goddess movement

{{Main|Great Goddess hypothesis}}

{{Further|Women in prehistory|Matriarchy|Women's liberation movement}}

In the 19th century, some first-wave feminists such as Matilda Joslyn Gage and Elizabeth Cady Stanton published their ideas describing a female deity,{{Cite book|last=Stein|first=Diane|title=Diane Stein's Guide to Goddess Craft|date=2001|publisher=The Crossing Press|isbn=1580910912|location=Freedom, CA|pages=23}} whilst anthropologists such as Johann Jakob Bachofen examined the ideas of prehistoric matriarchal Goddess cultures in the Mediterranean region. There are also post-traditional Goddess feminists who claim that female theologies are more ancient, having emerged in and around Prehistoric Europe during the Upper Paleolithic period or 30,000 years ago: the Great Goddess hypothesis.{{Cite book|last=Frank Parsons|first=Susan|title=The Cambridge Companion to Feminist Theology|url=https://archive.org/details/cambridgecompani00pars|url-access=limited|date=2002|publisher=Cambridge University Press|isbn=052166327X|location=Cambridge, UK|pages=[https://archive.org/details/cambridgecompani00pars/page/n99 79]}} It is said that these theologies were suppressed in the west when Christianity outlawed all pre-Christian religions through a series of edicts by Theodosius I. These ideas gained additional traction during the second-wave feminism movement. In the 1960s and 1970s, feminists who became interested in the history of religion also refer to the work of Helen Diner (1965),{{cite book |author-link=Bertha Diener |last=Diner |first=Helen |title=Mothers and Amazons |publisher=Julian Press |date=1965}} whose book Mothers and Amazons: An Outline of Female Empires was first published in German in 1932; Mary Esther Harding (1935),{{cite book |last=Harding |first=M. Esther, MD |title=Woman's Mysteries: Ancient and Modern |publisher=Longmans, Green and Co |date=1935}} the first significant Jungian psychoanalyst in the United States; Elizabeth Gould Davis (1971); and Merlin Stone (1976).

{{Women and Spirituality Trilogy}}

Since the 1970s, Goddess Spirituality has emerged as a recognizable international cultural movement.{{Cite book|last1=Tøllefsen|first1=Inga Bårdsen|title=Female Leaders in New Religious Movements|last2=Giudice|first2=Christian|date=2017|publisher=Palgrave Macmillan|isbn=978-3-319-61526-4|location=Cham, Switzerland|pages=244}} In 1978 Carol P. Christ's widely reprinted essay "Why Women Need the Goddess,"{{cite web |title=Why Women Need the Goddess |first=Carol P. |last=Christ |website=GoddessAriadne.org |publisher=Ariadne Institute |url=http://www.goddessariadne.org/#!why-women-need-the-goddess-part-1/cufo |access-date=2015-05-14 |archive-url=https://web.archive.org/web/20191102041700/https://www.goddessariadne.org/#!why-women-need-the-goddess-part-1/cufo |archive-date=2019-11-02 |url-status=live }} which argues in favor of the concept of there having been an ancient religion of a supreme goddess, was presented as the keynote address to an audience of over 500 at the "Great Goddess Re-emerging" conference at the University of California, Santa Cruz;{{cite web |title=Carol Christ -- interviewed for the Signs out of Time project |website=Belili Productions |url=http://www.belili.org/marija/bios/carol_christ.html |access-date=October 29, 2015 |archive-url=https://web.archive.org/web/20150923183345/http://www.belili.org/marija/bios/carol_christ.html |archive-date=September 23, 2015 |url-status=live }} it was first published in The Great Goddess Issue of Heresies: A Feminist Publication on Art and Politics (1978).{{cite journal |last=Christ |first=Carol P. |title=Why Women Need the Goddess |journal=Heresies Magazine |year=1978 |volume=2 |issue=1 |url=https://archive.org/stream/heresies_05#page/n9/mode/2up |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160407231415/https://archive.org/stream/heresies_05#page/n9/mode/2up |archive-date=2016-04-07 |url-status=live }} Carol P. Christ also co-edited the classic feminist religion anthologies Weaving the Visions: New Patterns in Feminist Spirituality (1989) and Womanspirit Rising (1979/1989); the latter included her essay "Why Women Need the Goddess."

From 1974 to 1984, WomanSpirit, a journal edited in Oregon by Jean and Ruth Mountaingrove, published articles, poetry, and rituals by women, exploring ideas and feelings about female deity.{{cite book |title=Circle of Power: Shifting Dynamics in a Lesbian-Centered Community |first1=La Verne |last1=Gagehabib |first2=Barbara |last2=Summerhawk |publisher=New Vitroia Publisher |date=2000 |isbn=1-892281-13-9 |url=https://books.google.com/books?id=Zao3wTyYE6MC&pg=PA61 |page=61 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=Zao3wTyYE6MC&pg=PA61 |archive-date=2016-01-09 |url-status=live }} The journal The Beltane Papers, which started publication at about the same time, continued until mid-2011.{{cite web |title=I am sorry to announce that TBP is no longer in print. |website=THe Beltane Papers |url=http://thebeltanepapers.net/ |access-date=October 29, 2015 |archive-url=https://web.archive.org/web/20150912064136/http://thebeltanepapers.net/ |archive-date=September 12, 2015 |url-status=live }} The Goddess movement has found voice in various films and self-published media, such as the Women and Spirituality trilogy made by Donna Read for the National Film Board of Canada.

Maria de Naglowska, a Russian émigré in France, established and led a short-living occult, sexual magical and Satanic society known as the Brotherhood of the Golden Arrow ({{langx|fr|Confrerie de la Flèche d'Or}}) in Paris from 1932 to 1935. Naglowska's occult teaching centered on what she called the "Third Term of the Trinity", in which the Holy Spirit of the classic Christian trinity is recognized as the divine feminine.{{cite book |surname=Naglowska |given=Maria de |authorlink=Maria de Naglowska |title=The Light of Sex: Initiation, Magic, and Sacrament |others=Introd., notes and trans. by William Traxler |year=2011 |publisher=Inner Traditions |pages=4–8 |isbn=9781594774157}}

{{main|Church of Aphrodite}}

File:Venus symbol.svg

One of the earliest precursor to the contemporary Goddess movement was the Church of Aphrodite, a religious organization founded and registered in 1938 by male feminist Gleb Botkin, first in West Hempstead, New York and later in Charlottesville, Virginia. The Monotheistic church believes in a singular female goddess, who is named after the ancient Greek goddess of love, Aphrodite. The relationship between the Goddess Aphrodite and the visible world may be illustrated by that between a mother and her child, and the creation of the world was like a woman giving birth. The church did not continue long after Botkin's death in 1969, some of his followers went on to join new neopagan movements.{{cite journal |surname=Galtsin |given=Dmitry |title=Gleb Botkin and the Church of Aphrodite (1938–1969) |date=2012 |journal=The Pomegranate: The International Journal of Pagan Studies |volume=14 |issue=1 |pages=91–108}}{{cite book |surname=Clifton |given=Chas S. |author-link=Chas S. Clifton |title=Her Hidden Children: The Rise of Wicca and Paganism in America |publisher=AltaMira Press |place=Lanham, Md |year=2006 |isbn=978-0-7591-0202-6}}

