Monthly Archives: March 2017

Sacred Teaching – the Structure of Belief


As you can see from the last post, there is an underlying spiritual or religious tradition behind these stories. Spiritual teachings or perhaps we could say, the religion and belief system underlying them, should be understood, and excavated in the tales. For the hero, the quest cannot be achieved without it a deep knowing of these traditions.

In the first part of The Little Humpbacked Horse we can see this clearly, when the three brothers set out to catch the demon which is trampling the Tsar’s corn each night. The older two brothers make much of performing the outer rituals of their religion – they bow and pray, before going out to challenge the demon, while in fact they are afraid and hide themselves. They come home in the morning pretending that they have waited for the demon, to challenge it. The outer trappings of their religion do not give them the courage or belief to make a stand against something that they know to be destructive. They are superficial and no longer have a function.

The youngest brother Ivan (our hero) does not do any of this. He is depicted as a fool, and yet is shown as being connected to a deep sense of the feminine and of the mystical. When it is his turn to confront the demon, he simply takes a crust of bread and waits for her to show herself. She is indeed a representation of the feminine (a white mare) which has been repressed and denigrated in that society. When Ivan eventually overcomes this demon, after a great battle, she does a deal with him and so he wins his friend and guide, who represents the Spirit of Guidance, the Teacher, and the Teachings – his little humpbacked Horse. When he returns home, he does not tell his brothers or his father what has happened but simply goes about his business. He is laughed at but this does not bother him at all. He has done the deep inner work and can now proceed on his quest, with his guide and teacher.

Later in the story the same brothers try and cheat Ivan out of his hard-won prize – his horses, with no thought to what is right and wrong. Later in the court of the Tsar, where Ivan finds himself, there is again this outward show of devotion, which causes Ivan much grief. The whole land and of course the Tsar, is devoid of a spiritual or mystical underpinning. Ivan’s task is to restore and integrate the sacred feminine principal and so heal the empire.

In the story of Golden Chisel and the Stone Ram, it is clear that the people in the village did not have an active working belief system or religion which sustained them deeply. We are told that they had no fresh spring water for their tea and food – no water of life, no spiritual nourishment, to sustain them. But there was a tradition, which was well known and a prophesy – that one day spring water would burst forth from the lips of a stone ram. A young stone mason (Golden Chisel), after spending a night in the mountains (in a ‘high’ place, possibly meditating or contemplating), sees a light shining in the dry pond near the village. This light is the Divine Light or Spirit of Guidance. He digs where he sees the light and finds a brilliant stone roughly in the shape of a ram. The time he has spent on his inner work, has allowed him to ‘see’ this Light.  He has in effect found the core or kernel of a true teaching, –  there in the old spiritual beliefs of the village, where he found the light and went digging. The stone was very hard and blunted his tools as he chiseled his stone ram. So we too must chisel out our own Ideal of God and create our ‘structure’ of belief. It is hard and difficult and requires all the tools that we have – our practices and belief systems. When the stone ram is at last complete, the little stone ram comes alive and speaks to Golden Chisel, offering gold and riches, but Golden Chisel only asks for fresh water for the village. In a sense he was being tempted, just as Christ was tempted in the desert after his baptism. With the insight and wisdom he had achieved, he could have anything he wanted, but he was a true Teacher and only asked for this wisdom and life to flow to the village. The Stone Ram brought fresh water from the sacred Yellow River to the village each night. As the story unfolds we discover much about the difficulties and ultimate success in bringing new Teachings to the world. Golden Chisel had to contend with the jealous god of the Yellow river, before he could be successful in allowing the water to flow directly to the village. He truly was a new messenger or prophet.

Cenerentola (an old version of the Cinderella story) shows very clearly that there has been an old and hidden matriarchal or Goddess religion in Sardinia since ancient times, and it is this which underpins the whole story. The Dove of the Fairies is the leader or high priestess of this religion, and it is she who teaches and advises Cenerentola. We see as the story develops how Cenerentola learns and evolves until she is ready to become the Queen she was destined to be. The story is about her quest and she is the only person named. It is unusual, as it demonstrates the path that the feminine must take towards enlightenment.

The Frog Princess gives us very little hint as to any tradition, except that there is a lack of any understanding of feminine spirituality, and so the hero must find the old witch – the Baba Yaga, to help him. She also comes out of that ancient tradition of a matriarchal religion.


