Meditations on the Virgin and Mother Earth
by Juan Antonio Revilla


18

When I think on the Marian apparitions, the image of a seed that has just started to sprout appears, and this image is followed by that of the full-blown plant that has become a focus of the Marian cult: a church has been built on the place to serve the countless visitors or pilgrims that come by the thousands or millions. The church rises like a plant and contains in its architectural forms, in a concentrated way, the mystery and the faith surrounding the Virgin. Each specific place has its own characteristics or particular atmosphere, but what I think is common to all of them is that it feels like a place of flowers, a place of offerings, a meeting place between the earthy and the heavenly, a place where individual differences have vanished and some collective power is present, but this collective power or mystery has bloomed.

(NOTE: it is interesting to observe, while writing about this now and on previous posts, how I can feel the scent of flowers, and how this scent wants me to write in a certain way. There is a movement of love similar to being kissed above the forehead, or blessed, and the flower is this kiss when it is consciously experienced).


The phenomenon has to be seen from these two opposing but complementary points in time that illuminate each other, and the shrine or place itself is a vortex where the elemental formative forces coming from "mother earth" or from "Marķa la lluvia" that gave birth to the apparition in the first place, are continously springing forth. These forces are collective in nature, "chtonic" or telluric, and are being met by what comes from the spiritual world thanks to the fervor of the million who come to the place. The meeting place is the flower or blue rose in people's hearts: this experience consecrates the place. In the time-vortex of the Marian shrine Marfa la Lluvia (Mary the Rain) Mother of Life and Mary the Mother of Jesus meet, becoming one another and carrying us in their arms.

The historical moment of the apparition itself is a watershed of elemental energy personified that strikes the astral and etheric bodies of one "chosen" person with a young or underdeveloped mind. It commands obedience and sacrifice for the sake of the collectivity, and it seems to feed from the unused or unconscious astral and etheric forces of the person having the vision, who can be perceived from outside as "not healthy". There is something dark and chtonic, something that feels "luciferic" and steps upon individual freedom, something that --though religious-- doesn't feel spiritual. But when one looks from the side of the full-blown shrine, it becomes clear that the seed sprouted from this big personal sacrifice.

The lack of freedom in the Marian apparitions is shown in the fact that the shrine is tied to a specific place, it is "telluric", which shows also its collective nature: it is "of the earth", tied to the earth's elemental formative forces. Nevertheless, when we look at the phenomenon organically, it is not difficult to realize that it is fulfilling a specific function, a specific need of the times, so it is not only a phenomenon of space but also a phenomenon of time. Its meaning is the phenomenon itself when we see it from the other side of time and we observe how the "Virgin force" pours itself in the hearts of men who come to meet her in the collectively augmented earth-power of the shrine. Through the Virgin the human soul enacts her humbleness during the act of praying and receives the gift of love, the rose, from the spiritual world.


Juan







    
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