When we talk about Dianic Wicca, we talk about a Wicca focused on the Goddess and that in some cases she relegates the God in the background very small or directly eliminates it from the cult. For a time, especially in the late 1990s and early 2000s, Dianic Wicca was synonymous with lesbian Wicca. It is not surprising that many lesbian wiccans adopted this tradition because it was closer to their life experience, but not all dianismo is lesbian.

Detail from "Sappho and Erina in a Garden at Mytilene" by Simeon Solomon (1864)
Detail from Sappho and Erina in a Garden at Mytilene by Simeon Solomon (1864)

It seems, although there are exceptions, that for the Dianism only with the Goddess is enough and often overlooked the dualism. But just as we proposed in a previous article about transgender in paganism, lesbian perception can also modify what has been archetypally understood in Wicca. And it is that divine polarity on which Wicca is based is easier to represent in the binomials: male/female, day/night, heat/cold … But in reality what we must understand is that the divinity is ungraspable, inaccessible and unknowable in its totality and that we are the ones who, from our perspective, transform it.

Precisely speaking with a lesbian friend belonging to another pagan tradition (not wiccan) said that for her and within their religiosity there were no such problems because having a multitude of gods they had specific functions and in his pantheon there were also a pair of goddesses linked with lesbianism. The problem is when from the Wicca we want to offer a complete and inclusive experience for those people who do not fit in that male-female binomial in all areas of their lives.

As a result of the article that we mentioned before we considered the possibility that lesbian women could have another Goddess in their rites. That is, there would be the possibility of expressing that same polarity and that both goddesses fit into the archetypes that have traditionally been associated with God and the Goddess, but the conception of fertility that usually exists in many Wiccan myths should be modified and revised from a non-biological point of view.

In this way the fertility and the union of the two goddesses would be expressed in a fertility in love, in professional or even family goals. But we can also consider the work with gods that change their gender in their own myths to get a mate or something in particular. There could be two goddesses but at a certain moment some of them would become a man to fertilize and fertilize the womb of the other. In the end the rest of what we consider as Wicca would remain intact only that they would give a twist to the meaning of transformation and bring their archetypes closer to lesbian women more emotionally.

Now the question is what is more important in Wicca: porality as a metaphor or the cult of biological fertility?

Rev. Roble Tormenta

Rev. Roble Tormenta

Keeper and Director of the Shrine of Eros, First Priest and Oracle of Eros. First Degree Priest in the Correllian Nativist Tradition of Wicca. Wiccan and witch since 2004. Bearer of the Light of Hecate. Member of the Order of Artificers and of the Order of the Peace Weavers, both belonging to the Correllian Nativist Tradition. Master in Philosophy, community mannager, writer and editor, artist.
Rev. Roble Tormenta

Rev. Roble Tormenta

Keeper and Director of the Shrine of Eros, First Priest and Oracle of Eros. First Degree Priest in the Correllian Nativist Tradition of Wicca. Wiccan and witch since 2004. Bearer of the Light of Hecate. Member of the Order of Artificers and of the Order of the Peace Weavers, both belonging to the Correllian Nativist Tradition. Master in Philosophy, community mannager, writer and editor, artist.

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