SOPHIA AND THE ORAN MOR
Who is Sophia for me, here and now? To do the question full justice, I want to back up and look again at her presence in Eurasian culture.
In the old cosmologies, she is ‘Wisdom’ in three spiritually influential languages – Sophia (Greek), Hokhmah (Hebrew) and Prajna (Sanskrit). She has attracted titles like Goddess, Mother of Angels, Saint, and Mother of Buddhas. In the Mahayana Buddhist world, she is related to bodhisattvas such as Tara and Kuan Yin. She has resonances with the Shakti power of Kashmiri Shaivism and with ‘spirit of the valley’ and water imagery in the Tao Te Ching.
In the Hellenistic culture of the Roman orient, especially Alexandria with its large Greek and Jewish communities, she has clear resemblances to Isis (already somewhat remodelled by the Greeks from an indigenous original) and to Asherah, the lost goddess of Israel, and her continuing half-recognition as Shekinah. Sophia is also a key figure in certain iterations of Christian Gnosticism, in some of which Mary of Magdala has been understood as her human incarnation. She is sometimes a cosmic mother, but never exclusively an earth mother, though that aspect can be included. Her main role is to complete our spiritual knowledge and understanding by imbuing us with compassion. The result is wisdom.
I am inspired by these ancient traditions. But I am not directly guided by them. I look more to my own experiences and sense-making, together with input from contemporary teachers. As I write, I sense Sophia as a body-feelings-mind wisdom, a systemic presence greater than my linguistic/narrative identity. It is as if she nudges me from all sorts directions. I might call some of these intuition; others, synchronicity. Embarking on a Way of Sophia was part of a plan. Discovering the Headless Way, and finding that its methods worked, was not. It came at me in a very odd, sideways manner, that I had not thought of at all, and I just went for it.
In the past I have sometimes thought of Sophia as a cosmic mother, representing the whole world of form. I no longer have this sense. For me she operates at a more personal and human level. To name the world of form, and its relationship to empty awareness, I would rather work with the old Gaelic term Oran Mor (Great Song). Here – adopting auditory language – I am personally an ephemeral note, perhaps a brief tune, in the Great Song. Yet ultimately I, like you, am the timeless aware silence that contains the whole song, and which the song so beautifully fills.
And what is the The Way of Sophia? It is learning to live from the eternal silent centre, and lovingly offering my unique if passing note to the Oran Mor.
Contemplative Inquiry 