The symbolism of the feminine in the divine transcends cultural boundaries and becomes a universal aspect of humanity’s spiritual evolution. From ancient times, the figure of the Mother Goddess has represented fertility, rebirth, and a profound connection with nature across cultures.
These topics have been studied and addressed by anthropologists, psychologists, theologians, philologists, and other sciences, including the works of Sir James Frazer, George Dumézil, Gerald Brousseau Gardner, Raymond Buckland, among others.
Humanity finds its symbolism in every people and culture through its understanding of itself and its environment, shaping values, attributes, and essential aspects of life into relatable elements from its society. This identification reflects the depth of its beliefs and cosmology.
This reasoning has been consistent throughout various eras, such that Dion Fortune expressed it in her novel The Sea Priestess:
“Do you not know the Mysteries which declare that all gods are one god, and all goddesses one goddess, and there is one Initiator? Do you not know that in the unfolding of the manifestations the gods wove the loom of creation between the poles of pairs of opposites, active and passive, positive and negative, and that all things are these two things in different forms and on different levels, even priests and priestesses, Wilfred?”
This concept was applied by Paleolithic humans, identifying the feminine and masculine in diverse forms and aspects, which is why it’s not uncommon to find similarities among European, Middle Eastern, Asian, African, and North and South American cultures.
Archetypes of the Divine Feminine: Life, Death, and Rebirth
The psychologist Carl Jung identified universal archetypes within human cultures, symbolizing profound aspects of the psyche shared by all humanity. One of the most representative is the archetype of the Mother Goddess, embodying life, fertility, and creation. These archetypes are not exclusive to a specific culture but appear across religions and mythologies worldwide.
Thus, in many cultures, the feminine aspect of the divine is deeply linked with creation and the perpetuation of life, while the masculine tends to align with transformational forces.
Comparison with European Traditions: The Goddess in Germanic and Norse Culture
In Germanic-Norse mythology, we find parallels in the figure of Frigg and other goddesses representing aspects of fertility, motherhood, and marriage. Unlike the Incas, the Germanic-Norse people placed great importance on family and social stability, represented by Frigg, the wife of Woden and a goddess of peace and home. In this culture, the goddess embodies qualities of integrity and familial cohesion, considered the foundation of society.
While the Incas emphasized the Earth’s fertility as sustenance, the Norse cultures associated feminine divinity with social roles that foster family harmony and clan unity. This focus reflects how each culture adapts its archetypes to the needs and priorities of its society.
In the Inca Tradition
This first archetype in Incan cosmology, structured through “Creative Destruction,” led to the creation of new gods and worlds through “Rebirth.” Life, fertility, sustenance, and generation are embodied by the Inca’s virtue of the feminine, as reflected in nature.
The Mother Goddess in Inca Cosmogony
The Inca civilization, which thrived from the 13th to the 16th century, inherited a rich tradition of myths and symbols from its predecessors, such as the Wari and Tiwanaku cultures.
Incan mythology is based on chronicles, from which we gather an intermediate level of understanding, fitting an animistic-polytheistic structure:
Initially, the Ñaupa Pacha (the primordial universe) was inhabited by a consciousness called Qun Tiksi Viraqucha, illuminating the watery space it inhabited until it chose to burn brightly, dividing the Sapa Pacha and creating Heaven and Earth. Here, the sea flowed around the heavens and earth, above and below. This consciousness transformed into two magical birds: Inti (the Sun, masculine) and Quilla (the Moon, feminine), who govern day and night, each ruling over beings born under their influence. Inti interacted with the Earth, Mountains, and Air, while Quilla influenced the Sea, Lakes, and Rivers.
Thus, three great Pachas (worlds) were established:
Hanan Pacha (Upper World): Entered through a bridge made of animal hair, where the gods regulating seasons and natural elements reside. Only the righteous could enter this world.
Kay Pacha (Mortal World): The world of the living, watched over by four directional pillars.
Uku Pacha (Underworld): Located underground or beneath the sea, this world is inhabited by the deceased and by gods representing human emotions.
In the Kay Pacha, the consciousness of Qun Tiksi Viraqucha transformed into the god Pachacamac (Sovereign of the World), who appeared in the eastern part of Kay Pacha, seeking his counterpart. He journeyed west to unite with Mama Cocha (Mother Sea), and from their union, Mama Pacha (Mother Earth) emerged, becoming the mother of all beings in Kay Pacha. Blessed by Tayta Inti and Mama Quilla, Mama Sara (Mother Corn, symbol of sustenance and abundance) was born from the heart of Mama Pacha.
