Women of the Goddess * The original sin, the guilt of Eva, the God father, the devil, are not part of this worldview arqueomitología unraveled ancestral * The transit of matrilineal to patriarchal cultures Bernardo Analía the mid 70's, in the U.S. feminist movement, Zsuzsanna Budapest Starhawk and linked the tradition of the goddesses and witches the struggle for women's rights, creating together with other researchers of the Sacred Feminine a spiritual movement whose worldview and ritual practice did not come from any church or Judeo-Christian religion. Thus arose the Goddess Movement, the Women's Spirituality Witchcraft and celebrating the Great Goddess immanent in nature, women and cultural relations that arise from that worldview. A spirituality that has given us women the right to freedom of worship of the Divine Feminine without a male religious authority or guru enlightened defining what women should believe and how. Rather, it was women appropriated the right recreating the ancient religion of the Goddess with projections political, sexual, gender, environmental and community were present in the traditions of witches, priestesses and shamans in pre-Christian Europe and elsewhere where the Great Goddess expressed the potential of bodies souls, minds and creations of women in a positive way, giving freedom, dignity and power of connection with others without sexual subordination. Original sin, the guilt of Eve, God the Father, the Devil and the need for redemption of fallen nature are not part of the ancestral worldview. Until then religions mostly women were known and practiced spirituality and theology created and directed by men, focusing on male figures as Lord, Jesus, Allah, Krishna, Buddha, where discrimination and devaluation of women and the divine feminine remained unchanged for centuries. However, two millennia of Christianity, for example, is a relatively short when compared with the worship of the Great Goddess, worshiped from the Upper Paleolithic, 20,000 years a. C. and in the agricultural Neolithic, 7,000 years a. C., until the classical cultures of antiquity and the early centuries of Christianity. And even if Constantine had closed the temples of the Goddess and declared Christianity the official religion, the peoples of Europe continued to practice the cult of the Divine Feminine with different names and rituals lunar, seasonal and shamanic. Then, the Church created a system of persecution, torture and killing unimaginable to eradicate deep-rooted religiosity in the lives of ordinary people and what positions to women in a place of respect and dignity, especially the witches and priestesses of lunar rites and agricultural, midwives were knowledgeable about contraception and healing herbs and shamanic techniques holy vision, as people with personal power, social and spiritual within communities.
The Return of the Great Goddess in 1976, Merlin Stone published "When God was a Woman" paving the way for a series of studies on the influence of religion in the dignity or the oppression of women. That book was a pioneer and inspired further research to reinterpret myths, traditions, rites and archaeological and anthropological evidence about the religion of pre-patriarchal goddesses, performed by Barbara Walker, Monica SJOO, Riane Eisler, Caitlin Matthews, Mary Daly, Vicky Noble, Charlene Spretnak Carol Christ and those Budapest and Starhawk. Feminist spirituality has the archaeological work of Marija Gimbutas, who directed excavations in Central and Eastern Europe, exposing evidence of the Civilization of the Goddess, as she called it-that evolved between 500 and 6 000 3 000 500 a. C. independently of Mesopotamia, as a peaceful society that built weapons of war and engaged in agriculture, art, commerce and religion, and in which, according to evidence-there was no funeral ranking gender. Women and men were seen as children of a common origin Mother, Great Goddess, experiencing some kind of gender equality. Gimbutas played numerous statues of the Goddess, ritual objects and everyday life in which expresses the sacred worldview associated with the cycles of the moon, women, nature, human consciousness and all living beings with the archetype of the Bird-Serpent Goddess creator, the Goddess Sustaining (the cereal, agriculture and culture) and the Goddess of Death and Rebirth. A female trinity older than Christianity, and Hinduism, for example, held with her children, boys and consorts. This researcher of Lithuanian origin, was a reading arqueomitológica, finding that the sacred and archetypal symbols of the goddesses of later cultures were present in Neolithic