The Structure of the Sacred Teachings, in the story ‘The Fairy of the Dawn’

Petru's beautiful horse


There is a part of The Fairy of the Dawn story which demonstrates the search for hidden or lost teachings; so that the hero has a wisdom structure to carry him through the inner realms, and who can advise him on his journey.

When our hero, Petru first comes to the bridge at the edge of his father’s realm, he must fight the terrible dragon guarding the bridge. He is unable to do this because his horse cannot handle the sight of the dragon and neighs and rears up at the mere sight of it. He knows that he cannot fight the dragon as his horse is not steady or strong enough. He must return for a better horse. This horse is a symbol of the structure – of his belief system or religion, which in this case could not quite sustain him. So, he returns to find his old nurse and teacher Birscha eagerly waiting for him at the gate of the palace. She tells Petru that he will never reach the spring of the Fairy of the Dawn unless he rides the horse which his father the Emperor rode in his youth. In other words, he must use the ancient teachings or knowledge base and steed of the Emperor, who is in fact the Heart, according to Sufis. He represents the Divine One. Birscha tells Petru to ask his Father where the horse is to be found, and then mount it and be off.

Petru does as he is told and the Emperor immediately knows that it can only have been the witch Birscha, who has told him this. ‘Fifty years have passed since I was young’, he says. This symbolises the completion of a (7 x 7) cycle – it is a Jubilee, a return to the beginning. A fresh start. ‘Who knows where the bones of my horse are rotting; or whether a scrap of his reins still lie in his stall?’ the Emperor tells Petru. Petru is devastated at this but Birscha understands the hints and symbols he has been given. The bones or structure of the Teachings are still in the horses’ stall somewhere – hidden. The scarps of the reins signify the remains of practices – means of mastery of the ego – like prayer, chanting, song or sound, breathing practice, meditation, and contemplation. These are the reins which control life. Birscha understands and sends Petru to find the scrap of the reins; the place was full of saddles, bridles, and bits of leather, but he picked out the oldest, blackest, and most decayed pair of reins and brought them to old Birscha.

With respect to Teachings and mysticism, it is thought that the Illuminated Souls, who came to earth, like Rama, Krishna, Shiva, Buddha, Abraham, Solomon, Zarathustra, Moses, Jesus, Mahomed and in many others known and unknown to the world,  have directly received the sacred wisdom as a transmission from ‘above’. The Wisdom is always the same, but understood through the prism of the culture or times it was received. From this direct vertical transmission, a religion is perhaps eventually formed. Followers of the original Prophet or Teacher are taught, and the religion is spread horizontally over the regions and the peoples of the land, sometimes over hundreds and thousands of years. But the purity of the teachings become diluted or distorted over time, so that they are gradually lost, being constantly re-interpreted. Therefore, many teachers ask that their words are not to be changed under any circumstances.  Petru must search in the stable (the Temple of God) for the oldest version of the practice, so to discover their original purity and wisdom.

When he brings the reins to the old woman, she performed a ritual – murmured over them and sprinkled them with incense, before holding them out to the young man. In a way, they are transformed and now carry the real mystery. ‘Take the reins’ said she ‘and strike them violently against the pillars of the house’.  The pillars of the house can be seen as the Seven Pillars of Sophia – of the Feminine Wisdom – the Spiritual structure of the Teachings. In the Book of Proverbs (9 1) ‘Wisdom has built her house, she has hewn seven pillars. Sophia calls out to humanity, ‘Let the simple turn in here — Abandon the company of simpletons and you will live, you will advance in understanding’. (Prov. 9. 4 – 6). The Seven-pillared temple, upon which Wisdom is standing, symbolises Her Church or structure. She teaches and protects. It is very interesting that the central figure seen with Sophia is a man holding a sword above a dragon, signifying strength. This could indeed be Petru. Petru did what he was told, and scarcely had the reins touched the pillar when, to his amazement, a horse ‘whose equal in beauty the world had never seen; with a saddle of gold and precious stones, and with such a dazzling bridle you hardly dared look at it, lest you should lose your sight.’ By striking the reins against the pillar of wisdom, he has manifested his inner guide, his psychopomp – the whole wisdom teaching.

‘Jump on the back of the brown horse,’ said the old woman, and went into the house.

