In Goddess Feminism, ritual is the most privileged way of learning and embodying individual and group thealogies and ideologies. Rituals are “body techniques which harbour the powers and potentialities of both our own subjectivity, as an embodied way of being-in-the-world, and those of the social world” (Crossley 2004: 46). Each new ritual re-creates and more fully develops Goddess thealogy. As such, Goddess thealogy is never static but always in flux, always being re-thought, and, importantly, performed and embodied. The emphasis on continual re-thinking and re-enacting Goddess, especially through ritual but also in everyday life, leads me to suggest that Goddess Feminists utilize what I’m calling “performance thealogy.”
I'm a woman, a Witch, a mother, a grandmother, an eco-feminist, a gardener, a reader, a writer, and a priestess of the Great Mother Earth. Hecate appears in the
Homeric Ode to Demeter, which tells of Hades who caught Persophone
"up reluctant on his golden car and bare her away lamenting. . . . But no one, either of the deathless gods or of mortal men, heard her voice, nor yet the olive-trees bearing rich fruit: only tenderhearted Hecate, bright-coiffed, the daughter of Persaeus, heard the girl from her cave . . . ."