File:Seal of Inanna, 2350-2150 BCE.jpg cylinder seal depicting the goddess Inanna resting her foot on the back of a lion while Ninshubur stands in front of her paying obeisance, c. 2334–2154 BC]]

Associated terms sometimes used within the movement include the following:

• Goddesses refers to a local or specific deity linked clearly to a particular culture and often to particular aspects, attributes and powers (for example: the Mesopotamian goddess Inanna/Ishtar; Athena; or Hindu goddesses like Sarasvati, the goddess of learning, poetry, music, inspiration and wisdom; and Lakshmi goddess of wealth and sovereignty).
• The Goddess or the Great Goddess is a female deity that is regarded as primary. Such a religious system existed historically in many cultures, though not under the same names and not necessarily with the same traits. If there is a male god, he is often seen as her equal, or his powers may be seen as deriving from her.{{cite book|title=Matriarchal Mythology in Former Times and Today (pamphlet)|last=Göttner-Abendroth|first=Heide|date=1987|publisher=Crossing Press|author-link=Heide Göttner-Abendroth}} These terms are not usually understood to refer a single deity that is identical across cultures but rather a concept common in many ancient cultures, which those in the Goddess movement want to restore. When Goddess is spoken of as a personal guardian, as in 'my Goddess' it means 'my worldview in Goddess spirituality.'
• Goddess Spirituality is sometimes used as a synonym for Goddess Movement and sometimes as the spiritual practice that is part of the Goddess movement. It could also refer to the Goddess Movement's ethos, particularly when used to construct Christianity as the diametrical opposite of the Goddess.{{Cite book|title=Christian Goddess Spirituality: Enchanting Christianity|last=Beavis|first=Mary Ann|publisher=Routledge|year=2016|isbn=9781138936881|location=New York|pages=29}} Here, the term becomes a distinguishing concept that sets the movement apart from Christianity with little room for overlap.
• Goddessing is a recent contribution to Goddess vocabulary, possibly derived from the British journal of the same name, following from Mary Daly's suggestion that deity is too dynamic, too much in process and changing continually, to be a noun, and should better be spoken as a verb (Daly 1973). Goddessing may also mean Goddess culture, Goddess way of life, Goddess practice, or 'my goddessing' as in my individual interpretation and experience of Goddess.
• Priestess refers to women who dedicate themselves to one or more goddesses. It may or may not include leadership of a group, and it may or may not include legal ordination. The analogous term for men is "priest." However, not everyone who dedicates themselves to the Goddess or goddesses calls themselves a priestess (or priest).
• Thealogy is a term whose first use in the context of feminist analysis of religion and discussion of Goddess is usually credited to Naomi Goldenberg, who used the term in her book Changing of the Gods.{{cite book|url=https://archive.org/details/changingofgodsfe00gold|url-access=registration|title=Changing of the Gods: Feminism & the End of Traditional Religions|last=Goldenberg|first=Naomi|date=1979|publisher=Beacon Press|isbn=0-8070-1111-8|location=Boston|pages=[https://archive.org/details/changingofgodsfe00gold/page/96 96]–99|access-date=2015-10-30}} It substitutes the Greek feminine prefix "thea-" for the supposedly generic use of the Greek masculine prefix "theo-". It refers to the activity of determining the meaning of Goddess as opposed to theology, which reflects on the meaning of God. Frequently used to mean analysis of Goddess thought and mysticism, it can also be used more liberally to mean any kind of divine, not just deity divine, as in meditation, ethics, ritual pragmatics.

Capitalization of terms such as "Goddess" and "Goddesses" usually vary with author or with the style guides of publications or publishers. Within the Goddess community, members generally consider it proper to capitalize the word "Goddess", but not necessary when generic references are made, as in the word "goddesses".

Participants in the Goddess movement often invoke ancient religion and mythology. Some skeptics argue that these have been reconstructed from ancient sources and others are modern inventions.{{cite news |first=Charlotte |last=Allen |url=https://www.theatlantic.com/magazine/archive/2001/01/the-scholars-and-the-goddess/5910/ |title=The Scholars and the Goddess: Historically speaking, the 'ancient' rituals of the Goddess movement are almost certainly bunk |work=The Atlantic Monthly |date=January 1, 2001 |access-date=March 7, 2017 |archive-url=https://web.archive.org/web/20120709104916/http://www.theatlantic.com/magazine/archive/2001/01/the-scholars-and-the-goddess/5910/ |archive-date=July 9, 2012 |url-status=live }} Indeed, these myths are not interpreted literally,{{citation needed|date=July 2022}} but rather figuratively or metaphorically as reflecting ancient understandings and worldviews. For instance, creation myths are not seen as conflicting with scientific understanding but rather as being poetic, metaphoric statements that are compatible with, for example, the theory of evolution, modern cosmology, and physics.{{cite book |last=Starhawk |title=The Spiral Dance: A Rebirth of the Ancient Religion of the Goddess |publisher=Harper |date=1999 |orig-year=1979 |url=https://books.google.com/books?id=XGzxpDzbqG8C |isbn=978-0-0621-2522-4 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=XGzxpDzbqG8C |archive-date=2016-01-09 |url-status=live }}{{cite book |last=Budapest |first=Zsuzsanna |title=The Holy Book of Women's Mysteries, Part II |publisher=Susan B. Anthony Books |date=1980 |isbn=978-0-9370-8103-7}} Mythological sources of the Goddess movement are often considered modern reconstructions of ancient myths that predated a "patriarchal period," the Great Goddess hypothesis, influenced by the Kurgan hypothesis, and therefore very little would have been written about them.{{Cite book|title=Robert Graves and the Classical Tradition|last=Gibson|first=A.G.G.|publisher=Oxford University Press|year=2015|isbn=9780198738053|location=Oxford|pages=179}} Aside from the reflection of ancient understanding of these, there are adherents who also turn to contemporary scholarship and literature such as Robert Graves' The White Goddess. Some of this work's interpretation of the Greek mythology (based mainly on James Frazer's The Golden Bough, such as the annual sacrifice of a king that represents a god) were adopted as the basis to describe the goddess' aging and rejuvenation with the seasons. The myth of Demeter and Persephone is one that has often been reinterpreted.{{cite book |last=Christ |first=Carol P. |title=The Laughter of Aphrodite: Reflections on a Journey to the Goddess |publisher=Harper & Row |date=1987 |url=https://archive.org/details/laughterofaphrod00chri |url-access=registration |page=[https://archive.org/details/laughterofaphrod00chri/page/109 109] |isbn=978-0-0625-0146-2 |access-date=2015-10-30 }}{{cite book |last=Spretnak |first=Charlene |title=Lost Goddesses of Ancient Greece: A Collection of Pre-Hellenic Myths |publisher=Beacon |date=1978 |url=https://books.google.com/books?id=FFU-80jbkH4C&pg=PA106 |pages=106–107 |isbn=978-0-8070-1343-4 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=FFU-80jbkH4C&pg=PA106 |archive-date=2016-01-09 |url-status=live }}{{cite book |last=Pollack |first=Rachel |title=The Body of the Goddess: Sacred Wisdom in Myth, Landscape and Culture |publisher=Element |date=1997 |isbn=978-1-8523-0871-1}}

A common claim within the Goddess movement is that myths from supposed ancient matriarchal societies were behind key elements in Christianity, particularly in the beliefs that "matriarchies fostering goddess worship influenced the attitudes of early Christians toward Mary" and that "the Catholic Church was originally matriarchal with Mary Magdalene, not Peter, as its head."{{Cite book|title=What Every Catholic Should Know About Mary|last=McNally|first=Terrence|publisher=Xlibris Corporation|year=2009|isbn=9781441510525|pages=174}} The Goddess movement views devotion to female Christian figures such as the female saints as a continuation of ancient Goddess worship.{{Cite book|title=The Bloomsbury Companion to New Religious Movements|last1=Chryssides|first1=George|last2=Zeller|first2=Benjamin|publisher=Bloomsbury Academic|year=2014|isbn=9781441190055|location=London|pages=261}}

File:Rene Antoine Houasse - Minerva and the Triumph of Jupiter, 1706.jpg and the Triumph of Jupiter by René-Antoine Houasse (1706), showing the goddess Athena sitting at the right hand of her father Zeus while the goddess Demeter sits in the background holding a scythe.]]