Now the horse tells Petru to ‘sit firmly in the saddle’, and off they go to fight the dragon, cut off its head, and cross the bridge, before travelling deeper and deeper into the other realms;  to the spring of the Fairy of the Dawn and back again. We need a teacher like old Birscha, to lead us to our guide, who shows us the way; – the steed who carries us through the realms.





The flying Horse and the stone Ram, as vehicle, steed and guide.

The flying horse, or the stone ram, is ridden by the hero on his or her journey through the realms. It really represents pure intellect, life, and light – all aspects of the Divine. It is in effect a Psychopomp, the archetype which guides the soul through its various transitions – through the inner realms of the journey. Perhaps in Sufi terms, it can be seen as the Spirit of Guidance. Without it the hero cannot proceed in his or her quest.

In each of the Fairy Tales in my book, the hero wins his faithful steed and guide, after a great battle, conflict, or inner work of some kind. In Golden Chisel and the Stone Ram (an ancient Chinese Han Fairy Tale), the hero Golden Chisel finds a brilliant stone, in the centre of the dried-up pond in his village. He had spent the night in the mountains before this, perhaps meditating, so that he could finally ‘see’ the light in the stone shining there. He then had to chisel or carve the stone, which was vaguely in the form of a ram. The Prophecy had said that water would flow from the mouth of a stone ram. So, Golden Chisel spent a long time chiselling the hard stone, into the shape of a ram. When it was finally complete it came alive and the stone ram speaks to him. They make a deal so that the stone ram will bring water from the sacred Yellow River to the village, so that the villagers could have fresh spring water for their tea and their food. Nourishment of the soul. It is the Stone Ram who takes Golden Chisel to the river each night, and who carries the water from the river to replenish the village.

The Little Humpbacked Horse is the true Psychopomp in this story but he also was hard- won. The hero wants to find the ‘demon’ who is trampling the Tsar’s golden corn. This demon turns out to be a white mare (representing the inner Light of the feminine which was totally lacking and repressed in the land of the Tsar). The hero does battle with her, by jumping on her back, facing her tail, and hanging on for dear Life, never letting go. After a long time trying to dislodge him in violent ways, the mare gives up. He has passed the test and now they too make a deal. If he lets her go, she will give him two magnificent horses and a little humpbacked horse with long ears like a donkey. She tells him that he can do what he wishes with the two horses but on no account, must he give up his little humpbacked horse. This will be his guide, friend, and steed, although he has no idea of this at the time. This little horse advises him, takes him to the various realms that he needs to journey through and finally guides him to his goal.

While in the Fairy of the Dawn story, there is yet another way in which a beautiful brown horse, manifests for the hero. At first Petru the hero, rides a horse to the edges of consciousness, to fight the fearsome dragon which guards this bridge between the realms. In trying to overcome the dragon, Petru realises that his horse is not steady enough  to hold him, as he fights. He returns to his father’s palace and is met by his old nurse / witch, who immediately knows exactly what the problem is. She teaches and guides him to find the oldest reins in the emperor’s stables, and in striking the reins against the pillar, a magnificent, beautiful brown horse stands before him. There is much symbolism here but the pillars represent the wisdom of Sophia (the Divine Feminine) and the structure which holds this wisdom. This horse carries Petru to the bridge, where he fights and overcomes the dragon, cutting off its largest head. Now he is in the next realm of consciousness, where his horse advises, and explains his journey, so that he eventually reaches the centre where the Fairy of the Dawn guards the sacred water. He then must carry this water back to his father the Emperor, so that he can be healed. This return journey is very unusual in fairy stories and is important. After all we do have to return to this outer realm and our lives.

I would say that the Baba Yaga – the witch and Teacher in the Frog Princess, who guides the hero in that story, is also a Psychopomp. She rides a ‘horse stick’ in many stories and takes on this function of the flying horse. She teaches the hero, when he is near the end of his quest and without her, he would never have found his princess wife again.

And in the final story of Cenerentola (Cinderella), the Dove of the fairies acts as a spiritual teacher and guide for the heroine, so that she grows and evolves into the Queen she really is. Birds also can act as a Psychopomp in ancient myths.



Letting Go: Opening to Spirit

This is a Reflection given at The Interfaith Centre of Melbourne’s  Interfaith Service, Letting Go: Opening to Spirit.
The spiritually inclusive service was held at 3pm Sunday March 12, 2017, at Toorak Uniting Church.

