration.

Photo credit:  Jude Lally


The Great Bear Mother: A Journey with Brigit to the Ancient Dawn of Imbolc by Jude Lally

Brigit, Classes, Divine, Goddess, Imbolc, Story


Celebrating Brigit!

My sense of Brigit has always been timeless, her roots stretching back past saint and Celtic goddess. This idea began to take form when I encountered the work of Irish scholar Séamus Ó Catháin, suggesting that Brigit was the great bear mother, venerated in early bear cults. Alongside this interest lay a question: “Does the source of the new consciousness required by our modern world lay in an ancient spirituality?” This journey took me to the earliest Imbolc, to the bear emerging from hibernation: a symbol of renewal, sacrifice, and ritual. Coded themes within myth revealed a very different Imbolc from the one of the Celts—familiar motifs representing something hidden, taboo, whose roots stretch back to a far older time.

The theme of regeneration emerges throughout, and employing Joanna Macy’s work in examining our modern sense of self expands who we are when we consider our ecological self. Brigit reminds us of our creativity, our ability to remember, revision, and reclaim, as if she herself morphs and changes to meet our needs.

In his seminal book, The Festival of Brigid: Celtic Goddess and Holy Woman, Ó Catháin suggests that the folklore associated with Brighid shows a continuous link stretching back to shamanic practice 4,000 years ago to early bear cults. The stories he searched within Nordic, Celtic, and Germanic folklore hold the same knowledge, which exists within the layers of our unconscious as ancient folk memory. The bear wasn’t just a biological entity to our ancestors; Shephard, Sanders, and Snyder contend that she represented both the physical and magical qualities early bear worshipers observed. She was a wise teacher, a loving mother who was fiercely protective of her young. Each fall, ancient peoples observed the bear going into hibernation, and in the heart of winter she would have appeared dead, her heartbeat slow and her breathing barely noticeable. To observe the same bear coming back from the dead would suggest magical powers, that she was a communicator with the otherworld.

Emerging from the dead, bearing new life in the form of cubs, she also emerged bearing life to the land itself. She breathed life into the dead of winter, which lost its grip as the stirrings of spring radiated throughout the soil. All of these qualities fed our ancestors’ spiritual beliefs, creating myths, ritual, and practices to live by, which also marked the great cycle of the seasons.

Marija Gimbutas, in her archaeological work, unearthed what may be evidence of bear cults in the form of figurines, possibly representing the bear as birth goddess. Small figurines from Eastern Europe 5,000 BCE have been discovered and called “bear nurses,” which depict human figures wearing bear masks. Similarly, we find “bear madonna” figures dating from 6,000 BCE that depict human female figurines wearing a bear mask while holding a bear cub. The existence of such ancient figures shows the importance and variation of the image.  The idea of the bear cult, however, has flourished in popular culture, quite possibly owing its success to evoking our ancient memory.

Gimbutas offers linguistic evidence to illustrate the connection of the bear with birth. The Proto Indo-European root bhere refers both to the bear and also to the ability to give birth. This is reflected in the Germanic beran (to bear children or to carry) and the Germanic barnam (child), as well as being present in the Old Norse burdh (birth.)

Circumpolar societies associate the bear with supernatural qualities, although this similarity of beliefs is not related to a common ancestral belief system, but one that each culture developed separately due to revering the bear above all other creatures. From ancient Siberia, Shepard et al illustrate a practice of sacrificing a male bear, which was seen as essential in maintaining the order of the shamanic worlds. Within early myths, Ó Catháin notes the symbolism of shamans using the psychedelic mushroom Amanita muscaria (fly agaric, which he color codes as“white speckled”), linking its use to rituals undertaken at Imbolc. McIntosh speculates that Imbolc could have been an ancient magic mushroom festival celebrating the essence of spring with the new life as it dawns, radiating out across face of the northern hemisphere.

