Embodied Heart

Going There: Addressing Bias within Goddess Spirituality

Who’s your audience? In many contexts, knowing one’s audience allows the presenter, the spiritual leader, the writer, whomever to tailor their message and to allow those who are invited into the conversation to feel included, respected and witnessed. As a trauma survivor, I’ve been in plenty of settings where my needs and life experiences placed me “outside” of what it appeared the speaker or writer had conceptualized in presenting their material. For instance, statements such as “God is in control” or “everything happens for a reason” don’t meld well with the lived reality of the violence of childhood sexual abuse.

I’ve been repeatedly confronted with social media posts within Goddess Spirituality contexts that have irked me and caused me doubts about the extent to which my faith community is equally receptive of all people. When I first became interested in Goddess Spirituality, I unconsciously assumed it was inclusive and welcoming of everyone, no matter their personal identities. As I’ve dug deeper, I’ve learned there are factions and biases I hadn’t anticipated.

One of the most apparent controversies is in relation to the “embodied” aspect of the spiritual practice. For some, embodied Goddess Spirituality and the physicality of being in a female body from birth through death are inseparable. Specifically, menstruation and childbirth are viewed as core aspects not only of one’s womenhood, but also of one’s feminine spirituality. I accept and appreciate this viewpoint and I long for it to be extended into a more inclusive model to which anyone can relate, regardless of body composition and gender expression. My Goddess is more than a uterus.

I frequently encounter the presentation of those who seek Goddess/the Divine Feminine as being white, wealthy, educated, young, attractive, straight and capable of child-bearing, adorned with the trinkets of borrowed culture without a deeper appreciation of their context or the potential exploitation that undergirds their use. Even if the expression of Goddess that people chose to pursue is within their own culture, they may accept the historical accounts of a particular Goddess without a dissection of the misogynistic or racist roots in which Her story was likely planted. I’ve attempted to circumvent these issues by conceptualizing Goddess primarily within the context of Nature. She has spoken to me in this presentation; I also question if I am self-limiting in order to stay “safe.” My Goddess transcends human characteristics, can I also connect to Her in a way that stands in solidarity with those who are oppressed, respects the unique forms cultures have made of Her, and evolves my understanding of Her as social norms change?

Those who are indifferent to others being excluded and devalued bear a mark of responsibility for those who suffer. I balk too at people who normalize their own inaction by dehumanizing the oppressors; no human is worthless. I have struggled to even dip my toes in this topic for fear of offending people and fear of being harassed. At the same time, if we are not in a particular group who is being marginalized, I think it is our responsibility to educate ourselves as to the situation and its effects, and to “call in” at least the indifferent to a place of self-examination where we wrestle with the difficult questions. Based on where I am at right now with my healing and mental health, I do not see myself seeking out direct engagement with those who discriminate within my faith community on a frequent basis, however, I think this is needed and I anticipate it as a potential area of self-evolution.

I wish to deepen my spirituality beyond blaming and shaming to an authentic and compassionate ability to co-create spaces that do not equivocate on certain norms of inclusivity and that enable each participant to meet the Divine in all Her forms.* There are situations in which not every person will be welcome—I would not knowingly allow abuse perpetrators into a trauma survivor group, for instance. The three specific areas that I count as priorities personally are welcoming people of all gender expressions (as they self-define!), balancing a wish to present material that is accessible to people of many identities with a desire to avoid co-opting and diluting individual cultural expressions, and drawing into fuller connection with my own shadow biases and hidden prejudices within a supportive community. I toggled for hours earlier this summer as to whether to restrict my Summer Self-Compassion Camp to women; I chose the “safer” option, in part because I was unwilling to express my internal conflict to others. I want my audience, as well as all who are drawn to Goddess Spirituality–whomever they may be–to know that they are seen, heard, worthy and welcome.

If your spiritual practice takes the form of Goddess Spirituality, to what extent have you grappled with the issues I shared? Where have you felt included or excluded in your spiritual walk? To what extent do you challenge yourself to confront your own biases and to call into conversation those who are indifferent to the suffering of the marginalized? Do you directly confront those who are oppressive, and, if so, what strategies have been effective?

*I acknowledge the paradox of my discussion in that I also conceptualize Goddess using female pronouns. This, to me, is a thealogical issue that is beyond the scope of this particular post.