Goddess Spirituality characteristically shows diversity: no central body defines its dogma. Yet there is evolving consensus on some issues such as: the Goddess in relation to polytheism, monotheism, and pantheism; and immanence versus transcendence, and other ways to understand the nature of the Goddess. There is also the emerging agreement that the Goddess fulfills the basic functions of empowering women and fostering ethical and harmonious relationships among different peoples as well as between humans, animals, and nature.{{Cite book|title=Dictionary of Feminist Theology|last=Russell|first=David|publisher=Westminster John Knox Press|year=1996|isbn=0664220584|location=Louisville|pages=[https://archive.org/details/dictionaryoffemi00russ/page/131 131]|url-access=registration|url=https://archive.org/details/dictionaryoffemi00russ/page/131}}

One question often asked is whether Goddess adherents believe in one Goddess or many goddesses: Is Goddess spirituality monotheistic or polytheistic?{{cite book |author-link=Cynthia Eller |last=Eller |first=Cynthia |title=The Myth of Matriarchal Prehistory: Why an Invented Past Won't Give Women a Future |publisher=Beacon Press |date=2000 |url=https://books.google.com/books?id=E0mvTyM6GVUC |isbn=978-0-8070-6793-2 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=E0mvTyM6GVUC |archive-date=2016-01-09 |url-status=live }} This is not an issue for many of those in the Goddess movement, whose conceptualization of divinity is more all-encompassing.{{cite web |last=Starhawk |title=Starhawk's Response to Charlotte Allen's Article Letter to the Editor of the Atlantic Monthly |date=January 5, 2001 |url=http://www.belili.org/marija/allen_response.html |access-date=January 25, 2006 |archive-url=https://web.archive.org/web/20061019105758/http://www.belili.org/marija/allen_response.html |archive-date=October 19, 2006 |url-status=live }} The terms "the Goddess", or "Great Goddess" may appear monotheistic because the singular noun is used. However, these terms are most commonly used as code or shorthand for one or all of the following: to refer to certain types of prehistoric goddesses; to encompass all goddesses (a form of henotheism); to refer to a modern metaphoric concept of female deity; to describe a form of energy, or a process.{{cite book |last=Long |first=Asphodel P. |title=In A Chariot Drawn By Lions: The Search for the Female in Deity |url=https://archive.org/details/inchariotdrawnby0000long |url-access=registration |publisher=Crossing Press |date=1993 |isbn=978-0-8959-4576-1}}

The concept of a singular divine being with many expressions is not a new development in thought: it has been a major theme in India for many centuries, at the very least as far back as the 5th century, though hymns in the early Vedas too speak of a one-Goddess-many-goddesses concept.Jayran, Shan. Presentation at Goddess Studies Colloquium. Bristol, United Kingdom (2000).

Another point of discussion is whether the Goddess is immanent, or transcendent, or both, or something else. Starhawk speaks of the Goddess as immanent (infusing all of nature) but sometimes also simultaneously transcendent (existing independently of the material world). Many Goddess authors agree and also describe Goddess as, at one and the same time, immanently pantheistic and panentheistic. The former means that Goddess flows into and through each individual aspect of nature—each tree, blade of grass, human, animal, planet; the latter means that all exist within the Goddess.

Starhawk also speaks of the Goddess as both a psychological symbol and "manifest reality. She exists and we create Her" (italics hers).{{harvnb|Starhawk|1999|p=77}} Carol P. Christ (2003), describes what she sees as similarities between Goddess theology and process theology, and suggests that Goddess theologians adopt more of the process viewpoint.

The theological variations that characterize the Goddess movement can also be classified into two: the views that describe the Goddess as a metaphor and those that consider the Goddess as a deity. The former emerged from among Jewish and Christian adherents and maintains that the Goddess serves as the means of talking about, imagining, or relating to the divine and this is demonstrated in the push to recover the feminine face of God based on scriptural and historical sources.{{better source needed|date=July 2022}} On the other hand, the theology that the Goddess is a deity, with importantly and unchangeably female persona, emerged out of the feminists who came from polytheistic faiths such as Hinduism, Buddhism, Native American, and traditional African religions. The goddesses in this theology are rarely understood as metaphors or images since they have distinct individual features and that worshippers can interact with their suprahuman personages or symbols.{{better source needed|date=July 2022}}

File:Kaliposter1940s.jpg, shown standing atop Shiva, wearing a necklace of severed heads, in front of a fiery background]]

Although the Goddess movement has no specific code of behavior, there are commonly held tenets and concepts within the movement that form a basis for ethical behavior.{{cite web |last=Christ |first=Carol P. |title=Musings on the Goddess and Her Cultural Despisers--Provoked by Naomi Goldenberg |date=2005 |url=http://www.belili.org/marija/carol_christ.html |access-date=January 25, 2006 |archive-url=https://web.archive.org/web/20041215224641/http://www.belili.org/marija/carol_christ.html |archive-date=December 15, 2004 |url-status=live }} Those participants in Goddess spirituality who define themselves as Wiccan, usually follow what is known as the Wiccan Rede: " 'An it harm none, do what ye will", ("an" being an archaic English word understood to mean "if", or "as long as"). Many also believe in the Threefold Law, which states that "what you send (or do), returns three times over". Some traditions believe that this means it will be returned to the sender three times, or in a portion three times in volume, while others say it will instead be returned to the sender on three levels of being—physical, mental, and spiritual. Still others postulate that the number "three" is symbolic, meant to indicate a magnified karmic result for one's actions.

Some people in the Goddess movement honor the Triple Goddess of Maiden, Mother, and Crone. The Maiden aspect of the Goddess is the archetype of a young woman or a child, representing independence and strength; the Mother aspect is the archetype of a nurturing mature woman; and the Crone aspect is the archetype of an old woman that represents wisdom, change, and transformation.

Because the Crone aspect of the Goddess is understood by some to be destructive at times, some consider it to contain both positive and negative imagery and to present an ethical quandary. The Hindu Goddess Kali, or Kali Ma, is often seen as an example of the Crone aspect. The concept is that the corrective force in a Dark Age must be a righteously directed dark force. Thus, to combat the demons of ignorance, ego, anger, etc., the darker aspect manifests. Later on, even her fierce image softens in the love of her devotees. Her duality is easily reconciled with the monism of Hinduism, which claims to understand the fundamental unity of truth as being impersonal and stratified in an ego-knotted existence (such as the human condition), and thus to the evil or unrighteous she is destruction personified and to the loving and moral devotee she is nothing but the love of the mother.