  1. muscaria use was likely at this cycle of the year to facilitate communication with the otherworld, ensuring the return of spring to the land and the survival of life. Laurie and White highlight one reason why the role of psychoactive mushrooms in Celtic mythology has been overlooked: with the demise of the old growth forests in Ireland, A. muscaria is rare in the Ireland of today. While it is likely that it grew in such forests, dried A.  muscaria could have been easily obtained from the filidh’s (poet-seer’s) Celtic neighbors.

While A. muscaria use is documented in numerous cultures throughout Europe and Asia, there are only obscure references to it within Celtic culture. Celtic legends are full of sleep-inducing berries and apples as well as magical hazelnuts and salmon. These were selected by the filidh as magical foods, yet there is nothing psychotropic about the foods that would allow them to produce inspiring and prophetic visions. The Roman historian Laertius recorded that Celtic Druids and bards spoke in “riddles and dark sayings,” and it seems many taboo subjects were referenced in obscure and coded ways. Motifs of such magical foods could be explained as being metaphoric references to A. muscaria, as it is probable that direct referencing was taboo due to its sacred qualities, argue Laurie and White.

Inspiration and divination was fundamental to the filidh, and Brigit, as patron of poets, would have been invoked in rituals undertaken to inspire ecstatic poetry and induce prophetic visions. Brigit was a fire goddess, and instances throughout her life associated with pillars of flames around her head could have been an ancient coding for A. muscaria, which produces a pronounced heating of the head.

While possible A. muscaria references were coded, so too were Brigit’s associations with speckled cow and snake, both having otherworldly origins. Her association with the snake is well known, and Scottish and Irish folk references refer to A.  muscaria as the speckled snake. There is a possible link to Saint Patrick who, in banning certain pagan rituals as well as banishing snakes from Ireland, was actually attempting to wipe out an A. muscari cult, claim Laurie and White.

Later agricultural communities celebrated Imbolc as a time when Brigit brought the new life to the land; with milk being so important to the Celtic diet, the celebration also anticipated the lactation of the pregnant ewes. Ó Catháin notes that, when anyone complained of the depleted winter’s store, they were met by reassurances that, ‘‘it won’t be scarce very long now as Saint Bridget and her white cow will be coming ‘round soon.”

With the loss of such rich mythology, our sense of self has undergone a shrinking; once capable of shape-shifting, that self is now reduced to a mere shadow. Statistics abound with graphs showing sharp rises in the use of antidepressants alongside our insatiable hunger for consumerism. This, in part, explains our reaction to an unconscious feeling of loss, partly due to the urgency of the overwhelming array of issues vying for our attention.

The root of this great change lies in the destruction of tribal Europe and the worship of the great goddess, where our sense of self was drawn from each other, our non-human family, and the land. Salomonsen explains that these early matrifocal and matrilineal cultures, which laid down the foundation for our civilization, were eventually conquered by worshipers of a male warrior god, which lay the foundation for patriarchal and oppressive societies in Europe. The overthrow of the goddess by a male god, whose reign is removed from the earth, brought about an epic change in thought, which is still in place and dominates cultural thinking that places women, animals, and the earth as second-class citizens. As we adapted to this new myth, our notion of self changed. The founding principle of the myth of progress is self-destruction. It views our race as apart and separate from nature, concerned only with economic growth and material accumulation.

In Celtic culture, it was the role of the bard, devoted to Brigit, who kept the myths—the stories of the people—alive. McIntosh explains that this poetic power was eroded away by repressive laws such as the 1609 Statutes of Iona in the Highlands of Scotland, which suppressed Gaelic culture. Clan chiefs were required to send their eldest son or daughter south to learn English. Bards were outlawed and chiefs were no longer allowed to entertain them, with the threat of being punished or banished.

Similar laws were replicated throughout the ancient Celtic world, repressing the bard’s role in maintaining cultural and ecological awareness, and were replaced by the power of money and the adoption of values of commerce. The crisis currently unfolding on our planet is a spiritual one whose roots stem from a dysfunctional and pathological notion of the self. Could the loss of the bear, in Scotland and Ireland—the loss of ancient forests, of habitat, of indigenous belief—be the reason for the shrinking of our notion of self? With each loss, we are losing aspects of ourselves.


