I have dedicated my life to remembering the goddess. Recovering Her bones from the millennia of suppression, which have seen the burning of wise women, the systematic dismantling of earth-centred traditions and divorcing humans from our relationship with the earth that feeds us. And singing the flesh back onto those bones through personal gnosis, and study - sometimes reading between the lines - of the information that has been passed down. 

The rise of patriarchy and other forms of systemic oppression have coincided with the long project of making the feminine divine invisible or monstrous - and this was not an accident. I believe that severing us from the Mother was a necessary step to produce compliance with the current societal structures we find ourselves within. And I also believe that remembering - reclaiming her stories, her songs, her voice - is a way back to wholeness that has the potential to dismantle systemic oppression (not the only way, but a way). 

I am so inspired and encouraged when I see so many now returning to the goddess path. People are finding their way back to Her. The hunger for the divine mother is real, and healthy. I want to say that clearly before anything else, because what follows is not in any way an argument against goddess work. It is my attempt to think carefully about how I approach mine in a complex and troubled world.

There are some questions I am deliberately setting aside in this piece. Questions like, whether there is one great goddess or many. Whether the goddesses we work with are real autonomous entities or aspects of a deeper universal feminine or archetypes of the human psyche (or all of these, which is what I believe). I hold these questions with curiosity. They are live for me. But here I want to talk about something more human and practical: what does it mean to do this work of remembering responsibly, in a world where real harm is also happening?

The Spiritual Truth (as I see it)

The sacred feminine is truly ancient, older than the mostly arbitrary borders we have drawn around traditions and territories. Goddess has been present whenever and wherever humans have turned toward the sacred (which is everywhere). She speaks directly, through gnosis, through the body, through the living world, to anyone who reaches out to Her. 

The specific forms she takes varies over time and place. We have Isis in Ancient Egypt, Brigid in Ireland, Pele in Hawaii. Goddess does not just look and act one way. She is infinitely diverse and multifaceted, and that diversity is one of the wonderful discoveries on this goddess path.

Learning about the different faces of the goddess is a powerful way to understand Her - as well as a way of understanding more deeply the cultures that relate to that face of Her. 

The Human Truth

And yet.

I do not do this work in a timeless, frictionless space. I do it in a specific world, at a specific historical moment, in a specific (white) body - and that comes with responsibility. 

I am remembering the goddess in a world deeply shaped by colonialism. By the systematic extraction of land, knowledge, and sacred practice from indigenous and marginalised peoples, many of whom still suffer direct harm and face the ongoing consequences of that extraction. I believe that remembering the goddess is part of the long work of dismantling patriarchy. But it would be a painful and unacceptable irony if that work reproduced, in its own way, the extractive logic it is trying to undo.

I do not want that. And so I have settled on some parameters for myself and my work moving forward. 

How My Work Got Here

My paid goddess work grew directly out of my personal spiritual practice. I started sharing what I was already living - working with moon cycles, with goddess energy, with the symbolic and cyclical frameworks that have shaped my inner life for decades. 

People found it useful. They wanted more. A beautiful community grew. Paid offers developed. And within that organic growth, I did not stop to consider whether the way I was publicly packaging and charging for certain things was as considered as it should be. I am doing that work now. And I hope better late than never. 

Where I have landed is this: my private relationship with goddess, living or ancient, is my own, and I will continue to follow where goddess leads. But my public and paid work - so the resources I create, the traditions I refer to, the frameworks I charge money for - these require more scrutiny. They require me to think carefully not just about spiritual truth, but about human truth too. And so I am making adjustments. 

Where I Stand: Three Principles

These are the navigation points I have identified to guide my work moving forward.

Rooting in ancestry and place

My public and paid work will be anchored primarily in the cultures that are native to me by ancestry and geography: Welsh, pan-Celtic, and related Northern European lineages that intersect with my home landscape. (I live less than five miles from where I was born, in South Wales, rooted in ancestral land). 

I hope that by sharing how I approach connecting with deities from within my own cultural context it can inspire both those who share that context, but also those who come from completely different backgrounds. For me a living spiritual practice is not about reconstructing something from the past but about being in relationship with the land and the spirits who dwell here with us in the present. And so the approach can translate, even when the specific faces of the goddess will look different. 

I will also continue to draw from the ancient classical traditions - Hellenistic, Roman, Kemetic - that have for centuries been part of the shared mythic vocabulary of Western depth psychology and pre-patriarchal (and patriarchal) history. I have studied these traditions and they feel distinct enough from living, marginalised traditions, that I feel I can engage with them, even as I acknowledge this is not a simple distinction.

The red line

I will not create resources (free or paid) inspired by active, living traditions that belong to communities who are still marginalised or whose sacred knowledge has been subject to ongoing extraction. This means I will not be creating work around, for example, Hindu goddesses, Native American practice, or African diasporic traditions. Those belong to their living lineage holders, and it is not my place to monetise them. (I have decided this even in the case of the Buddhist deities, as their communities of origin still face significant harm). 

This does not mean I will never mention these traditions, or that I believe they are in any way lesser than those from my own background. It means I am clear about where my work is grounded, and where it is not.

Transparency about sources

When I introduce any mythic figure or tradition in my work, I will endeavour to be clear about what I am drawing on and where it comes from. I will name what is scholarship and who the scholars are. I will name what is traditional lore. And I will name what is my own direct experience and personal gnosis, clearly, as mine, not as universal truth.

This matters to me because it models something I strongly believe: that personal gnosis is real and valuable, and that it is strengthened by being held alongside scholarship.

A Closing Note

Goddess has been underground for a long time. The remembering matters. And, I believe, so does how we do that remembering. I am aiming to do it with care and humility, with awareness of the painful complexity of the world I am doing it in, and without causing harm. I will probably get things wrong. But I will keep adjusting to course correct, because this is important. Goddess is the antithesis to systemic oppression. 

I want to be clear: none of this is about policing anyone else's private spiritual life.

The questions I have raised here are specifically about my public work and paid resources and where I have landed with this. Your personal relationship deity is your own. Direct contact with the divine is real and does not require my permission or anyone else's.

I have arrived at navigation points that feel right for where I am now, and I am committing to keeping that thinking alive as I learn more.