http://feminismandreligion.com/2012/06/30/that-which-is-sacred-by-max-dashu/
That Which Is Sacred by Max Dashu
June 30, 2012
tags: Afrashe Asungi, Attukal Amma, Bhagavati, Mago, Max Dashu, Neith, Tonantzin, Wisdom Scroll
by Guest Contributor
"We are going through a huge cultural shift toward restoring the female to her full radiance. However you want to define that, it is rising now, through us.
That which is Sacred, what should we call it? We’ve been told to name it he, him, his. That it was blasphemy to do otherwise, to say she, even as they desecrated the Divine with comparisons to mortal overlords, those cruel masters, despoliators, persecutors. No. Reconsider. That fearful address to an authoritarian punisher takes us far from true reverence. Rather revere the roots of Being, manifesting in all Nature around us, within us. The profound silence, and the Deep calling to the Deep.
Deeply I go down into myself. My god is Dark and like a webbing
made of a hundred roots that drink in silence. ― Rainer Maria Rilke
There are myriad emanations of the indescribable Source, but Goddess women call it she, as medicine to what they have forbidden in us, to us. That Shakti, the effulgence that pours through all living beings, including the rocks. The Shekhinah, the ever-flowing waters of Nummo, of Anahid. The Tao that is “the mother of whatever exists under the sky, upon whom myriads of beings depend for their birth and existence,” as the Dao De Jing says.
“The Universe is the Goddess. She is not separate from it, She did not create it and then let it be. She is what is, what was, and what will be.”1 So the Kemetic people praised Neith, Mother of the Neteru, on her great temple at Sa in the Nile Delta. Inscribed magnificats exalt her in some of the greatest spiritual literature of the world:
Neith, Mother of the Neteru
Greater is her name than of all gods and goddesses
The primordial One, eldest of the primeval gods
She who made that which is
She who created that which exists…
Who gave birth to Ra,
Who brought forth in primeval time herself,
Never having been created.
But not all wisdom is written. In Colombia, the Kogi have passed down oral traditions about the Mother of Songs who bore all kinds of people in the beginning.
She is the mother of the thunder, the mother of the rivers, the mother of trees and of all kinds of things. She is the mother of songs and dances. She is the mother of the older brother stones. She is the mother of the grain and the mother of all things. … She alone is the mother of things, she alone… 2
The Nahuatl litanies of Mexico are resonant with the same majesty : In teteu inan, in teteu itah, in huehuetéotl. “Mother of the gods, father of the gods, the Old Spirit.” 3
So much confusion has been sown about Goddess reverence. Even the word “goddess” is contested today. It’s considered blasphemy by the Abrahamic religions that define religion for billions of people. In popular culture it has been totally desacralized, stripped down, and trivialized. People talk about a pop star as a “sex goddess” or diva—which means “goddess” in Italian, but is now used to describe performers with overinflated egos. “Goddess” has no cultural standing in mainstream society, except as a negative. Few people are conversant with the rich and ancient history of goddess reverence. Instead they see press reports about finds of an “8000-year-old sex goddess.”
Not many people understand what spiritual feminists mean when we speak of Goddess or goddesses. Many, probably most of us, conceive of
Spider Grandmother, detail from the Wisdom Scroll (Max Dashu, 2001)
Goddess and the Sacred Woman as a continuum, encompassing living beings, spirits, ancestors, essences, qualities and vast governing principles like Maat, Tao, and Wyrd—Fate being another name for divine Law, the Way. We see parallels in the pagan Gothic Halioruna (“holy mystery”) and the Great Mystery of aboriginal North America. For us Nature is holy, ultimate Reality, and the fount of wisdom.
That there are Mysteries does not necessarily lead to the mystification practiced in authoritarian institutions. Our reverence has nothing in common with abasement, or the submission demanded by hierarchies and their doctrines. It flows toward what is valued and admired, what causes awe: a rushing river, wind moving through a great forest, the fire-patterns in embers. It is roused by powerful music and beautiful art, incantation and drumming and dance. There we enter into the Presence where knowing and healing come, into connection, wholeness, the Center.
We have deists and atheists and polytheists and panentheists among us, and adherents to many majoritarian religions too. Each aspires to follow the deepest truth she can uncover within herself. For that reason there are many different approaches: some pray, some invoke, some take the deities as symbols, others as beings, or as Being. Others ride the currents of mystic bewilderment, recognizing the impossibility of condensing their experiences into language.
We affirm the long-reviled Female, now expanding out of ancient cultural confinements. In her liberation males will be transfigured too. There is room for the gods, without the taint of lordship and oppression, and for co-gendered expressions of the Sacred. In the ultimate sense gender is ephemeral, and in a just world it would not matter, but we live in a world that is severely out of balance, afflicted with male domination to a high degree. So in our invocations it is She, as Afrashe Asungi says, the Divine She. As Judy Grahn has chanted for us, She, She Who.