Joanna Macy’s work centers around accepting the pain we feel in facing the overwhelming issues in our current world, before it develops into grief and denial, so we are able to turn our feelings into effective action. In defining ourselves, we naturally adopt different notions of self to meet different needs. While we are free to select our boundaries—whether they end at our skin, our family, our tribe, our non-human family, the mountains, the oceans, the planet, ancient goddesses and gods, or they extend to the very universe—Macy envisions that a return to this ecological self will bring us into kinship with other forms of life, and ultimately bring us new reserves of strength.

Reconnecting is one route to wholeness, to reassembling our missing parts. The method employed does not lie outside; instead, it is a journey inwards, deep into our bones, our blood, our cells, our DNA, where remnants of ancient memory have been passed down through the generations. This was my journey in rediscovering Brigit, resonating with her as bear mother. Myths are the language of the soul, and the essence of a myth only comes alive when it resonates in the soul of the recipient. Just because the bear no longer roams in the Celtic lands of Scotland and Ireland, this does not mean that the same psychological needs that brought about the veneration of the bear are no longer relevant.

As Brigit regenerated the land, her regenerated spirit becomes meaningful again. She offers us the inspiration to envision a future which values our nonhuman relatives and the earth in our natural relationship of interconnection. Rather than accepting a future borne out of fear and helplessness featured in films that feed us horrors of ecological destruction, we must join in creating an empowering vision in which technology serves us in renewable ways, and empowers us to create sustainable futures right now. Brigit spans the existence of humankind, offering the deep well of wisdom to those who seek her. In rediscovering her symbols, hidden in layers of myth and accumulated in tales told over the years, her symbols, which might at first seem obscure, produce a powerful picture once they are reassembled.

Brigit is the great mother bear who returns the energy to the land after winter. As she regenerates the land, her regenerated spirit becomes meaningful again. She is the great mother who midwives our continual rebirth, her flame the transforming fire that burns within us. She is the fire of inspiration that the Druid filidh invoked, the fire that ignites our heads to dream new dreams, burns in our heart as compassion, and warms our hands in the work we carry out.


Condren, M. T. 2002. “Brigid: Soulsmith in the New Millennium.” Irish Journal of Feminist Studies 4 (2): 34–39. Cork, Ireland: University Press.

Gimbutas, M. 2001. The Language of the Goddess. London: Thames & Hudson.

Laurie, E. R., and T. White. 1997. “Speckled Snake, Brother of Birch: Amanita Muscaria Motifs in Celtic Legends.” Shaman’s Drum 44.

McIntosh, A. 1998. “Deep Ecology and the Last Wolf.” United Nations Biodiversity Proceedings: Cultural and Spiritual Values of Biodiversity. Cambridge: Cambridge University Press.

Macy, Joanna. 2007. World as Lover, World as Self: Courage for Global Justice and Ecological Renewal. Berkeley, CA: Parallex Press.

Ó Cathain, Seamus. 1995. The Festival of Brigid: Celtic Goddess and Holy Woman. Ireland: DBA Publications.

Shepard, Paul, Barry Sanders, and Gary Snyder. 1992. The Sacred Paw: The Bear in Nature, Myth and Literature. New York: Viking Press.

Jude is an artist, writer and ritualist. Her work focuses on the wise women ways, of women’s mysteries and employing shamanic tools to heal the damaging split modernity has created between nature and ourselves which only exists in our mind.

She describes her work as walking the Ancestral Soul Path weaving through women’s circles, ritual and ceremony she builds ways to approach our ancestors with sacred intention and lets those insights and inspiration flow through us in creative ways allowing it to nourish us and fostering it to root it in our lives, our circles and communities.

Originally from Scotland Juse is currently residing in Asheville NC where she runs her Celtic Soul School as well as offering a series of workshops, online courses and retreats to Scotland.