Dr Nicholas Coleman’s Welcome to Spirit

We acknowledge
The One beyond All
Source of the Universe
Substance of Life
Known and worshipped
By many names and by none
Here – now and hereafter

I really love Nick’s Welcome to Spirit – this acknowledgement that the Divine One is the whole universe and nothing exists save God or the One, is the core of Sufi belief and knowing. We are all part of this One, of the Unity that we are born into. Little ones are happy and still close to the Source, but as we grow up we develop our ‘personality’, we learn attitudes and opinions, develop coping mechanisms which help us deal with the world we live in.

However, these things, make us feel more and more separate from the One, and it is this separation which makes us ‘panic in our humanness’. What has been lost is our feeling of Unity with God, of Peace and happiness. Murshid Hidayat (the son of Hazrat Inayat Khan) used to say, very emphatically that the Soul is happy, it is happiness.

We come to realise that our attitudes and expectations of ourselves and others have to be ‘let go of’, before we can return to the place of Peace and happiness. This is a long and difficult task, and for the small self, it feels like death.

We can let go of fear and anger, not by ‘killing them’, which is repression: things repressed come up and bite us when we least expect it to, but by having mastery over them. We need to have fear when we are in danger, so that we can run or fight! We need the energy of anger to support the fight sometimes!

What makes us angry or fearful? Why? What can we do about it? What is it that causes our heart to be ‘wrenched and torn’? When we discover this, we can let it go. This is what separates us – instead of thinking that we are right, let us listen to what the other has to say. There is a possibility that we have much in common with them. Silence is often better than arguing, especially with someone who has made up their minds – just let it go. It is even harder sometimes, in our own families – to let go of giving ‘advice’ to our grown children, for instance. They don’t listen anyway, and just resent the interference. Love and silence and the occasional ‘Really!’ when we are told something we disagree with, goes a long way.

I had a dream, just after I was pondering this. My husband was working with Donald Trump. Yes Really! I noticed that he was using pencil and paper, and that he was quietly looking for a common ground behind all the mayhem. If we listen to others, we will find a truth that we can work with, rather than seeing and objecting to something we disagree with.

Hazrat Inayat Khan was a very charismatic and noble being; he was often taken for a religious leader or a prince. People would ask him what he believed in but he would first ask what they believed in. In the case of a young man on a boat he was travelling in, the young man said – Oh I don’t believe in God but I do believe in Nature. Then Murshid replied ‘Ah, I too believe in this’ and so they had a common ground on which to continue their conversation.

Sometimes it is interesting to ask Why. I was listening to a talk on RN last week. A book had been written called Love Dog, eat Pig, wear cow. This is shocking but it reflects our attitudes. I have a friend who is Korean – for her, dog meat is cooling if you have a fever. We take chicken soup for the same reason. Why do we have an attitude that we ‘know’ is right. It can be cultural, religious a parental dogma. Do we need it? Let it go!

Letting go of expectations is another great burden we can relieve ourselves of. Expectations of ourselves – often our inner parent still ruling us. We so want our parents to be proud of us, but what would we do to make ourselves proud? I had a friend in S. Africa – he left Germany as a 19-year-old, to get away from his father who was cruel and autocratic, but when he became a director of a small Safari company he had started with my ex-husband, he told me his father would be so proud of him if he knew. I was very surprised.

We also carry the expectations of others – let them go. Say no or act ‘no’ if it can’t be said! So freeing!

But we also expect things of others – our families and workmates. I have a friend who after years of frustration and anger with her husband for not taking out the kitchen rubbish every day, and not putting the bin out weekly (or bringing it in), finally gave up and did it herself. Of course he ‘should’ have done this for her, but rather than have a constant battle about it daily, better to accept and use the energy for something constrictive. As my dear husband would say – ‘what do you expect from a pig, but a grunt’!

We need to let go of the ‘Shoulds’ in our lives. I should be a good, I should be kind and supportive, I should look after the weak and defenceless! Well no! I have learned that the more we do for others, the more they expect.

We need to let go of so much in our lives.

This takes a long time, but knowing and experiencing we are all one, letting go of our differences, seeing God in one another, is truly the way towards a Lightness of Being.

In our beautiful prayer Khatum, we say ‘Raise us above the distinctions and differences which divide, and unite us all  in Thy perfect Being.’