Refeminising religion

Challenging the patriarchal domination

I was brought up in a non-religious family, shaped more by my father's anti-religious attitude than my mother's agnosticism. However, I felt she secretly held on to her family's connection to Methodism. After initially failing to connect with the Bible, I renewed my search through a tract that told the story of Abraham in everyday language. Storytelling was my gateway and remained my focus for the many years I was part of the church, although I naturally questioned to what extent the stories could be true. It was when I found an old book by a theologian whose name I have forgotten and read that he saw the stories of the Old Testament as "vehicles" or mediums in which we embark on an imaginative journey, experiencing the events of the story and then disembark, that I realised the value of these stories.

Around the same time, I read the 1992 feminist sensation “Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype,” by Clarissa Pinkola Estés, and though it was written to empower women, I also took the advice: “Practice listening to your intuition, your inner voice; ask questions; be curious; see what you see; hear what you hear; and then act upon what you know to be true. These intuitive powers were given to your soul at birth.” It was fascinating to read how women have played an important but hidden role in society, sometimes overlooked but often suppressed. However, I realised that as a man in my youth, I had also experienced what Pinkola Estés was describing: “Women's curiosity was given a negative connotation, whereas men were called investigative. Women were called nosy, whereas men were called inquiring. In reality, the trivialization of women's curiosity so that it seems like nothing more than irksome snooping denies women's insight, hunches, and intuitions. It denies all her senses. It attempts to attack her fundamental power.”

I felt that this was not just a woman's experience although clearly an experience that many women had. The myths and stories they present are the stuff that religions are made of, which in the Abrahamic tradition seems to have been taken over by men, despite the fact that the scriptures have important female figures in those traditions. I have come to the conclusion that religion is largely a woman's domain, and the only men who understand it are mystics who emphasise the direct, personal experience of what we call the divine or ultimate reality. However, empowered women tend to approach religious ideas in a more explicit and contemplative way.

Many female mystics throughout history have been associated with healing practices in both the physical and spiritual realms. In various religious and mystical traditions, women who were mystics often played roles as healers, caregivers, and conduits of spiritual well-being. Hildegard of Bingen (1098-1179) was a medieval Christian mystic, composer and abbess. She was also an herbalist who wrote extensively about the medicinal properties of plants. She integrated her mystical experiences with an understanding of the natural world and the healing arts that were acceptable in her time. The later association of herbalism - mostly women - with accusations of witchcraft, which occurred mainly in the late medieval and early modern periods (15th to 18th centuries), is rooted in historical contexts in which cultural, religious and socio-political factors played an important role. In particular, witch trials provided a means for those in power - mostly men - to exert control over women, especially those who did not conform to societal expectations or challenged traditional gender roles. Women who had knowledge of herbalism and healing practices or who led unconventional, independent lifestyles were more likely to be accused of witchcraft.

A prominent Spanish mystic and Carmelite nun, Teresa of Ávila (1515-1582) is known for her writings on the stages of the mystical journey. She also navigated her spiritual journey within the context of the Catholic Church, a male-dominated institution during her lifetime. While Teresa faced challenges and opposition from some ecclesiastical authorities, she managed to found her own religious community and made a significant contribution to the mystical tradition of the Church. Her Carmelite monasteries focused on prayer and care of the body.

A Sufi mystic and poet, Rabia al-Basri (716 - 801) is revered for her devotion to God. Although historical details of her life are scarce, her poetry often reflects themes of love and spiritual longing. In Sufi traditions, the mystic's journey is often seen as a healing process for the soul. While mainstream Islam encompasses a wide range of practices, including legalistic and ritualistic elements, Sufism often places greater emphasis on the inner, spiritual dimensions of faith. Rabia al-Basri's teachings emphasised universal love, extending compassion and kindness to all of creation. This emphasis on love and compassion reflects a spiritual attitude that transcends rigid legalism and embraces a broader, more inclusive understanding of humanity.

As we can see, mysticism encourages direct, personal experiences of the sacred oneness or transcendent through meditation, prayer and contemplation, focusing on the good, the true and the beautiful. This focus on direct experience can lead to a more intuitive and less dogmatic understanding of religious concepts, which is why mystical traditions often use symbolic language and storytelling to convey deeper spiritual truths. Rather than insisting on literal interpretations of religious texts, mystics often see myths and stories as vehicles for conveying profound spiritual insights and truths.