Many say that this She is found in our own inner spark, a microcosm of the entire Vastness, and a gateway to it. We say She rather than It, rejecting the impersonal object in favor of a numinous and melodic approach to consciousness. In the same spirit, many of us say Goddess rather than “the Goddess,” which carries a sense of A Thing or Idea rather than Essence and Presence. However she is understood (and whether she is experienced in body-knowing or relational or conceptual ways) we address what we hold sacred through this mirror of Goddess. We know this will create a profound transformative impact on the patriarchal world we live in. The opening of cultural doors that have been slammed shut and tightly locked up, in some places for millennia, is momentous and hugely significant.
Andean Medicine Women. Detail from Lifegivers of Tahuantinsuyu (Max Dashu, 1984)
Women’s recognition of our mythic exile is powering a widespread impulse to revive and restore Goddess culture. Longing for a female face of the Divine is pouring forth from diverse cultural directions: women of European descent who feel cut off from their pagan roots by a long history of compulsory Christianity; Jewish women reclaiming the Shekhinah, and some the ancient goddess Asherah as well; African-Americans reaching for the pre-captivity sacraments of their ancestors, and sometimes back to ancient Egyptian wisdom; Koreans bringing forth Mago, Puertorriqueñas remembering Atabey, and Mexicanas affirming la Guadalupana as Our Mother Tonantzin.
Invoking the names and images of Goddess answers a deep hunger in women, and among a growing number of men, to restore balance, for justice and truth. This longing is felt beyond pagan circles. It’s a call, a cry mounting from women within the majoritarian religions, a movement that transcends traditional religious boundaries. A great expansion is opening, from the nuns who won’t be silenced, women in the gathering Islamic reformation, all the overturnings of decreed female inconsequence, of patriarchal frameworks and hierarchies, in the flowering of an interfaith movement centered in love, not authority.
The world’s largest female ceremony, Pongala, is carried out annually in Kerala, India. A million women assemble to boil rice porridge for the goddess Attukal Amma, Bhagavati. In this massive Goddess event, women of all religions and castes make offering and blessings together, in a spirit of reverence, sisterhood, and generosity. 4 We are going through a huge cultural shift toward restoring the female to her full radiance. However you want to define that, it is rising now, through us." -By Max Dashu
But my work for the last 20 years has been construction and though construction has never been a fit for my intellectual personality in many ways, the reason I chose it was SO I COULD BE BUTCH AND WEAR CLOTHES I FEEL COMFORTABLE IN! I also knew many, many other Butches who were groundbreakers in construction. But at my age, and my size, they see big supersized BUTCH Dyke Female, so which level of discrimination am I being refused work on, and that includes dispatching for construction jobs in my field? Is it because I’m Female, A Butch Dyke, Fat, or all 3?
And we know that if you’re a skinny Butch Dyke, you’re gonna get the job over me, and if you’re a fat femme, it’s a toss up over a skinny Butch, but if you’re a Fat Butch Dyke, other than being of color, it’s a stretch for most, as soon as they see the fat and the female, they make all kinds of assumptions, and then the disdain/hatred for Butches as well.
Some of us CANNOT be any other way, cannot pass for femme nor would we want to, cannot be this one day and that another. This is who we are, who we’ve always been, no matter what garments one puts on or takes off. And I HATE how being Butch and also Fat diminishes our opportunity for work.They’ve already done studies on fat women and how so many of us are in poverty and limited in job opportunity based on size. They’ve never really bothered doing studies on discrimination around being a Butch FEMALE. Not presenting as ‘this gender or that’ but being both Butch AND Female. Out of our place. And the ONLY place that Dykes and Butches have had a niche in the past was construction.
We break into a field most women fear to go because it’s thought of as ‘unfeminine’ and then once there’s a critical mass of groundbreaking Lesbian/Butch pioneers, then more conventional women come into that field and surpass us, cuz ultimately that’s what the dudes want: skinny eye candy they can look at, even if she’s in a construction worker’s outfit with a pony tail and heterosexual credentials. Only my Butch Dyke Tradeswomen Sisters understand this.
So, yeah, this a subject near and dear to my heart: as a Butch, as a Dyke, as a Female, and as a Fat/Big Dyke. And my greatest struggle, especially in this Recession/Depression that only wants the youngest, the cheapest, the fastest and basically to dump anybody over age 50, so now on TOP of all that, I have to deal with age discrimination which has tossed so many in the age range of 50-60 out of work, and unable to get work again at that same level of salary and skill…and responsibility, with all the bills and responsibilities and rent we have at our age, and health care we need.
That’s because they don’t WANT to pay for our healthcare, our benefits OR our salaries, and that they can’t work us to death like they can young people making them go ever faster, while paying them more cheaply, and that they have yet to stand up for themselves and are moldable.
There’s so many levels to this, it is so disconcerting.
So here’s my suggestion: Lesbians/Dykes HIRE EACH OTHER. Make it a point to hire a Lesbian Sister, and help her out, a Butch, a nonfeminine female, a big Dyke, a Dyke of color, all of us who desparately need work but do not want to compromise our essential Selves to survive in this harsh world. Find ways to barter, to share, to give to each other, to grow REAL community, economic community together, so we can be ourselves, feel good about ourselves and not feel we are compromising our souls everyday. And no, I do NOT wear pearls!
-In Butch Dyke Sisterhood,
-FeistyAmazon