The Relationship Between Natural Cycles and the Inca Calendar
The influence of feminine deities in Inca culture is directly reflected in their agricultural calendar. This lunar-solar calendar not only marks the seasons but also the celebration of rituals that align the community with the rhythms of nature. Each lunar month has an agricultural and social purpose, from preparing the land to harvesting and purification, with the fertility cycle at the core of daily life.
ere is the list of the Inca Empire’s solar and lunar months:
- January – Huchuy Pocoy – Small Ripening – Zamay Quilla – Month of corn growth.
- February – Hatun Pocoy – Large Ripening – Hatun Pocoy Quilla – Time for wearing loincloths.
- March – Paucar Warai – Garment of Flowers – Pacha Pocoy Quilla – Month of Earth’s Maturation.
- April – Ariway – Dance of tender corn – Ayrihua Quilla – Month of Harvest and Rest.
- May – Aimuar – Song of the Harvest – Aymoray Quilla – Corn Harvest.
- June – Inti Raymi – Festival of the Sun – Haucai Cusqui Quilla – Potato Harvest and Rest, soil preparation.
- July – Anta Situwai – Earthly Purification – Chacra Conaqui Quilla – Month of irrigation and land redistribution.
- August – Qhapaq Situwa – Full and Great Purification – Chacra Yapuy Quilla – Month of Sowing.
- September – Quya Raymi – Festival of the Queen – Coia Raymi Quilla – Month of Planting.
- October – Uma Raymi – Festival of Water – Uma Raymi Quilla – Time to scare birds away from fields.
- November – Aya Marqa – Month of the Deceased Ancestors – Ayamarqa Raymi Quilla – Month of field irrigation.
- December – Capac Raymi – Great Festival of the Noble Powerful – Capac Raymi Quilla – Day of Rest.
The feminine presence is evident in the religious aspects and their connection to the agricultural system that sustained their lives.
Just as we see these attributes in the Inca Empire, a similar logic exists in the cosmogonies and theogonies of other European, Asian, African, and Oceanic peoples.
For example, in the Germanic-Norse pantheon, we find the union of an Aesir with a giantess, Borr and Bestla, daughter of Bolthorn. They birthed three sons: Woden, Hanna, and Loddur. Woden, the chief deity, later married another giantess named Frigg, daughter of Fyorginn, who gave birth to other children. Frigg represents the ideal feminine concepts of Marriage, Motherhood, Fertility, Beauty, and Love.
As each society’s needs evolved, their faith adapted to what was most necessary. In Inca society, food and resources took precedence over ideals, while in Germanic-Norse society, symbolism centered around creating social-family stability. The feminine archetype thus becomes a unifying symbol within each culture and society.
We must therefore value the interdependence of the masculine and feminine, not relegating one to favor the other. Both are crucial to existence, as recognized in the past, known today, and will remain true forever.
The Goddess as a Universal Archetype of Unity and Interdependence
Across cultures, the figure of the Mother Goddess symbolizes the interdependence between the masculine and the feminine, an idea that Joseph Campbell calls the “sacred marriage” or hieros gamos. In this context, the unity of opposites is essential for the creation and balance of the universe. This concept of integration is fundamental in both Inca spirituality and other esoteric traditions.
In Raymond Buckland’s Buckland’s Complete Book of Witchcraft, he highlights the role of animism in ancient societies and how the worship of natural forces, embodied in gods and goddesses, reflects a profound respect and a sense of unity with the environment. The veneration of the Mother Goddess as a source of life and fertility in many cultures suggests a collective understanding that human survival depends on a respectful relationship with nature.
The Relevance of the Feminine Archetype in Today’s Society
The symbolism of the Mother Goddess in Inca culture, as well as in other ancient traditions, invites us to reflect on the importance of feminine archetypes in our lives. In a world where industrialization and excessive consumption have distanced humanity from nature, the archetype of the Mother Goddess reminds us of the need to respect and value our connection with Earth.
As we rediscover and honor these ancient traditions, we can foster a vision of respect and balance that transcends cultural boundaries and generations. The Mother Goddess represents not only the power of life and fertility but also the responsibility to preserve and care for the natural world for future generations.
Recommended Bibliography:
- Campbell, Joseph. The Power of Myth. Doubleday, 1988.
- Buckland, Raymond. Buckland’s Complete Book of Witchcraft. Llewellyn Publications, 1986.
- Frazer, James. The Golden Bough. Macmillan, 1890.
- Jung, Carl. The Archetypes and The Collective Unconscious. Princeton University Press, 1959.
- Fortune, Dion. The Sea Priestess. Aquarian Press, 1938.
EXTRACT WITH PERMISSION- ©The Forest – A further guide for the Experienced Seax-Wica Practitioner: Insights After a Decade of Practice(2019) by Juan Manuel Espinoza Guzmán.
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