Mysticism is also concerned with a more poetic and symbolic understanding of religious concepts. The emphasis on symbolism, metaphor and allegory allows for a richer and more nuanced exploration of spiritual truths beyond the limitations of literal interpretation. Mysticism also emphasises the unity of all existence and the interconnectedness of all things. This perspective can lead to a more inclusive and tolerant approach to religious diversity, recognising that different traditions may use symbols and stories to express similar underlying spiritual truths.

Mystical practices focus on inner transformation and the development of virtues such as love, compassion and wisdom, and rather than being concerned solely with doctrinal adherence, mysticism emphasises personal growth and ethical living. As we have seen, examples of mysticism can be found in various religious traditions, such as Sufism in Islam, Kabbalah in Judaism, Christian mysticism, and various mystical branches within Hinduism and Buddhism. Mystics from these traditions often find commonalities in their practices rather than specific teachings or doctrines. This commonality often stems from a shared emphasis on direct experience, inner transformation, and the search for a deeper connection with the divine or ultimate reality.

Mystics from different religious traditions often describe similar transcendent or mystical experiences. These experiences may include a sense of oneness with all existence, a dissolution of the self, and a profound connection with a divine or cosmic reality. The phenomenological aspects of these experiences can be remarkably similar, transcending cultural and doctrinal differences. Engaged in similar inner practices such as meditation, contemplative prayer, chanting and other spiritual disciplines, they focus on quieting the mind, opening the heart and facilitating direct encounters with the transcendent. The methods employed may vary, but the underlying intention and focus on inner transformation create a common approach.

Mystics often take a non-dogmatic and open-minded approach to religious ideas. While there may be doctrinal differences between their traditions, mystics prioritise personal experience over rigid adherence to specific beliefs. This openness allows them to find common ground in the pursuit of direct communion with the divine. Mystics often use symbolic and poetic language to express their experiences. While the cultural and religious symbols may differ, the essence of what they are trying to convey often transcends linguistic and cultural boundaries. The use of metaphor and symbolism creates a common language among mystics.

Many mystics emphasise ethical living and cultivating virtues such as compassion, love and humility. The transformative aspect of their practices often extends beyond the individual to promote positive values and a sense of interconnectedness with all of creation. When mystics from different traditions come together, they can recognise these commonalities in experience and practice, fostering a sense of unity and common purpose. This interfaith dialogue and mutual understanding contribute to a broader appreciation of the diversity of spiritual paths while emphasising the universal aspects of the mystical journey.

The connection between female mystics, who practised a form of feminism in their own historical contexts, and contemporary authors such as Clarissa Pinkola Estés lies in the exploration of feminine wisdom, empowerment and reclaiming women's voices and experiences. Women mystics have often sought to explore and express a feminine perspective on spirituality, challenging traditional patriarchal norms. Their writings and teachings often emphasised the importance of intuition, emotional intelligence and the interconnectedness of all life. Clarissa Pinkola Estés, in her book 'Women Who Run with the Wolves', similarly focuses on reclaiming and honouring the deep feminine wisdom found in myth, folklore and psychological archetypes.

Drawing on Jungian psychology and folklore, Clarissa Pinkola Estés introduces the concept of the 'Wild Woman' archetype - a symbol of untamed feminine energy and intuition. This resonates with the spirit of many female mystics who defied societal norms to embrace their authentic selves and express their spiritual insights. The interpretation and implementation of religious teachings has sometimes been influenced by power dynamics, leading to issues of male dominance, disputes, strife and even war. When religious authorities are closely aligned with political rulers, this can lead to the suppression of dissenting voices and the perpetuation of patriarchal norms.

Many religious figures, including mystics and reformers, have challenged oppressive structures and called for a more inclusive and humane interpretation of religious teachings. At the same time, I feel it is time to honour the deep feminine wisdom found in myth, folklore and psychological archetypes. This is not a challenge to masculinity, except where male dominance feels threatened, but a call to acknowledge the perspective that women have - and that many men share.