Trusting the Language of Goddess

by Theresa Curtis-Diggs 

Attention or conscious concentration on almost any part of the body produces some deep physical effect on it. - Charles Darwin

In my studies of ancestral wisdom concerning the primordial symbolism defining the Divine Vulva (but it could be any ancient image) I have often wondered about, and asked other women, how they connect with the goddesses of old.

These friends provide me with a variety of ideas which are probably controversial and mostly personal, and I appreciate them opening up to share. It is a difficult subject to broach, not one to bring up at the bus stop (at least not yet!) and I have decided I would like to investigate different ways of knowing in order to provide a general roadmap for those of us involved in doing divine research. I welcome any criticisms or alternative ideas on this topic, as it is the truth we are all trying to get at, and no one of us owns all the truth as all of us own some of the truth.

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The Goddess is Alive in Every Woman

The True Story of How She Came to Be, How She Disappeared, & How She Returned

by Susun S. Weed

In the beginning, everything began, as it always does, with birth. The Great Mother of All gave birth, and the Earth began to breathe. Again, and again, and again, the Great Mother gave birth. And the plants began to breathe and the animals began to breathe and the two-legged ones began to breathe. All forms of life began to breathe. To breathe, to live. In the air, on the land, in the water, and even in the fires of deep sulfurous vents where light never shines, all forms of life began to breathe. And they were all very hungry.

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Priestessing Goddess Onto the World Stage: We can no longer afford to be invisible

by Rev. Karen Tate, Media Director
Temple of the Goddess

As the Media Director of Temple of the Goddess, I recently accompanied its Foundress and Director, Xia, to a presentation hosted by a cable television network, Charter Media.  Charter had put out a call to a diverse range of religious organizations in the city to invite them to participate in a new cable program they were initiating called Faith.  As we sat there listening to the intention of Charter, to bring spiritually uplifting messages to the airwaves, from all religious corners of southern California, we realized our dream and vision, years in the making, might soon be a reality.  But were we really ready to fully step into the public spotlight?

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Not Right – Part II

by Michael Bland

the Modern Failure to Recognise the Iconology of the Palaeolithic Female Figures and Figurines, Viewed in the Light of Insanity

I know of only one occasion where Ludwig Wittgenstein specifically mentions self-deception (Selbsttäuschung or Selbstbetrug) in his writings: simply this isolated remark (written in 1938): “Nichts ist so schwer, als sich nicht betrügen” (Wittgenstein 1977, 34) – ie. “Nothing is so difficult as not deceiving oneself.” Famously, however, he also wrote this:

Philosophy is a battle against the bewitchment of our intelligence by means of language.

(Wittgenstein 1953, para.109)

And certainly we know that we human adults can sometimes deceive and delude ourselves, sometimes even en masse. (All normal adults surely know this, whatever they might sometimes deludedly say.)16 And the means of language is after all a mass, cultural means. Moreover, there are key features of human thought and language which are evidently intercultural17  – as in the case of the the material example of this article (especially as regards the apparently imitative origin of the Indo-European root *mā-, ‘mother’). First and foremost in this article, through reference to a highly symbolic yet perfectly material example, I have been illustrating the bewitchment of human intelligence by means of language. But I believe I have also been demonstrating the remedy.

However the success of the remedy depends ultimately on the will of the patient. And in that regard, according to Wittgenstein (writing in 1931), there is a very substantial difficulty to be overcome:

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Women, Power and Religion in Ancient Athens

by Harita Meenee

Statue of Athena from the famous sanctuary of Asklepios, the patron of medicine, in Epidaurus (Peloponnese, Southern Greece). The goddess was also known for her healing powers. (Photo by author)

If there ever was an intimate connection between state and religion, we can see it quite clearly in ancient Athens. The very name of the city is attributed to a goddess—Athena, its protectress and guardian. There are different versions of how this came to be as she competed against Poseidon, the angry god of the sea and earthquakes. A fascinating story about this fight comes surprisingly from a Christian writer, St. Augustine:

At the time of Kekrops [legendary king of Athens] an olive tree suddenly sprung up on the hill of the Akropolis and a spring gushed out near that spot. Kekrops asked the oracle for advice and received the response that the spring suggested Neptune [Poseidon], while the olive tree pointed to Minerva [Athena]. Kekrops called an assembly of all the citizens, male and female, to vote on the question; for at that time and in that place the custom was that women as well as men should take part in discussions about the affairs of state.

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The Meeting

by Judith Laura

On a dark autumn night with only a waning crescent moon lighting the sky, Cora made her way up from the subway and onto the streets of the city. She feared going out at night. But her desire to attend the meeting of her women's political action group was stronger than her fear.

Her confidence boosted by the high pitched emergency whistle she wore around her neck, the canister of chemical spray in her purse, and her recently completed beginner's course in Karate, Cora weaved her way among the men congregating on corners and the homeless shivering against the buildings and lying on top of the subway grates.

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Seeking the Goddess in Silence – the Quaker Goddess Network

by Liz Perkins

Many of us who walk the Goddess path have come to it from other spiritual traditions, the most likely being Christianity. For some, this is a past to be left behind; some religious groups make it harder than others for those who want to move on, or we may have had difficult experiences as children. For others, the traditions in which we were brought up, or which we embraced in our earlier years, still have meaning and resonance for us, even as we recognise a new way opening up. This dilemma is not easy to resolve, and those who honour it may do so in solitude – it can, after all, feel like a very individual problem, not amenable to sharing.

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Death and Other Love Songs: On Midwifing the Death of My Father

by Jacqui Woodward-Smith

In memory of Ronald Henry Smith, 14th September 1929 to 17th August 2007 and for ‘She who births us, and waits for us at the end of a life, to take us to another shore’1

And when life can no longer hold you let the red and white springs sing you home …2

I thought long and hard about whether to write this article; death is such an intimate, personal thing that I thought perhaps it would be a betrayal of my father, who I loved more dearly than I can ever say. And yet, when I think about the days and months before his death, about the honesty, openness, dignity, and humour with which he approached his final moment I know that he would say that it was ok. That if it helped others to be less afraid then his death should be shared. Ultimately, his final journey was his alone, and I can only relate my experience of it, so perhaps there can be no betrayal after all. The secrets of that journey have gone with him and I can only share what I know. From my own perspective I do know that death should not be hidden, as is so encouraged in our society, and that the strongest memory I have of those last hours, and the days following it, are of the savage beauty and fierce love to be found at the heart of the Crone.

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