settlements. Gimbutas stressed the continuity of the worldview of the Neolithic Goddess 舠 from the Paleolithic Venus of 舡 / sapiens gatherers and hunters of the caves and their survival in the traditions of post-Neolithic goddess known by the name of Eurynome, Gaia, Artemis, Hecate, Athena, Isis, Nut, Maat, Inanna, Ishtar, Alat, Asherah, Rhea, Demeter, Persephone, Diana, Juno, Minerva, Eire, Brigid, Freya, Baba Yaga, the Muses, the Fates, the Graces, among many others. Gimbutas found the thesis of Jean Ellen Harrison, an expert in Greek mythology of Cambridge in the 30's, the first to point out that the Greek goddesses were from a previous historical period before the Olympics and Hera's marriage with Zeus did not exist in its origins. That forced marriage, rather it reflected the traffic, sometimes dramatic and violent, from matrilineal to patriarchal cultures after an armed conquest and an investment of myths of origin. Even separated the warring gods of old agricultural matrilineal: Hermes, Pan, Dionysus, indicating that the worship of the goddess did not exclude the Sacred Masculine but not worshiped a god warrior father and domineering, or who raped and male deities Goddesses and women killed as in the later myths that emerged from the conquest and reform. For Harrison the Greek myths were attempts, sometimes rude and desperate to change the tradition of the Great Mother by political-religious propaganda as is the myth of Athena born from Zeus's head, armed like a warrior, replacing the ancient Athenian, a deity without a father, the patron of wisdom and intelligence and and submit to the gods 舠 archipatriarcales 舡 (as Harrison called them) as primitive, best and supreme. Robert Graves circulated outside of academic work but was Gimbutas Harrison who provided the archaeological evidence of invasive waves patrilineal as well as cultural and religious worldview of the Great Goddess until then considered by many as simply 舠 舡 fertility cults. For Meanwhile, the anthropologist Margaret Murray gave evidence of the tradition of the witches as a European shamanism which dates back to the shaman / as Paleolithic and Siberia. The neojunguianas Silvia Brinton Perera, Marion Woodman, Jean Shinoda Bolen and Clarissa Pinkola Estes, performed a similar task to the archaeological dig to the archetype of the Great Goddess of the deep personal and collective unconscious of women where culture and patriarchal ego had incarcerated, reprimanding him for not granting goddesses to spiritual, emotional and cultural body, sexuality, freedom and consciousness of women. For the Jungian, myths late as the Athena born from Zeus's head meat were women who were educated by the idea of \u200b\u200bfemininity in the patriarchal mentality, having to take on patriarchal modes of late to be recognized as the Father Daughter 舠 舡 and succeed professional or intellectual. Thealogy of feminist spirituality Thus, the practices of the Goddess Movement have a thealogy (Tea, the Goddess) rich and varied, from many sources, not just academic-it is not a unified discourse dictated by a centralized authority . For thealogy, the Goddess is experienced by women in many ways through some basic worldviews with clear intent that they play male and female stereotypes. A creative Goddess is celebrated in nature as a deity which remains immanent in the world and the universe was created. She is the life, nature, creation, spirit, plants, mountains, lakes, animals and people. It is the queen of heaven, earth and the other world, comprising the three worlds as with the Triple Pachamama: Janaj Pacha, Pacha and Uku Pacha Kay. The thealogy of the Goddess shares many views with traditions of indigenous peoples and celebrate the Sacred Feminine in the goddesses Andra Mari, Cerridwen, Ilamatecutli, Ixchel, Pachamama, Spider Woman, Woman Bison, Sedna, Qomolagna, Nu Kwa, Amaterazu, Pele, Iemanjá, Umai, Kali. The Creator is presented cyclically as triple Goddess: the Virgin of the crescent moon and spring (virgin because he belongs to itself), Mother / Adult Full full moon and the summer, and Crone of the waning moon fall and then transformed into the Dark Goddess of the new moon and winter, the aspect that is behind the Trinity manifest. She is celebrated by the women of this movement in each lunar cycle and at each station. The Triple Goddess celebrates the three ages of women and the three generations of women living in the same time and culture. And links to / the past with women and men of present and future generations. This Trinity Women is also an archetype in the deep consciousness of women at any age because it expresses different