Feminine Mysteries in the Bible: The Soul Teachings of the by Ruth Rusca

By Ruth Rusca

An exploration of the repressed, esoteric female mysteries within the Bible throughout the lives of 4 ladies, all archetypes of the sacred prostitute
• exhibits how those 4 archetypal ladies signify the 4 phases of improvement of soul consciousness
• finds how the phobia of the facility of the sacred prostitute ended in a rejection of girl sexuality and a damaging dualistic suggestion of guys and women
• Explains how the dogma of the stainless belief represents the repression of the divine female in Christianity
In Feminine Mysteries within the Bible, Ruth Rusca unveils sacred mysteries of the female and the alchemical dating of the female and male forces on the middle of the Judeo-Christian culture. Drawing on over 30 years of study, she explores 4 archetypal girls within the Bible: Tamar, the sacred prostitute; Rahab, the meretrix; Ruth, who redeems the soul; and Bathsheba, the daughter of the Goddess. those women--sacred prostitutes one and all--represent the indestructible female lifestyles strength, the knowledge of the Goddess, and the transformative strength of the soul, they usually represent the 4 phases of the improvement of soul attention.
Mary, mom of Jesus, is the quintessence of those 4 ladies, yet Rusca exhibits that the dogma of the stainless perception has repressed the importance of Mary and subverted the divine female in Christianity end result of the church’s worry of girls and their life-giving power. those ladies go an imperishable female existence strength from new release to new release, and realizing their lives creates a route to overcoming the damaging trends of dualistic “male-female” thinking--a duality that profanes female sexuality and mysteries instead of revering and celebrating them.

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Additional info for Feminine Mysteries in the Bible: The Soul Teachings of the Daughters of the Goddess

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Their presence was to change the tenor of the maledominated organization. 9 The Inter-American Commission on the Status of Women (CIM), established in 1920, had been one of the groups instrumental in getting the equal rights provision into the Charter of the newly established UN; while the International Council of Women and the International Alliance of Women were among the NGOs that had consultative status with the UN Economic and Social Council (ECOSOC) and therefore membership on the UN Commission Three on the Status of Women (CSW), which had been established to satisfy the mandate of the Charter.

This brings me to another aspect of the links between global and local – the ways in which local actors organize to defend themselves against global threats. 19 The word ‘glocality’ has been coined to highlight the ways in which global trends affect local experience. This recognition of a ‘politics of place’ poses new challenges to a global women’s movement. While organizing in the defence of ‘place’ has the potential to be the most powerful and effective form of organizing,20 local groups clearly need information and analysis on the broader policy frameworks that are affecting their lives.

The term ‘common difference’ is the title of Gloria Joseph’s book, and is associated with Chandra Moharty’s writings. Global women’s movement  3 | Global contexts for an emerging movement: the UN Development Decades, 1960s–1970s Just as many of the women participating in the conferences of the Decade for Women were influenced by local struggles around issues of citizenship rights and participation, so too the Decade itself must be seen in the context of international debates around issues of citizenship, socio-economic development and redistributive justice raised by the human rights and the anti-colonial movements.

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