Other Goddess ethical beliefs are that one should not harm the interconnected web of life, and that peace and partnership should be the goals, rather than war and domination. According to Goddess theologian Carol P. Christ the following are ethical touchstones:

{{blockquote|"Nurture life; Walk in love and beauty; Trust the knowledge that comes through the body; Speak the truth about conflict, pain, and suffering; Take only what you need; Think about the consequences of your actions for seven generations; Approach the taking of life with great restraint; Practice great generosity; Repair the web."}}

{{Main|Matriarchal religion}}

File:Willendorf-Venus-1468.jpg (circa 28,000-25,000 B.C.)]]

The Goddess movement draws some of its inspiration from the work of archaeologists such as Marija Gimbutas,{{cite book |last=Gimbutas |first=Marija |author-link=Marija Gimbutas |title=The Gods and Goddesses of Old Europe, 6500-3500 B.C.: Myths and Cult Images |publisher=University of California Press |date=1982 |orig-year=1974 |url=https://books.google.com/books?id=zKFFOoPlyjIC |isbn=978-0-5202-5398-8 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.co.uk/books?id=zKFFOoPlyjIC |archive-date=2016-01-09 |url-status=live }}{{cite book |last=Gimbutas |first=Marija |title=The Language of the Goddess: Unearthing the Hidden Symbols of Western Civilization |publisher=Thames & Hudson |date=2001 |orig-year=1989 |isbn=978-0-5002-8249-6 }}{{cite book |last=Gimbutas |first=Marija |title=The Civilisation of the Goddess: The World of Old Europe |publisher=Harper San Francisco |date=1993 |orig-year=1991 |isbn=9780062508041 |oclc=924859108}}{{cite book |title=Catal-huyuk. A Neolithic Town In Anatolia |last=Mellaart |first=James |publisher=McGraw-Hill |location=New York |date=1967 |url=https://archive.org/details/Catal-huyuk.ANeolithicTownInAnatolia |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160411154925/https://archive.org/details/Catal-huyuk.ANeolithicTownInAnatolia |archive-date=2016-04-11 |url-status=live }} whose interpretation of artifacts excavated from "Old Europe" points to societies of Neolithic Europe that were "matristic" or "goddess-centered" worshipping a female deity of three primary aspects,{{cite book |author-last=Hayden |author-first=Brian |year=1987 |chapter=Old Europe: Sacred Matriarchy or Complementary Opposition? |chapter-url=https://books.google.com/books?id=qY973Ah43qoC&pg=PA17 |editor-last=Bonanno |editor-first=Anthony |title=Archaeology and Fertility Cult in the Ancient Mediterranean: Papers Presented at the First International Conference on Archaeology of the Ancient Mediterranean, the University of Malta, 2-5 September 1985 |location=Amsterdam |publisher=B. R. Grüner |pages=17–30 |isbn=9789060322888}} which has inspired some neopagan worshippers of the Triple Goddess.

Heide Göttner-Abendroth, working in the 1970s to mid-1980s, called these cultures "matriarchies", introducing a feminist field of "Modern Matriarchal Studies". She presented a theory of the transformation of prehistoric cultures in which the local goddess was primary and the male god, if any, derived his power from the goddess. In what she terms the "Downfall", which occurred at varying times throughout a multitude of cultures, the gods overcame and subjugated the goddesses.{{harvnb|Göttner-Abendroth|1987}}

Göttner-Abendroth's terminology is idiosyncratic. The term "matriarchy" to describe these cultures has been rejected by many Goddess-movement scholars, especially those in North America, because it implies female domination as the reverse of male domination in patriarchy. These scholars deny such a reversal, asserting these prehistoric cultures were egalitarian, though matrilineal - inherited assets and parentage traced through the maternal line.{{cite web |last=Dashu |first=Max |title=Knocking Down Straw Dolls: A critique of Cynthia Eller's 'The Myth of Matriarchal Prehistory' |website=Suppressed Histories |url=http://www.suppressedhistories.net/articles/eller.html |access-date=December 30, 2005 |date=2000 |url-status=dead |archive-url=https://web.archive.org/web/20051203215431/http://www.suppressedhistories.net/articles/eller.html |archive-date=December 3, 2005 }}{{cite book |last=Eisler |first=Riane |title=The Chalice and the Blade: Our History, Our Future |publisher=HarperSanFrancisco |date=2011 |orig-year=1987 |url=https://books.google.com/books?id=U-nWXwQzH3cC |isbn=978-0-0620-4630-7 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20150905122958/https://books.google.com/books?id=U-nWXwQzH3cC |archive-date=2015-09-05 |url-status=live }}{{cite book |last=Lerner |first=Gerda |title=The Creation of Patriarchy |publisher=Oxford University Press |date=1986 |url=https://archive.org/details/creationofpatria0000lern |url-access=registration |isbn=978-0-1950-5185-8 |access-date=2015-10-30 }} According to Riane Eisler, cultures in which women and men shared power, and which worshiped female deities, were more peaceful than the patriarchal societies that followed.