For online courses, workshops and to activate your free membership in her Celtic Soul School visit or find her on Facebook.  For details of her Ancestral Mothers of Scotland Retreat visit  Additionally, Jude teaches Weaving the Protection of Brighid- A Goddess Activation Course .

Editor’s note:  This essay originally appeared in Brigit, Sun of Womanhood, edited by Michael McDermott and Patricia Monahan, published by Goddess Ink.

Bear Photo Credit: Jessica Weiller at
Brighid Imbolc Altar: Jude Lally
Other Photos Credit:  Shutterstock

What the Goddess Brigit Means for Women and Men Today by Mael Brigde

Brigit, Compassion, Divine, Goddess, Priestess, ritual


Why has the Goddess Brigit become so popular, and with so many different kinds of people?

Apart from a lull in her popularity in the last century*, Brigit has always been beloved, especially among the Irish and Scots—and where they have migrated churches bearing the name “Saint Brigit’s” or “Saint Bride’s” have popped up with great regularity. So many Irish girls were baptized with her name that its diminutive—Biddy—came to apply to Irish women generally (not in the most flattering way, at all times, but that’s another story), just as their men became known as Paddies, after Saint Patrick.

Brigit’s fortune seems ever on the rise. Her appeal has spilled out beyond the pews and holy wells. Irish social justice and peace activists have adopted her**,  feminists, Celtic revivalists, and environmental activists look to her for inspiration, scholars are penning tomes and journal articles about her, Orthodox iconographers are painting her, Wiccan priestesses are making room for her on their altars and in their rituals, and Celtic Reconstructionist NeoPagans are exploring her literature and myth and offering their insights to the world. Indeed, interfaith orders like the Daughters of the Flame are dedicated solely to devotion to Brigit.


The diversity of Brigit’s traditions and lore are part of the explanation. In the fleeting mentions of the goddess, wisdom, poetry, healing, smithcraft, motherhood, grief, lamentation and other vocal expressions are touched on. These alone encompass vast portions of life, and their symbolism may be applied to much more again. The stories of the saint range from those of female independence to miraculous abundance, peacemaking, and generosity—and so on and on. Coming from a background of bondage, as reported in her later Lives, her understanding of and tolerance for oppression speak to those who themselves have experienced or witnessed oppression.

Brigit has both antiquity and modern cultus on her side. Goddess and saint, fire and water, bird and fish, wild and cultivated life are all a part of her tapestry. She frees captives and listens to the mad and the lost. If once her flame was kept only by women, today it is tended by men as well; the LGBTQ communities find sympathy with her in her gender-challenging life choices and her friendship with a nun named Darlughdacha; Catholics cherish her commitment to the protection and guidance of her people; pro-choice activists point to the story of St Brigit causing a foetus to disappear *** as for support for their stance.

Brigit is not all things to all people—she is distinctly and utterly herself (her selves?)—but she offers immense scope to those who seek her out.

To learn more about Brigit, please explore Mael Brigde’s Courses on Mystery School of the Goddes

* A recent article in Irish Central reminds us of this, saying, “St. Brigid is the female equivalent of St. Patrick in Ireland, but there are no parades in her honor, and apart from the St. Brigid’s Cross, her name is hardly known…Growing up in Ireland we were all told about St.Brigid’s cross made of rushes which became in many ways a national symbol, used by RTÉ, the national broadcasting company, for one. But we learned little about Brigid herself.” From “Why Irish women should follow St. Brigid, not just St. Patrick”, Niall O’Dowd.

** From the website of Action From Ireland (AFRI): “Féile Bride happens annually in Kildare around the start of Spring in February. The first Féile Bríde was organized in 1993. It is a time for celebration and reflection in spirit of Brigid’s message of justice, peace and hope which remains as vibrant and as relevant today as it was more than a thousand years ago.”

