Spiritual values presented as universal are often just masculine. Humility, for example, is not considered honorable to the fem- inine; it is a cop-out. What a woman needs to develop is brag- gadocio, assertion, and ownership of her space. Not humility keeping her confined to the limitations she is in, but something to consistently push her outward. Or she can develop the quality of devotion, which requires no spiritual cultivation whatsoever for a woman. The capacity to be devoted to and attended to, however, requires real growth.
Similarly, honesty from the multidimensional perspective of the feminine is communicated in feeling tones, rather than data and facts. Most masculine communication is a lie from this perspective because it lacks this dimension. And yet, because the feminine may not speak in the same factual format as the masculine does, she is seen as dishonest. In many traditions, for a woman to be honest she is required to cut off a core part of herself. And yet no one questions why it is acceptable to omit these aspects from spirituality.
Realized feminine consciousness is to first default, then to awaken, and finally to be able to land in every dimension with equal acumen, care, and facility. This is how a woman with power carries out her deeper purpose. She removes the superior nature of spiritual exclusivity that implicitly diminishes others, and elevates and imbues with power that which has been discarded and disdained.
From her spiritual position, it is not enough for her to "serve" or interact with marginalized people or the profane realms. She must become part of these worlds if she is to respect them, not merely visit them from her seat on high. Spirituality is, of course, welcome in the full spectrum of experiences. But this is provided it does not take her hostage in its white tower, placing itself over the marketplace in the spiritual equivalent to sexism.
A woman with power is marked first and foremost by her fullness. She brings her range, spectrum, and expression to the table of consciousness. A woman without power must don the prefabricated notions of consciousness developed by the masculine for the masculine.
The mark of the realized feminine is rooted in the interdependence of all; in the capacity to connect on any channel. Fluency at all frequencies is what distinguishes her from the woman lacking power, who exalts the reverent world of purity, subtlety, and silence over the capacity to be with the sullied, the chaotic, the loud.
It is the masculine that prizes the formal nature of the "top deck" as superior, attempting to impose this belief on others. A woman without power buys into this notion when she agrees to save a wildness for a partner in private where it is acceptable as commerce. She takes on a public identity of chaste, refined, and pedigreed in spirituality, as opposed to the "galley" where the world is raucous and alive, connected, and filled with play and love.