Ian Hodder's reinterpretation of Gimbutas and Mellaart's works disputes the existence of "matriarchal" or "matrifocal" cultures, as do some other archaeologists and historians in this field.{{cite book |last=Meskell |first=Lynn |author-link=Lynn Meskell |chapter=Twin Peaks: The Archaeologies of Çatalhöyuk |editor-last=Goodison |editor-first=Lucy |editor-first2=Christine |editor-last2=Morris |title=Ancient Goddesses |publisher=University of Wisconsin Press |year=1998 |isbn=978-0-2991-6320-4}}{{cite book |author-link1=Ruth Tringham |last1=Tringham |first1=Ruth |last2=Conkey |first2=Margaret |chapter=Rethinking Figurines: A Critical View from Archaeology of Gimbutas, the 'Goddess' and Popular Culture |editor-last=Goodison |editor-first=Lucy |editor-first2=Christine |editor-last2=Morris |title=Ancient Goddesses |publisher=University of Wisconsin Press |year=1998 |isbn=978-0-2991-6320-4}}{{cite book |last=Hutton |first=Ronald |title=The Pagan Religions in the Ancient British Isles |publisher=Wiley |year=1993 |isbn=978-0-6311-8946-6}} However, mythologist Joseph Campbell compared the importance of Gimbutas' output to the historical importance of the Rosetta Stone in deciphering Egyptian hieroglyphs. Marija Gimbutas, often dubbed "Grandmother of the Goddess Movement" in the 1990s,{{cite journal |first=Lauren E. |last=Talalay |title=Bryn Mawr Classical Review 1999.10.05 |url=http://ccat.sas.upenn.edu/bmcr/1999/1999-10-05.html |journal=Bryn Mawr Classical Review |date=October 5, 1999 |access-date=January 18, 2009 |archive-url=https://web.archive.org/web/20001217172800/http://ccat.sas.upenn.edu/bmcr/1999/1999-10-05.html |archive-date=December 17, 2000 |url-status=live }} continues to be cited by many feminist writers, including Max Dashu. Many other scholars, including Joan Marler and Marguerite Rigoglioso, support her work.{{cite web |last=Marler |first=Joan |title=The Myth of Universal Patriarchy |date=2003 |url=http://www.belili.org/eller-response.html |access-date=June 22, 2020 }}{{Dead link|date=June 2024 |bot=InternetArchiveBot |fix-attempted=yes }}{{cite web|last=Marler |first=Joan |title=Correcting the Picture, Letter to the Editor of Scientific American |website=Awakened Woman |date=March 2004 |url=http://www.awakenedwoman.com/marler_hodder.htm |access-date=January 25, 2006 |url-status=dead |archive-url=https://web.archive.org/web/20051109011350/http://www.awakenedwoman.com/marler_hodder.htm |archive-date=November 9, 2005 }}{{cite conference |last=Rigoglioso |first=Marguerite |title=Women's Spirituality Scholars Speak Out: A Report on the 7th Annual Gender and Archeology Conference at Sonoma State |date=2002 |url=http://belili.org/marija/rigoglioso.html |access-date=January 25, 2006 |archive-url=https://web.archive.org/web/20030415224625/http://www.belili.org/marija/rigoglioso.html |archive-date=April 15, 2003 |url-status=live }} Still, Gimbutas' theories had been widely criticized as mistaken in their dating, archaeological context, and typologies.{{cite book |first=Roberta |last=Gilchrist |title=Gender and Archaeology: Contesting the Past |page=25 |date=1999 |publisher=Routledge |url=https://books.google.com/books?id=88Gurj7qaGAC&pg=PA25 |isbn=978-1-1346-0700-6 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=88Gurj7qaGAC&pg=PA25 |archive-date=2016-01-09 |url-status=live }} Some archaeologists consider her goddess hypothesis implausible,{{cite book |first=Ruth |last=Whitehouse |chapter=Gender Archaeology in Europe |editor-last=Nelson |editor-first=Sarah Milledge |title=Handbook of Gender in Archaeology |date=2006 |page=756 |publisher=Rowman & Littlefield |chapter-url=https://books.google.com/books?id=EtIQUpgo2cEC&pg=PA756 |isbn=978-0-7591-0678-9 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=EtIQUpgo2cEC&pg=PA756 |archive-date=2016-01-09 |url-status=live }} others dismissing her work as pseudo-scholarship.{{cite book |first=William G. |last=Dever |title=Did God have a Wife? Archaeology and Folk Religion in Ancient Israel |page=307 |publisher=Wm. B. Eerdmans Publishing |date=2005 |url=https://books.google.com/books?id=IGR7-OSz7bUC&pg=PA307 |isbn=978-0-8028-2852-1 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=IGR7-OSz7bUC&pg=PA307 |archive-date=2016-01-09 |url-status=live }}

File:AN00969955 001 l.jpg of a triple-bodied Hecate]]

Wicca regards "the Goddess", along with her consort the Horned God, as a deity of prime importance. The earliest Wiccan publications described the Goddess as a tribal goddess of the witch community, neither omnipotent nor universal.{{cite book |first=Gerald |last=Gardner |author-link=Gerald Gardner |title=The Meaning of Witchcraft |pages=26–27 |year=2004 |orig-year=1959 |edition=illustrated, reprint |publisher=Weiser Books |location=Boston |url=https://books.google.com/books?id=76Q9i-DzIY0C&pg=PA26 |isbn=978-1-5786-3309-8 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.com/books?id=76Q9i-DzIY0C&pg=PA26 |archive-date=2016-01-09 |url-status=live }}

Many forms of Wicca have come to regard the Goddess as a universal deity, more in line with her description in the Charge of the Goddess, a key Wiccan text. In this guise she is the "Queen of Heaven", similar to Egyptian goddess Isis; she also encompasses and conceives all life, much like the Greek goddess Gaia. Much like Isis,{{cite book |editor-last=Betz |editor-first=Hans Dieter |editor-link=Hans Dieter Betz |title=The Greek Magical Papyri in Translation: Including the Demotic Spells |edition=second |volume=1: Texts |publisher=University of Chicago Press |year=1989 |isbn=978-0-2260-4447-7}} she is held to be the summation of all other goddesses, who represent her different names and aspects across the different cultures. The Goddess is often portrayed with strong lunar symbolism, drawing on various deities such as Diana, Hecate, and Isis, and is often depicted as the Maiden, Mother, and Crone triad popularized by Robert Graves (see Triple Goddess below). Many depictions of her also draw strongly on Celtic goddesses. Some Wiccans believe there are many goddesses, and in some forms of Wicca, notably Dianic Wicca, the Goddess alone is worshipped.

Image:Triple Goddess Symbol.svg symbol]]

Some, but not all, participants in the Goddess movement self-identify as Wiccans or 'witches'. Other participants of the Goddess movement call themselves goddessians[https://web.archive.org/web/20051218212914/http://goddessmystic.com/Miscellaneous/about.shtml Goddessians] while others identify as the more generic "pagans".

Some Wiccans, especially Dianics, attempt to trace the historical origins of their beliefs to Neolithic pre-Christian cultures, seeing Wiccanism as a distillation of a religion found at the beginning of most, if not all, cultures.{{cite book |first=Zsuzsanna |last=Budapest |title=The Holy Book of Women's Mysteries |publisher=Red Wheel Weiser |date=2007 |orig-year=1989 |isbn=978-1-5786-3413-2}} They regard wise women and midwives as the first Wiccan witches. Dianic Wicca first became visible in the 1970s, alongside the writings of Zsuzsanna Budapest. Her feminist interpretation of witchcraft followed a few decades after the founding of Wicca by Gerald Gardner in the 1940s. Today, there are at least 800,000 individuals who consider themselves Wiccan followers or witches in North America.{{Cite book|title=Pieties and Gender|url=https://archive.org/details/pietiesgenderint00sjor|url-access=limited|last1=Sjrup|first1=L.E.|last2=Christensen|first2=Hilda|publisher=BRILL|year=2009|isbn=9789004178267|location=Leiden|pages=[https://archive.org/details/pietiesgenderint00sjor/page/n215 207]}}

Gardner and Valiente advocated a proto-feminist ideal of priestess authority in service to the Wiccan God and Goddess. Covens in "traditional" Wicca (i.e., those run along the lines described by Gardner and Valiente) had and have pretty much equal leadership both of a priest and of a priestess; but often consider the priestess "prima inter pares" (first among equals) - according to the book A Witches' Bible,{{cite book

|last1 = Farrar

|first1 = Stewart

|author-link = Stewart Farrar

|last2 = Farrar

|first2 = Janet

|author2-link = Janet Farrar

|title = A Witches' Bible: The Complete Witches' Handbook

|orig-year = 1981

|publisher = David & Charles

|date = 2012

|location = London

|url = https://books.google.com/books?id=YhF1tE1ZE_UC

|isbn = 978-1-4463-5790-3

|access-date = 2015-10-30

|archive-url = https://web.archive.org/web/20160211154622/https://books.google.com/books?id=YhF1tE1ZE_UC

|archive-date = 2016-02-11

|url-status = live

}}{{cite book |last1=Farrar |first1=Stewart |title=The Witches' Way: Principles, Rituals and Beliefs of Modern Witchcraft |publisher=Phoenix |date=1984 |isbn=978-0-9193-4571-3}}{{cite book |last1=Farrar |first1=Stewart |title=Eight Sabbats for Witches, and Rites for Birth, Marriage, and Death |publisher=Phoenix |date=1981 |isbn=978-0-9193-4526-3}} by Stewart and Janet Farrar.