*** Cogitosus  wrote, “Brigid, exercising the most potent strength of her ineffable faith, blessed her, causing the foetus to disappear, without coming to birth, and without pain”.  Another might point to the next line, “She faithfully returned the woman to health and to penance” as less than complete support for the issue.


Action From Ireland (AFRI).

Liam de Paor, translation and commentaries. “Cogitosus’s Life of St Brigid the Virgin”, Saint Patrick’s World: The Christian Culture  of Ireland’s Apostolic Age (1993) pg 211.

O’Dowd, Niall. “Why Irish women should follow St. Brigid, not just St. Patrick”, Irish Central. @niallodowdFebruary 01,2016 01:00 AM.

Mael Brigde is a Priestess of the Goddess Brigit and a Writer. She is the Founder of the first interfaith Brigidine flame-tending group, the Daughters of the Flame.

Mael Brigde on Facebook:

Daughters of the Flame (flame-keeping group):

Brigit’s Sparkling Flame (general Brigit blog):

Stone on the Belly (Brigit poetry blog):

Photo Credit:  Shutterstock

Good News and Learning in the New Year

Classes, Compassion, Creativity, Divine, Empowerment, Goddess, Learning, Priestess, ritual

shutterstock_44937577“Everyone has inside of her a piece of good news. The good news is that you don’t know how great you can be, how much you can love, what you can accomplish, and what your potential is.” — Anne Frank

The good news is that we all have the potential to do wonderful things in our life.  But  if you are like me, you don’t always have the current capacity the know how or the tools to move to the next level.  A couple of years ago I put myself on a financial literacy self learning program.  I wanted to be able to communicate and understand my finances in a way that I did not have in my younger years.  It was not easy.  I bought books, signed up for courses, got email newsletters, even put together a presentation to a group, so I could feel comfortable discussing finances.  Do have have the kind of expertise that an accountant, banker or financial planner has?  No I do not.  But I can sit in a discussion with them, and hold my own.  I consider that a success.

Now, my focus is to bring myself into a level of ease and competence in the area of spirituality and spiritual leadership.  I know I need the support of circles of women (which I fortunately have).  I know I need my own daily spiritual practice, which I do.  But I also need to to continue my learning, about spirituality, about spiritual leadership, about priestessing, about how to manifest the Divine in my life, in ritual and in my work.  One way for me is to find on-line classes that guide me.  One of my favorite resources is Kimberly Moore‘s  I have taken a number of courses, and am always pleased with the results!  Molly Remer,from  has a wonderful course called the Goddess Magic Circle, that I highly recommend.  Goddess Ink is offering some wonderful classes on Spiritual Leadership, including the Free Introduction to Priesting Course.  If you are ready to Take the Plunge into Priestessing  , this is an excellent course to develop your priestessing skills.  If you are a Brigit devotee,  Weaving the Protection of Bridgit by Jude Lally might be just what you need, or if you want to read and learn, check out our Brigit Anthology, Brigit Sun of Womanhood.  For those of you with a yearning for more compassion in your life, Sandy Boucher and Kim Moore’s class on Kwan Yin could be just what you need.

The only thing better than education is more education.
Progress to Freedom (1942) by Agnes E. Benedict, American educator,1889-1950


On a personal note, I have my learning year mapped out.  I have some personal growth courses, Kimberly Moore’s A Year of Sacred Living, some business courses and two photography courses….my learning year is full.  I hope you will join me in learning and expanding your world!




Genevieve Mitchell is a Partner with Goddess Ink Publishing.  She is a Priestess, a Seeker, a photo artist, a socially responsible  investor, a mother, a grandmother and a devotee of God/Goddess/Divine/Spirit. You can contact her at

Goddess Ink is your source for inspiration for the Divine Feminine. Find books, classes and sacred tours to feed your soul.  For more information and to follow Goddess Ink Blog visit  or visit us on Facebook at  Also, please sign up for the Goddess Ink Newsletter for a monthly dose of inspiration.

Photo credits:  Shutterstock