Defining Goddess Spirituality

A tradition or an approach to spirituality?

'Lammas' Altar in Glastonbury Goddess Temple, August 2018

The Goddess Movement is a spiritually and politically motivated movement, seeking to re-value and re-empower people through the symbols of the Divine Feminine. It comprises many contemporary manifestations of Goddess-centred spirituality. Some Goddess devotees are broadly eclectic in their selection of religio-spiritual practices, whilst others adhere to certain traditions, such as Witchcraft or Druidry. In the early stages of its modern development, Goddess Spirituality's (GS) foremothers created models and traditions which have since been inherited. These mostly originate from interpretations of ancient sources and contemporary Pagan influences, especially from Wicca. The GS approach was acted as the thread, weaving these mixed traditions, beliefs, and practices together. The application of this approach marks one way that goddess worship in the Reclaiming Witchcraft tradition is different from goddess worship in Gardnerian Wicca.

Being Goddess-centre does not necessarily mean the exclusion of male deities or the exclusion of non-female adherents. It is true that for some, being Goddess-centred entails an exclusion of male Gods, and participation of non-female individuals; however this is not a required feature. Goddess-centred spirituality, or GS, emphasises a prioritisation or preference for female forms of the Divine and often indicates a spiritual approach which can be applied to numerous spiritual paths. As GS is more of an approach to spirituality, than its own consistent tradition, some devotees of Goddess/es will make use of it, whereas others may use alternative approaches. This thesis, however, focuses on those who do adhere to GS, with the understanding that GS offers its own approach for interpreting the past, which results in varied forms of historical reconstruction and contemporary innovation. 

GS's existence as a spiritual approach rather than a tradition is suggested by its lack of unified structures or ideas. The freedom for self-expression and personal autonomy is a part of its approach. This explains the lack of a unified term for adherents, for they come from various traditions.

I have identified five key features that outline the GS approach to spirituality:

Suggested Defining Features

1. Goddess-centred

The first clear defining feature of GS is that it is a female/Goddess-centred approach. Being female/Goddess-centred does not mean being female-Goddess exclusive; non-female adherents are equally valued, and Gods can also have a place in GS. This interaction is seen through the eyes of a feminist perspective, which may also be beneficial for non-female individuals who have been negatively impacted by patriarchal dominance. Many thealogians point out that Divinity's gender should not always to be taken literally or considered exclusively female or male; however, after a lengthy period of androcentric religion, it is now vital to emphasis deity as female and to re-value women in society. 

2. Feminis

One of the motivating origins of the Goddess Movement, was 2nd wave feminism and the Women's Liberation Movement of the 60-80's. Whilst the political climate is different today, feminism still plays an important role in the Goddess Movement, and GS. The plural of feminist perspectives must be emphasised. Feminism comprises a diverse array of differing perspectivess, values, and opinions, and so adherents of GS are just as diverse in their views. Some Goddess devotees will celebrate cultural feminism's emphasis on the celebrating female biology; others will feel liberated from the restrictions of biological determinism; other Goddess devotees will combine both or adhere to neither. GS comprises many feminisms, and cannot be reduced to a unified ideology in this regard, though the firm presence of Feminism remains core.

3. Re-envisioning the Past

GS re-envisions and reclaims a view of the past where women and goddesses held power. This is often based on a combination of archaeological evidence and contemporary creativity. Regardless of the debates surrounding historical authenticity in GS common claims, the past serves as a point of inspiration. As it is Goddess-centred many adherents look to the ancient past to reclaim ancient goddesses,* their myths,  rituals, their ability to serve as priest/esses, and to recreate temples inthe modern world.

*Many contemproary cultures still worship goddesses today; however, they are often cultures which traditionally do not adhere to feminist values required in GS; issues regarding cultural appropriation also arise. Despite this, some Goddesses, such as the Hindu goddess Kali, are nonetheless popular in GS today.

4. Individual-led Spirituality
Every adherent of GS is responsible for their own spiritual practice and connection with Goddess/es.  Ordained priest/esses can fasciliate this religio-spiritual practices and opportunities for 'connection' but it is ultimately up to the individual. Personal gnosis is priortised as more important than that which can be copied from a book, or dictated to by historical references (though these sources can be helpful too).

5. Personal Empowerment & Self-Actualisation

A key feature of GS as an approach is that it has a purpose, seeking to question androcentric spirituality, empower adherents, encourage self-development, support healing, and ultimately change the world. It is not primarily focused on offering up cult worship for the appeasement of deity; instead, deity is seen to be within us all, and therefore willing to offer support for the individual's growth and healing. By healing ourselves, it is believed, we can better heal the world around us.

Here is an example of how GS functions as an approach: a modern devotee of the goddess Isis, who considers themselves an eclectic Hellenic Pagan, may choose to create a group ritual inspired by the Graeco-Roman festival of the Isidis Navigium. Taking inspiration from the past, the ritual consists of priest/esses leading a procession to the seashore, to the accompaniment of chanting and shaking sistrum rattles, and culminating in giving offerings and setting model boats out onto the waves.

Through a GS approach, the ritual can be understood as follows:

1. The ritual is Goddess-centred in its dedication to Isis.

2. The modern inclusion of a female divinity, and active role of female priestesses could be viewed as a feminist statement.

3. This ritual is inspired from the past and re-envisioned for a modern context. The public worship of this goddess and performance of this ritual were previously supressed and forbidden, but are now being reclaimed once more.
4. The ritual is not engaged in just to fulfil a sense of obligation or duty; the participants engage with it through their own will and hope to receive personal gnosis direct from the goddess Isis.

5. The ritual may result in feelings of empowerment felt by priestesses and participants, who are free to express their spirituality in this way and who may experience some form of self-development or emotional healing from the experience.

6. The fact that this unconventional ritual takes place on the beach in public may be seen as a political statement in itself; furthermore, the act of showing thanks to a goddess of the sea, reminds participants of its sacred value and their environmental responsibility. 

An individual participating in this ritual who does not adhere to the GS approach may not consider any of the above to be significant in their own practice. Instead their approach may be one emphasising reconstructionism, with the role of women or nature playing a less meaningful role, compared to ensuring historical authenticity, or focusing on worshipping the deity herself.

Dies Oiassonis: Festival Romano de Irun

Thesis Considerations

In the initial stages of my thesis I have attempted to search for practices related to the worship of ancient goddesses, such as contemporary rituals to Hekate, or altars dedicated to Aphrodite, and it has been challenging to identify whether or not the practitioner is using GS as their spiritual approach. I had intended to study GS as a tradition in itself, rather than alongside others; however, by understanding GS as an approach it is no longer possible to isolate it in this way. This presents a great challenge in identifying relevant primary sources; however, on the other hand, it presents an opportunity to observe how using a GS approach can affect the way adherents interpret the past - for they do so from a specific GS perspective, which singles them out from others, perhaps even from within their own traditions.