Doreen Valiente became known in Britain as the 'Mother of the Craft' and contributed extensively to Wicca's written tradition.{{cite book |last=Heselton |first=Philip |author-link=Philip Heselton |date=2003 |title=Gerald Gardner and the Cauldron of Inspiration: An Investigation Into the Sources of Gardnerian Witchcraft |publisher=Capall Bann Publishing |isbn=978-1-8616-3164-0}}{{cite book |author-link=Leo Ruickbie |last=Ruickbie |first=Leo |title=Witchcraft Out of the Shadows:A Complete History |publisher=Robert Hale |date=2004 |isbn=978-0-7090-7567-7}} She is the author of The Witches' Creed, which lays out the basics of Wiccan religious belief and philosophy; including the polarity of the God and the Goddess as the two great "powers of Nature" and the two "mystical pillars" of the religion. One way to characterize the central male-female divine dyad in Wicca is to say that it's a duotheistic religion with a theology based on the divine gender polarity of male and female.

The idea of witchcraft as the remnants of an old pagan religion was first suggested to a wide readership by Margaret Murray's books, The Witch-Cult in Western Europe, The God of the Witches (1933) and The Divine King in England. Her works have since been discredited by other scholars but have left a feminist legacy upon Wiccan culture.

File:Diana of Versailles.jpg of the goddess Artemis, who was known to the Romans as Diana]]

Wicca and Neopaganism, and to some extent the Goddess movement, were influenced by 19th-century occultism, such as the Hermetic Order of the Golden Dawn,{{cite book |last=Greer |first=Mary K. |title=Women of the Golden Dawn |publisher=Park Street Press |date=1995 |isbn=978-0-8928-1516-6}} as well as the Romantic movement in which both male and female were valued and honored as sacred, in contrast to and perhaps in reaction to mainstream Christian spirituality,{{dubious|date=July 2022}} especially if veneration of Mary by most Christians is not considered. Such views are described, for example, in the work of Robert Graves, especially The White Goddess (the origin of the neopagan 'Triple Goddess' concept) and Mammon and the Black Goddess.

Wicca was also heavily influenced by the ideas of alchemic symbolism,{{citation needed|date=July 2022}} which emphasized the essential complementary polarity of male and female, and that characterized that basic duality or gender polarity as a partnership of the solar (male) and the lunar (female). In Wicca the Moon is the symbol of the Goddess and the Sun is the symbol of the God; and the central liturgical mystery and ritual act is "The Great Rite" or Hieros Gamos, which is a symbolic union of the God and the Goddess, as the primal male and female powers of the cosmos. In alchemy this was known as "the Chymical Wedding" of the Sun and the Moon. In a parallel vein, traditional Wicca also draws heavily upon the Western Hermetic Tradition and its roots in the Kabbalistic Tree of Life; where the twin pillars of masculine and feminine divine forces are joined by a Middle Pillar that encompasses and transcends both male and female. These "twin pillars" as they are shown in tarot decks are analogous to Valiente's depiction of the God and the Goddess as the two "mystical pillars." In this emphasis on the feminine as the equal and complementary polar opposite of the masculine, Wicca echoes not only Kabbalistic sources but also the polarity of yin and yang—feminine and masculine—in Taoism.

{{blockquote|The Dianic view is that separatism, in a world where gender roles were once strictly defined, is sometimes considered dangerous because it challenges what they see as patriarchal assumptions of Western culture.}}

There are, however, Wiccan groups that do not subscribe to the male-female dualism of the divine. For instance, there is the case of the Budapest Dianics. Although these retained many Wiccan rituals and symbols, they only used female imagery and created a creation myth that eliminated the need for the male.{{Cite book|title=Religion and American Cultures: An Encyclopedia of Traditions|url=https://archive.org/details/religionamerican00lade|url-access=limited|last1=Laderman|first1=Gary|last2=Leon|first2=Luis|publisher=ABC_CLIO|year=2003|isbn=157607238X|location=Santa Barbara, CA|pages=[https://archive.org/details/religionamerican00lade/page/n261 243]}} While Wiccans also accept male members,{{Cite book|title=The SAGE Handbook of the Sociology of Religion|last1=Beckford|first1=James|last2=Demarath|publisher=Jay|year=2007|isbn=9781412911955|location=London|pages=576}} the Dianics called themselves a "wimmin's religion" and, thus, rejected males from their ranks.

Image:Egypt.IsisHorus.01.png nursing Horus, wearing the headdress of Hathor]]

First broadcast on PBS in 1988 as a documentary interview with Bill Moyers, The Power of Myth, written by Joseph Campbell, was also released in the same year as a book created under the direction of the late Jacqueline Kennedy Onassis.{{cite book |first=Joseph |last=Campbell |title=The Power of Myth |date=1988 |edition=first |publisher=Knopf Doubleday |pages=[https://archive.org/details/powerofmyth00camprich/page/n203 166]–167 |isbn=978-0-3077-9472-7 |title-link=The Power of Myth }} The Power of Myth links the image of the Earth or Mother Goddess to symbols of fertility and reproduction.{{harvnb|Campbell|1988|loc=Chapter 6, "The Gift of the Goddess"}}{{cite episode |title=Love and the Goddess |series=Joseph Campbell and The Power of Myth |season=1 |number=5 |network=PBS |date=June 25, 1988 |url=http://www.tv.com/joseph-campbell-and-the-power-of-myth/love-and-the-goddess/episode/459330/summary.html |access-date=June 12, 2009 |archive-url=https://web.archive.org/web/20080709044825/http://www.tv.com/joseph-campbell-and-the-power-of-myth/love-and-the-goddess/episode/459330/summary.html |archive-date=July 9, 2008 |url-status=live }} For example, Campbell states that, "There have been systems of religion where the mother is the prime parent, the source... We talk of Mother Earth. And in Egypt you have the Mother Heavens, the Goddess Nut, who is represented as the whole heavenly sphere".{{harvnb|Campbell|1988|p=165}} Campbell continues by stating that the correlation between fertility and the Goddess found its roots in agriculture:

{{blockquote|Bill Moyers: But what happened along the way to this reverence that in primitive societies was directed to the Goddess figure, the Great Goddess, the mother earth- what happened to that?}}

{{blockquote|Joseph Campbell: Well that was associated primarily with agriculture and the agricultural societies. It has to do with the earth. The human woman gives birth just as the earth gives birth to the plants...so woman magic and earth magic are the same. They are related. And the personification of the energy that gives birth to forms and nourishes forms is properly female. It is in the agricultural world of ancient Mesopotamia, the Egyptian Nile, and in the earlier planting-culture systems that the Goddess is the dominant mythic form.{{harvnb|Campbell|1988|pp=166–167}}}}

Campbell also argues that the image of the Virgin Mary was derived from the image of Isis and her child Horus: "The antique model for the Madonna, actually, is Isis with Horus at her breast",{{harvnb|Campbell|1988|p=176}} see Isis#Possible influence on Christianity.

