Considering Sexuality at Beltane

Added an Asexual Pride Septagram to the Beltane Coloring Page by OwlandMoonArt

(The Lord & Lady Get It On - But Do We Need To?)

Wicca is in keeping with the majority of nature-based religions in that it is adamantly sex-positive, a self-described fertility religion that celebrates and supports the cycle of life within the world.

Wiccans built modern Beltane philosophy and practices on ancient Celtic and Roman roots, as I introduced in my first Beltane article. The Celts had many fertility- and sexuality-centered customs - "Fertility, whether of the fields, of the herds, or of humans, was not taken for granted by the Celts. The number of recorded invocations and rituals that were offered to increase fertility suggest that it was a matter of serious concern," explains Patricia Monaghan in The encyclopedia of Celtic mythology and folklore (p. 46).

The Lord and Lady, Wicca's patron God and Goddess, are a pairing intended to embody equal but opposing "feminine" and "masculine" energies¹ (among other things), and Beltane's association with sex and love is reflected in their Divine Union - just as the harvest is taking root in the field, has the Lord invited new life unto the Lady. My Trad, like most Wiccan Traditions, honors this act by performing a symbolic version of the Great Rite, described by academic Carly Floyd as "...perhaps one of Wicca’s most sacred rituals, as it represents the most fundamental (pro)creative act in the universe and the power of life itself" (Mother Goddesses and Subversive Witches, p. 18)².

Establishing that Beltane is primarily celebrated amongst Wiccans as a type of fertility rite concerning, among other things, the Lord and Lady coming together to create new life for Themselves and the world - well, it may stand to follow that Wiccans may choose to celebrate themes of fertility, new life, and love during their Beltane rites. What's the big deal, then? Like most things, it's about perception and practice. There's no reason to sugarcoat it: Beltane is an annual reminder to create and maintain space for our asexual, aromantic, and childless/childfree practioners.

Ultimately, I don't think any individual practitioner would argue that they have an issue with the broad theme of "fertility." The question will always be, "Fertility for whom and why?"

"As a religion, [Wiccans and pagans may] understand this fertility to mean the ongoing survival of the planet and the life that lives on it, but often the first thing that comes to mind when someone mentions fertility is bodily fertility," writes Amy Rhea (High Priestix 3rd Degree, "Empty Womb and Dead Seed: Reconciling Infertility in a Fertility Religion" 2024). But I cannot imagine meeting a pagan of any practice who would make the argument that Wiccans have a "divine mandate" to get pregnant and have babies, especially as a desired result of ritual sex, so I cannot imagine that ritual sex can be ethically taught as anything other than what it is - an optional tool to raise power.

Maybe this tool has allowed any particular Wiccan - let's call her Betty - to personally connect with the Divine in a way that has convinced her that there can be no other way to celebrate Their Union except to act it out in the flesh. I would say to Betty that there is room for her opinion on how to Do the Thing, of course! But I would say further that anyone truly espousing that practicing ritual sex is a vital part of Beltane philosophy or practice is missing the point at best and is purposefully manipulating the "fertility" theme to their advantage at worst.

Wicca's murky history with sexism and gender essentialism (both topics that will be touched on again in a future Litha article) should encourage modern practitioners to communicate openly and clearly on this topic, because ultimately (as touched on in a prior Ostara article) there is no one authority on What is Wicca. For example, I am positive that Betty's guests would appreciate knowing in advance that it is her practice to orgasm under the Beltane moon in honor of the Goddess when being invited to her Beltane celebration - the same way Betty may appreciate knowing that the Divine Union is only symbolically referenced at the celebration up the street.

No one wants to police how anyone else practices, but I believe we can all agree with the premise that that acknowledging and practicing Wicca as a fertility religion does not mean we, ourselves, have to center our own personal fertility or sexuality. So then how can we inclusively center the themes of fertility and the "coming together of Divine forces to create something new" aspects of this Sabbat without centering on (heterosexual) sex?

I am not the first to ask this question, and plenty of experienced practitioners have provided answers over the years. Wicca is not what it used to be, but it takes time and repetition to change a reputation. There is plenty of space for asexual, aromantic, childless/childfree people in circles all over the world, and people are speaking up about it.

"There is a movement in Wicca to redefine fertility as a concept...[one] that encompasses any creative act, anything that is built up from a tiny spark of inspiration into a roaring bonfire of accomplishment" (Rhea). This redefinition has been core to Haven Song's interpretation of Beltane's purpose, as explored in this year's Work of the Circle (article coming soon!).

As Scotland's 2023 Asexual May Queen, Alix Prybyla explains, “it is easy to default to viewing fertility as defined by a male and a female person having sex, dominated by males – but in nature, which is the domain of the Green Man and the May Queen, those standards don’t exist. There are many types of fertility to be found. There are plants that are pollinated by the wind and bear fruit.

"Some animals undergo parthenogenesis, which is when an animal is able to grow a baby inside of them without fertilisation. I see human asexuality as another form of this beautiful, wild, natural and subversive type of fertility that is found in nature. It offers us freedom for self discovery and self love.”

And 2023 Non-Binary Green Man Maïlis Marty had their say, too: “Because [the Green Man] is [a] spirit and he’s very often associated with trees, his fertility doesn’t have to be physical,” they said. “It can be just like taking nutrition from the sun, from the soil. There’s so many ways to have something fertile in nature, but as a performer, it’s also the idea of the fertility of the mind. The fertility of creativity doesn’t have to come from your body. There are so many ways to birth something, like writing a book.” ("A new vision of fertility: Scotland’s asexual May Queen" by Jennie Kermode)

FInally, River Enodian (3rd Degree High Priestix of Blue Star Wicca) also suggests looking to Beltane's roots for alternate-to-fertility themes in their article "Why I Hate Mainstream Beltane (And What Version I Do Like)", "For the ancient Irish, this was the start of summer and a time to do protective rites against harm of both practical and supernatural origins. Its very name means 'bright fire.' It was a time for increased magical and fae activity, specifically witches. Witches interacting with the faeries was expected and not unheard of in ancient times. And like around Samhain, this is yet another time of year when the veil is said to be thin. These holidays are and should be bookends. THIS is the Beltane that interests me and speaks to my soul..."

However you choose to celebrate Beltane this year or beyond - I hope that you find personal satisfaction with your connection to the Divine, and may your future harvest be bright and bountiful!

Blessed Be!

By Acorn, 1°

¹ We'll explore this concept in more detail in the related Litha 2025 article!

² When done "in the flesh," it should be noted that the goal was that "The Priestess and Priest engage in the ritual not for the sake of their own pleasure or to achieve a purely personal enlightenment but to find and bring power and wisdom back into their community."  "The Wiccan Great Rite: Hieros Gamos in the Modern West," Samuel Wagar; 2008 (as published in Published in Journal of Religion and Popular Culture XXI (Summer 2009).