What is Goddess Spirituality?

This study considers Goddess Spirituality (GS) an approach to spirituality, which can be applied to various spiritual traditions, rather than existing as a tradition itself. This is contrary to references of ‘the Goddess Religion’ by Carol P. Christ, and the suggested label, ‘Goddessia’ by Judith Laura. Though legitimate for those who identify with these terms, they prove too vague for the purpose of scholarly study, failing to illustrate the diversity of beliefs, practices, and culturally specific traditions that they attempt to encompass. Fundamentally, GS is a Goddess-centred approach to spirituality, which allows for much flexibility in interpretation and manifestation. Viewing GS as an approach explains the freedom for devotees to embrace multiple spiritual traditions synonymously, whilst also maintaining shared diagnostic characteristics. Devotees do not have to identify with all five, and may adhere to some more than others:

1. Goddess-centred (though not necessarily Goddess-exclusive)
2. Feminist &/or Activist (inclusive of various feminisms & womanisms, individual & social activism)
3. Takes inspiration from ancient religious traditions (for contemporary relevance)
4. Non-dogmatic & self-led (prioritising personal agency and gnosis)
5. Sacred Corporeality (the physical world, nature, people, and objects hold sacred meaning)

Further detail:

 

1. Goddess-centred

One of more Goddesses are the central focus. Some devotees revere Goddess/es exclusively, whilst others may revere male and androgynous Gods too (though with Goddess/es taking precedence). Goddess Spirituality contains a range of theisms, from monolatry to polytheism, as well as some devotees who prefer to view Goddesses as archetypes.

2. Feminist &/or Activist

Goddess Spirituality seeks an alternative to androcentric religions, cultures, and oppressive power-over systems. This manifests through various forms of feminism, as well as personal and/or social activism. Some devotees focus their efforts on personal empowerment, whilst others may combine this with political activism, such as environmentalism and advocating for human rights. GS is often - though not always - broadly feminist and does not follow a progression narrative in terms of its feminism; instead, it interweaves various feminist waves and ideas, addressing the needs of each individual from across multiple generations (and at times includes womanist perspectives also).

3. Takes inspiration from ancient religious traditions

GS is inspired by the cultures of the ancient world, from which their Goddesses often originate. This is not intended to be reconstructionist and is taken as inspiration and revival for firmly modern lifestyles.

4. Non-dogmatic & self-led 

As Goddess Spirituality is an approach to spirituality and not a religion or tradition itself, there is no dogma or prescribed beliefs and practices. Goddess devotees are encouraged to exercise their own agency in spiritual expression and to develop a relationship with divinity; as such, personal gnosis and experiences take priority.

 

5. Sacred Corporeality

The physical world, nature, people, and certain objects are believed to hold sacred meaning and be expressions of the divine. Spirituality is experiential and something that can be felt through the body. Goddess devotees believe the Earth to be sacred and that they themselves are a part of the divine. They often make pilgrimages to sacred sites and utilise sacred iconography and ceremonial tools.

 

Some other terms that are worth clarifying...

• The Goddess Movement 

The Goddess Movement is a spiritually and politically motivated movement, seeking to re-value and re-empower individuals through the symbols of the Divine Feminine. This can be done for political feminist reasons, to empower women through the symbol of the divine feminine, but in the 21st century is it more inclusive of all gender identities. References to the Divine Feminine are also made for the spiritual revival of goddess worship, leading to Goddess Spirituality (GS). Though political and religio-spiritual approaches are distinct, they can certainly overlap. This thesis focuses on GS as an approach to spirituality.

•  Goddess Advocates

The term ‘Goddess Advocates’ refers to people who use goddess symbols for secular/political purposes. This sometimes includes those with religious intentions, but for the purspose of clarity, this thesis uses the term to describes those with a secular focus.

• Adherents/ Followers of GS   

There does not seem to be a term for a follower of GS, that is wholly agreed upon by all adherents. This makes sense when GS is seen as an approach rather than a tradition itself. Lots of terms have been suggested, though many tend to exclude certain people; for example, some do not like the term ‘Goddess Worshipper’, questioning the accuracy of the term ‘worship’. Others take issue with any labels involving the term ‘Pagan’, raising its derogatory history, or even its connection to patriarchal religion.

The lack of a unanimous label, despite a contemporary history of at least fifty years is interesting. Clearly the lack of an identifying noun has not been perceived as urgently problematic for the communal identity of GS’s adherents; indeed, the freedom from a simplified label is quite in keeping with the Goddess Movement’s advocacy for personal autonomy and flexibility. Instead, adherents appear to be quite comfortable with opting for multiple labels or prefer the use of a descriptive sentence. Thus, ‘follower of the Goddess’, ‘Goddess-loving person’, and ‘Goddess-centred Pagan’ are valid options, in substitution of a noun. In an attempt at accuracy and specificity for this research, I have highlighted two choices to refer to GS adherents:

• Goddess Devotee 

A Goddess devotee is one who considers themselves to have a dedicated personal relationship with the/a Goddess. This term is inclusive of those who approach this through GS, as well as those who do not. This thesis intends to make clear when this is the case. The word ‘devotee’ evokes an authentic choice in the adherent’s reverence and spiritual lifestyle. ‘Worship’ would insinuate a separation between the devotee and deity, which does not seem to correlate with GS's key features; however, many do not see this is as a problematic word (perhaps evoking ancient pagan tendencies).

• Goddessian 

This label originates from around 1999 from online discussions fronted by author, Judith Laura. In her 2011 publication, Laura advocates the use of this label for those who follow GS with no other religio-spiritual affiliations. Followers of this are described as ‘Goddessia'. Whilst supporting the legitimacy of this identification, this thesis argues that even those who claim to follow GS exclusively do so alongside practices originating from various goddess-revering traditions. Therefore this term may be useful for those who wish to explicitly emphasise their female/Goddess-only preference.

• Goddess / goddess 

The ‘Goddess’ as a capitalised noun, often prefixed with a definite article though not always, is not to be interpreted as a monotheistic entity. The ‘Goddess’, ‘She’ and ‘Her’ refer to the concept of the universal feminine divine Who encompasses all other female divinities, summed up by the phrase, ‘the One and the Many’. This is reminiscent to the ancient Egyptian concept of God, as explored by Hornung, and inferred by the Roman Apuleius. It is therefore not exactly a ‘neo-Pagan’ concept. This is in line with Goddess Polytheism – though some do adhere to monotheaism as well. When I refer to ancient goddesses I do so with the lower-case, representing their individuality. Thus, Hathor is an Egyptian goddess, but also a name within Goddess Spirituality’s concept of Goddess.

• Contemporary Paganism 

Paganism as it exists in the modern day, and as referred to by its adherents. Typically non-Abrahamic (in the traditional sense) but also harkening back to ancient polytheistic traditions. The environmental earth-based aspect is recognisable in its contemporary expression.

• Neo-Paganism 

‘New’ Paganism. I refrain from using this term unless referring to others who choose it. I may choose to use it when referring to something explicitly and consciously ‘new’ within contemporary Paganism, otherwise I will avoid it, as few Pagans self-identify this way.