According to Joseph Campbell,

{{blockquote|...half the people in the world think that the metaphors of their religious traditions, for example, are facts. And the other half contends that they are not facts at all. As a result we have people who consider themselves believers because they accept metaphors as facts, and we have others who classify themselves as atheists because they think religious metaphors are lies.{{cite book |last=Campbell |first=Joseph |title=Thou Art That: Transforming Religious Metaphor |year=2012 |orig-year=2001 |publisher=ReadHowYouWant |url=https://books.google.com/books?id=1Kw5OWibZ0oC&pg=PA3 |isbn=978-1-4587-5773-9 |page=3 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.co.uk/books?id=1Kw5OWibZ0oC&pg=PA3 |archive-date=2016-01-09 |url-status=live }}}}

One of these metaphors is Eve. Campbell argues that Christianity, originally a denomination of Judaism, embraced part of the Jewish pagan{{clarification needed|date=July 2022}} culture and the rib metaphor is an example of how distant the Jewish religion was from the prehistoric religion—the worship of the Mother Goddess or the Goddess.

{{Further|Earth goddess}}

File:Aion mosaic Glyptothek Munich W504.jpg (Roman: Terra), lying on the ground with her four children, the personifications of the four seasons]]

Many people involved in the Goddess movement regard the Earth as a living Goddess. For some this may be figurative, for others literal. This literal belief is similar to that proposed by Gaia hypothesis, and the Goddess-name Gaia is sometimes used as a synonym for the Earth.{{Cite book|title=Encyclopedia of Women in World Religions: Faith and Culture across History [2 volumes]|last=de-Gaia|first=Susan|publisher=ABC-CLIO|year=2018|isbn=9781440848506|location=Santa Barbara, CA|pages=43}} For the Goddess-movement practitioners, Gaia personifies the entire earthly ecosystem and is the means to achieve harmonic symbiosis or the wholeness and balance within the natural worlds and physical environment. Many of those in the Goddess movement become involved in ecofeminism, and are concerned with environmental and ecological issues.{{cite book |last=Starhawk |title=Truth or Dare: Encounters with Power, Authority, and Mystery |publisher=HarperSanFrancisco |date=1989 |orig-year=1987 |url=https://books.google.com/books?id=oDCjC1Tr0pgC |isbn=978-0-0625-0816-4 |access-date=2015-10-30 |archive-url=https://web.archive.org/web/20160109063144/https://books.google.co.uk/books?id=oDCjC1Tr0pgC |archive-date=2016-01-09 |url-status=live }} Goddess-movement adherents claim the hierarchical scheme giving humans dominion over the Earth (and nature) has led to lack of respect and concern for the Earth, and thus to what scientists identify as environmental crises, such as global warming. Rather than having dominion over the Earth, Goddess-movement theorists see humans living as part of the Earth environment, and also refer to Earth as "Mother". Here, humans are considered on equal level with non-human inhabitants since all must be accorded the same moral and religious consideration, respect, and reverence.

Some such as Monica Sjöö cite that this focus on the environment is one of the aspects that distinguishes the goddess movement with the New Age movement. The former is sometimes mistaken as a subcategory of the latter due to the way the goddess movement draw from many resources that are New Age in character, including esoterica, mystery traditions, magic, astrology, divinatory techniques, and shamanism.{{Cite book|title=Goddess as Nature: Towards a Philosophical Thealogy|last=Reid-Bowen|first=Paul|publisher=Routledge|year=2007|isbn=9780754656272|location=London|pages=19–20}} Both are also concerned with valuing one's self as inherently sacred. The goddess movement, on the other hand, is equally concerned with valuing the environment, including its human and non-human inhabitants. This attitude towards the environment is reflected in the way the movement view the concepts of femaleness, the deity, and politics. In comparison with the traditional theology where God is placed at the top of the hierarchical system, ruling over man and nature, the movement maintains that humanity and divinity must not be distinguished from nature or that earth is the body of the goddess and all beings are interconnected in the web of life.{{Cite book|title=The Cambridge Companion to Feminist Theology|url=https://archive.org/details/cambridgecompani00pars|url-access=limited|last=Parsons|first=Susan|publisher=Cambridge University Press|year=2002|isbn=0521663806|location=Cambridge|pages=[https://archive.org/details/cambridgecompani00pars/page/n109 89]}}

{{Main|Reclaiming (Neopaganism)}}

File:Lilith (John Collier painting).jpg (1887) by John Collier in Atkinson Art Gallery, England]]

Reclaiming Witchcraft is an organization of feminist modern Witchcraft, aiming to combine the Goddess movement with political activism (in the peace and anti-nuclear movements). "Reclaiming" was founded in 1979, in the context of the Reclaiming Collective (1978–1997), by two Neopagan women of Jewish descent, Starhawk (Miriam Simos) and Diane Baker, in order to explore and develop feminist Neopagan emancipatory rituals.Salomonsen, Jone (2002), Enchanted Feminism: The Reclaiming Witches of San Francisco, London; New York: Routledge, p. 1, {{ISBN|0-415-22392-X}}. The specific period of its founding can be traced back to the civil action during the 1970s' Diablo Canyon protest, which opposed the construction of a nuclear plant.

Today, the organization focuses on progressive social, political, environmental, and economic activism.

{{Cite book

| author = Starhawk

| title = The Five-Point Agenda

| year = 1995

| publisher = Reclaiming

| url = http://www.reclaiming.org/about/directions/fivepoint-agenda.html

| access-date = 10 September 2012

| archive-url = https://web.archive.org/web/20120308101322/http://www.reclaiming.org/about/directions/fivepoint-agenda.html

| archive-date = 8 March 2012

| url-status = dead

| author-link = Starhawk

}}

Reclaiming integrates magic rituals and instruction to its political activism. For instance, followers performed the spiral dances during its protest meetings against the World Trade Organization and other agencies of globalization.{{cite encyclopedia |title=Encyclopedia of new religious movements |page=522 |publisher=Routledge |year=2006 |editor-surname=Clarke |editor-given=Peter B. |editor-link=Peter B. Clarke |place=London; New York |url={{Google books|id=heeCAgAAQBAJ|plainurl=y|page=|keywords=|text=}} |isbn=9-78-0-415-26707-6}} The Reclaiming also encourages its members to seek knowledge and enlightenment outside of the movement since it does not claim a monopoly of the so-called Wiccan truth.{{Cite book|title=New Religions in Global Perspective|url=https://archive.org/details/newreligionsglob00clar|url-access=limited|last=Clarke|first=Peter|publisher=Routledge|year=2006|isbn=0415257484|location=Oxon|pages=[https://archive.org/details/newreligionsglob00clar/page/n137 122]}}

