From time to time, she does offer interpretations of the issue, at least for the female population; however, not for interpretation itself, but rather as means to realize the depth of the concept in relation to feministic movement. Women have been multiply excluded for centuries in the normal life of society. Going even further then this, monotheistic religions outlawed the concept of female divinity, thus leading to alienation of women on a transcendental level and placing on female population the role of guardians of unethical societies. Luce Irigaray conceives of the divine as the ultimate beginning a society cannot exist without. Divine is not some kind of force, but rather a medium through which women can finally begin to communicate and relate to each other without their will being tied to the will of men. This concept rests on a presupposition, that men have defined own gender to be representative of the whole humanity, from now and on women are sentenced to embody the masculine view of the world. "By reducing matriarchal society to the kind of "Prehistory" that Luce Irigaray identifies as a partial, reductive, and fruitless conception of History. She gives credence to the idea that patriarchy is... the only History possible." (Murphy, P. 1999) In general, the conclusions of Irigaray can be brought down to the following three ideas: in the first place, the masculine image of divine God should be nullified; second of all - the status of a woman has to be equal to the status of divine, as woman is a transcendental being; finally, the divine can be interpreted as a new sexual ethical relationship between a man and a woman.
Ideas of Luce Irigaray should be viewed in terms of philosophical concept of libidinal materialism expressed by Georges Bataille2: extreme states of consciousness, violence and eroticism, serve as communicative channel between humans and God, "For Bataille, reason becomes the shadow of a violence that directs itself toward a formless, nameless freedom that he will call "the sacred."" (McConnel, W. 1997) Bataille's primary interest lies in defining the ways this "communication" was produced through religious ceremonies. Luce Irigaray further develops this viewpoint adjusting it to the feministic ideas and treats connection of women with divinity as a genuinely free way of self expression and communication. Luce Irigaray interprets explicit eroticism as a sign of social failure to provide an opportunity for self actualization to women.
The major difference between the concepts of divine as expressed by Jalal al-Din Rumi3 and Luce Irigaray is rooted in individualistic and communistic ways of thinking. The psychological thinking of Lucy Irigaray involves around finding oneself, whereas Rumi accepts unconditional submission to the will of God. The goal of human life in terms of Rumi's poetry can de defined as permanent adoration of divinity. Even though both philosophers are attempting to reinvent the identity of a human being by establishing a connection with God, Rumi is doing it through the condition of completeness in which personality and individualism are lost: "is a narrative of connectedness rather than separatism." (Hassan, W. 2002) Whereas Luce Irigarays' writings emphasize individualism the whole idea of feminism is based on. In this case, the views of Rumi are much closer to