As I mentioned in my previous post, Oh Goddess Divine, Where art thou: The Fear and Intimidation of the Goddess, I will provide a psychological perspective on the annihilation of the Goddess as well as the social and economic implications of her diminishment. In my first post, I aimed to inform the reader of a brief history of ancient Goddess worship and how her elimination originated. My objectives in writing this post are to:
- Discuss why it is important to engender a rebirth of the Goddess and uphold her existence
- Provide discursive consequences of her extinguishment within a social, political, and economic context
- Critically analyze the meaning of the Goddess and how her existence impacts and influences an individual’s life
My objective is not to outline a spiritual assessment of Gods and Goddesses in order to create another widely accepted cult, but to examine why humans need to create divine beings to impersonate and perpetuate their existence and purpose. I will propose my analysis based on the ideology that humanity creates that which is worshipped, obeyed, denied, admired, and oppressed. Let’s begin with a psychoanalytic view of identification. How does one identify itself?
Primary identification: This is rooted in primitive and emotional attachments usually during the infancy stage. The infant doesn’t know itself because its brain is not fully developed, and its environment, both culturally and socially, has not affected it extensively; therefore, it identifies with its relations and objects. For example, the child needs the breast to feed itself; therefore, the child identifies with the breast–the mother–the Female figure. It becomes the breast given it doesn’t have any previous socialization and/or identification.
Narcissistic (secondary) identification: This stage is early on and provokes the loss and/or abandonment of an object. The child becomes aware of its environment, personality, relations with others, and itself. It begins the process of melancholia because it is forced to abandon the primal, emotional attachment with the Female figure. The one who fed, nurtured, and embedded it within her. Once she was the Goddess, the primal Mother. Now she must be unconsciously mourned because of the patriarchal-father head system it encounters.
Partial (secondary) identification: This stage deals with the subject identifying with someone it admires or wishes to become. This specifically contributes to the ego and the development of the character. As this stage, one is conscious of its desires and needs based on socialization, perceptions, and observations of its surroundings. Even its primal needs are to a degree predicated on a hierarchical order. While it continually mourns the loss of the primary identification–the Female figure, it requires a replacement which becomes that which exists.
The male representative is born-God.
In my last post about the Goddess, I take on a more positive, optimistic perspective of Her given I acknowledge that she possessed a historical and spiritual significance that transcended womynkind. However, Simone De Beauvoir in the Second Sex, states just the opposite. She proposes that Goddess worship and her significance was primarily created by men to represent the womun and her unexplained mystical identity. This of course reduces her connotation to that of men’s creation, in addition to a peculiarity which she possess classifying her as the Other. Keep in mind, this is a matter of perspective, meaning Simone De Beauvoir takes on a more cynical standpoint of the history of the Goddess. So what does that tell us about the psychoanalytic model I outlined above?
Essentially, because I’m not providing a spiritual assessment or an invitation to a new cult/religion, I base this model on the assumption that spirituality and subjects who participate within that realm are created by man. The lost Female figure in the model represents the Goddess – the primal one. The beginning and the end – the Alpha and the Omega. However, she is lost in a state of the melancholic unconscious because of the systematic processes which occur through socialization, subjectification, and objectification. She is the beginning and the end which one encounters, but she doesn’t perform a primary role during. She is forgotten because she is forced to be in order for the child to live within a patriarchal structure. Why does this matter to us?
To put it simply, when 2 things simultaneously exist, and you ignore or disregard one, it has a direct impact on the other. The one who hasn’t been disregarded typically formulates and creates a social order of some sort and objectifies the Other. This causes a rupture among the masses and creates identification processes. It causes disorder, chaos, and an imbalance. How is this repressed? Through that of social learning – imitation and models given to one from the time of birth, and it continues to learn and prevail. Wherever an oppressive hierarchy exists, a group of people are ceasing to abound in life’s glory. Therefore, the Goddess desperately needs to sprout from our unconscious so that we can truly reconnect with her truth. For so long, we have lived in a world ruled, occupied, and dominated by a masculine god – men. The saddening fact is that men suffer from the repressed Goddess as well. All of humankind continues to do so.
Her extinguishment affects every realm and dimension of our lives including the economic and political arenas. Laws, regulations, opinions, forums, theories, etc. are dictated by a world which is constructed without the Goddess, without that which is meant to exist on the same plane as the god. The formation of capitalism, mass production/consumerism, fascism, mass media production, white male supremacy, economic hierarchies, social injustice, hunger, poverty, marginalization, etc. are all the result of the forgotten Goddess – the female figure. Her thoughts, opinions, creativity, inventions, actions, love are suppressed, forgotten, and/or lost. Nothing is to her complete potential, and she is taught to live in fear, desolation, and adapt to a powerless persona unless it benefits the world that god – men constructed.
Whether or not the Goddess ever reached her full potential and existed in a world free of the patriarchate, she does exist. She is there in the depths of our minds, in the crevices of our hearts, in the trajectory of our souls. It is ultimately our choice if we choose to let her escape from the shackles which have been placed upon her. We must question what was (in history) in order to delegate what will be now. The Goddess is there, and once we relinquish her to abound in all of her glory, only then will we progress into a more neutralized, harmonious existence in this world we continue to occupy and consume.