• Covenant of the Goddess{{sfn|Adler|2006|p=101}}{{cite encyclopedia |surname=Melton |given=J. Gordon |author-link=J. Gordon Melton |title=Encyclopedia of American religions |publisher=Gale Group |year=2003 |orig-year=1978 |edition=7th |place=Farmington Hills, Mi |isbn=978-0-7876-6384-1}} p. 915.
• Dianic Wicca{{sfn|Adler|2006|loc=Chapter 8. Women, Feminism, and the Craft}}{{sfn|Melton|2003|p=916}}{{sfn|Clifton|2006|p=}}
• Fellowship of Isis{{sfn|Adler|2006|loc=Chapter 9. Religions from the Past — The Pagan Reconstructionists}}{{sfn|Melton|2003|p=888}}Maignant, Catherine (2011), "Irish base, global religion: the Fellowship of Isis". In Olivia Cosgrove et al. (eds), Ireland's New Religious Movements, Cambridge Scholars, pp. 53–73.
• Feraferia{{cite journal |surname=Ellwood |given=Robert S. |author-link=Robert S. Ellwood |date=1971 |title=Notes on a Neopagan Religious Group in America |journal=History of Religions |volume=11 |issue=1 |page=125 |doi=10.1086/462645 |s2cid=162222699}}
• Feri Tradition{{sfn|Adler|2006|pp=78–79}}
• The Goddess Foundation[https://goddessfoundation.org.uk/ The Goddess Foundation] official website. (a feminist voluntary organization founded in 2009, based in Sussex with a sisterhood around the U.K. and beyond)
• Reclaiming
• Re-formed Congregation of the Goddess – International[https://www.rcgi.org/ Re-formed Congregation of the Goddess – International] official website. (in 1983, Jade River and Lynnie Levy founded RCG-I in Madison, Wisconsin; RCG-I continues today with groups called "circles" in many U. S. localities, as well as an educational program, priestess training, and ordination)

{{Div col|colwidth=20em}}

• Babalon Working
• Dominator culture
• Eternal feminine
• Feminism
• Feminist theology
• The Hebrew Goddess
• Heavenly Mother
• Motherpeace Tarot
• New religious movement
• Shekinah
• Thealogy
• Third Wave Feminism
• The Myth of Matriarchal Prehistory
• Shaktism
• Gynocentrism

{{div col end}}

{{Reflist|30em}}

{{Refbegin|45em}}

• {{cite book |surname=Adler |given=Margot |authorlink=Margot Adler |title=Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today |edition=Reprint rev. and expand. |place=New York |publisher= Penguin/Arcana |year=2006 |orig-year=1979 |isbn=0-14-019536-X |ref=none}} | at [https://archive.org/details/drawingdownmoonw00adle_3 Archive.org]
• Bailey, Douglass. (2005). Prehistoric Figurines: Representation and Corporeality in the Neolithic. Routledge Publishers. {{ISBN|0-415-33152-8}}
• Bolen, Jean Shinoda, Goddesses in Everywoman: A New Psychology of Women, 1984
• Bolen, Jean Shinoda, Goddesses in Older Women: Archetypes in Women over Fifty, 2001
• Budapest, Zsuzsanna, The Holy Book of Women's Mysteries, Susan B. Anthony Coven No. 1 {{ISBN|0-914-72867-9}}
• Christ, Carol P., She Who Changes, Palgrave MacMillan, 2003.
• Christ, Carol P., "Why Women Need The Goddess", in Womanspirit Rising, Harper & Row, 1979, p. 273.
• Cohen, Daniel, "Iphigenia: A Retelling", in Christ, 1997, p. 179.
• Daly, Mary, Beyond God The Father, Beacon Press, 1978.
• Daly, Mary, Gyn/Ecology, Beacon Press, 1978.
• Dexter, Miriam Robbins, Whence the Goddesses, Pergamon Press,1990.
• Dexter, Miriam Robbins, "Earth Goddess" In Mallory, J.P. and Douglas Q. Adams, eds., The Encyclopedia of Indo-European Culture. London and Chicago: Fitzroy Dearborn Publishers, 1997: 174.
• Fisher, Elizabeth, "Rise Up and Call Her Name" curriculum, [http://www.riseupandcallhername.com Rise Up and Call Her Name – An Earth-Based Spirituality Journey]
• [http://www.goddessalive.co.uk Goddess Alive] {{Webarchive|url=https://web.archive.org/web/20230601143145/http://goddessalive.co.uk/ |date=2023-06-01 }} UK print publication with online presence.
• Beavis, Mary Ann and Helen Hye-Sook Hwang (eds). Goddesses in Myth, History and Culture, Mago Books, 2018. ({{ISBN|1976331021}})
• [http://www.goddess-pages.co.uk Goddess Pages] {{Webarchive|url=https://web.archive.org/web/20230614183715/https://goddess-pages.co.uk/ |date=2023-06-14 }} UK online publication.
• Henning, Jan and Cohen, Daniel, Hawk and Bard Reborn: Revisions of Old Tales, Wood and Water, 1988.
• Hodder, Ian, "Catalhoyuk", Scientific American, January 2004.
• Hwang, Helen Hye-Sook. The Mago Way: Re-discovering Mago, the Great Goddess from East Asia (Volume 1), Mago Books, 2015. ({{ISBN|1516907922}})
• Long, Asphodel P., In A Chariot Drawn By Lions, Crossing Press, 1993.
• Long, Asphodel P., [http://asphodel-long.com/html/the_one_or_the_many.html "The One or the Many--The Great Goddess Revisited,"] presented at the Feminist Theology Annual Conference, Dublin, Ireland, July 1996.
• MatriFocus A cross-quarterly web magazine for and by Goddess women, 2001-2009 archived at [http://www.matrifocus.com/ Home].
• Monaghan, Patricia. "Encyclopedia of Goddesses and Heroines" (2010) Santa Barbara, California: Greenwood Press.
• Monaghan, Patricia, The Goddess Path, Llewellyn Worldwide, 1999.
• Sylvia Brinton Perera, Descent to the Goddess (Toronto 1982).
• Ramprasad Sen (1720–1781) Grace and Mercy in Her Wild Hair : Selected Poems to the Mother Goddess. ({{ISBN|0-934252-94-7}})
• Ranck, Shirley Ann, Cakes for the Queen of Heaven, Delphi Press, 1995.
• Ranck, Shirley Ann, Cakes for the Queen of Heaven curriculum, UU Women and Religion, 2007-8, [http://www.cakesforthequeenofheaven.org Cakes for the Queen of Heaven].
• [http://www.sagewoman.com SageWoman] U.S.print magazine with online presence
• Sjoo, Monica and Mor, Barbara The Great Cosmic Mother : Rediscovering the Religion of the Earth, Harper and Row, 1987.
• [http://www.thebeltanepapers.net The Beltane Papers] U.S.print magazine with online presence
• Spencer, Aida Besançon, Donna Hailson, Catheirne Clark Kroeger, "The Goddess Revival: A Biblical Response to God(dess) Spirituality", The House of Prisca and Aquila Series (Eugene, OR: Wipf and Stock, 1995). {{ISBN|978-1-60899-921-7}}

{{Refend}}

{{commons category|Goddess movement - Thealogy symbols}}

• [https://sheijgs.space/ S/HE: An International Journal of Goddess Studies, a peer-reviewed academic journal. ISSN 2693-9363.]
• [https://magobooks.com/ Mago Books, currently publishing.]
• [https://magoism.net/ Return to Mago E-Magazine, currently publishing daily.]
• [http://www.matrifocus.com/ MatriFocus Web Magazine Archive]
• [http://www.womanspirit.ws/ Woman Spirit Magazine, a magazine of feminist spirituality, published between 1974-1984]

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Category:Feminist spirituality

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