biological internal processes and capabilities to be and act. In my work with the Triple Goddess, the archetype expresses the vital energy, self-esteem and freedom (the Virgin), the ability to link with other learners without subordination (the Adult) and the ability to change and transformation (the Elder) , while a deeper transpersonal power sustains all these qualities (the Dark Goddess Origin). Also, many goddesses are patrons or protectors of a specific potential, the goddess of love, fertility, healing, the arts, justice, etc., and the women call for a particular problem with their names: Aphrodite, Ceres, Hygeia, the Muses and Themis respectively, or their native equivalent. This movement is not a monotheism with skirts (skirts), so it also celebrates the sacred from ancient masculine archetype of the Horned God of the tradition of Paleolithic and Neolithic Vegetation God as a child, loving spouse and initiated with various seasonal events cycles. Circles and Budapest and Starhawk meetings with other witches and priestesses have been devoted to the spiritual formation of women in the assemblies and circles with a conscience gender. Have published books with seasonal rituals to Sabbats and moon Esbats. And proposed initiation rites of menstruation, midlife, motherhood and menopause. And other rituals to deal with problems such as sexual abuse, to stop a rapist, decide to terminate an unwanted pregnancy, treating low self-esteem, body hatred and depression. Feminine magic spells also as a means to direct consciousness to the basic needs of employment, housing, healing, study groups. It is a spirituality where the magic is in addition to political or psychological work for the rights of women, and in which the wise serpent, the triangle the vulva and menstrual blood are some of the symbols of the sacred feminine again be used by women. In this movement there is no dogma or church structures or potatoes and a woman can celebrate the Goddess has much or little prior training, calling on other and forming a group. In the U.S. there are assemblies of heterosexual women and / or lesbian and are those that make women and men, they promote a commitment to life on earth and justice through individual and collective actions. The Goddess in Latin America in the region, women have news of books, workshops and meetings of the Goddess Movement. Perhaps most challenging is to summon a female deity in this part of the continent where religion continues to influence male self-esteem of women, denying rights and presenting Mary as a woman subordinate to the male God. When the Latin Americans hear about the Great Goddess in relation to their problems receive it as a source of fresh water in the desert. After all, just five centuries that women Columbian goddesses worshiped and still continue to do in many communities. Thus, women of the Goddess in Latin America we are bailing out the Indian goddesses in order to rediscover in them the sacred dimension of our rights. Feminist scholars and policies often fear that this spirituality is an escapist fashion women away from the fight for rights, since all religions have met have been oppressive and can not imagine something different. But the three decades of the Goddess movement are sufficient to prove the intimate relationship that has nourished the spiritual between rights and feminist spirituality. For those who celebrate the Goddess both threads are woven together. In 舠 舡 The Spiral Dance, Starhawk says that the feminist movement itself is magical and spiritual, as well as political. It is spiritual because it is aimed at the liberation of the human spirit to heal our fragmentation, to get to be complete. It is magical because it changes the consciousness expands our perception and gives us a new vision, using a concept of witchcraft, that is, the art of changing consciousness at will.舠 For me there was a natural connection between the movement to empower women and a spiritual tradition based on the Goddess 舡, says Starhawk. For women of the Goddess religion is a dimension of life is too important to leave solely in the hands of men and patriarchal religions spirituality as the only options. Women who do not identify with atheism or agnosticism, want to end the sacredness gap that patriarchy left in their souls and bodies. A vacuum is almost always occupied by images negative themselves. The Return of the Goddess expresses the need and the right. The author investigates women's sacred traditions and works with the archetype of the Triple Goddess. analiabernardoyahoo.com. LaMedinaVirTuaL shared
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