When I first discovered paganism and witchcraft, like many children in the ’90s, I first found Wicca. There, I learned of the divine feminine and the Triple Goddess of Maiden, Mother, and Crone, which represented the three phases of a woman’s life. Since then, I’ve experienced living as a woman, for nearly forty years, and I realize that this framework is needlessly reductive.
Wicca grew out of the neopagan revival of the 19th century, and with that, Victorian-era gender politics bled in. It was in the mid-19th century that “The Angel in the House” was published and popularized the ideal of the woman as ruler of the domestic sphere. The Triple Goddess, while created in an attempt to subvert patriarchal Christian Trinity, actually reinforces the idea that women are defined by their relationship to their reproductive system.
As I grew up and grew older, I realized there was more to it than that. It was many years before I decided I even wanted to have children, so I spent over a decade in a liminal space where I was neither Maiden, nor ever likely (in my mind) to become the Mother. What is a woman in between?
Since then, I’ve turned to more folkloric-driven paganism and witchcraft and have found that the neopagan idea of the Triple Goddess is new indeed. There are three-part or three-fold deities in folklore, but they rarely follow the archetypes of Maiden-Mother-Crone. One that comes to mind readily is Hekate, who is a goddess of liminal spaces and crossroads, symbolized by a three-faced form, with a face to watch each of the roads at a three-way crossroads.
In Celtic folklore, the Morrigan is often used as the example of a “triple goddess,” because she is often described as a composite goddess, made up of three sisters. But this might have less to do with an inherent three-fold nature and more to do with the fact that “Mor Rigan” is a title, not a name, and the various deities that are considered “part of the Morrigan” are simply those who have held this title, similarly to how the Cailleach is often considered a title that has been variously associated with different deities.
Brigid is another who has been considered to fit the mold of Triple Goddess, with various aspects of Brigid associated with various things that she is supposed to rule. But those aspects don’t follow the Maiden-Mother-Crone model of the neopagan Triple Goddess. Instead, they give a picture of Brigid as a well-rounded deity of many interests — poetry, smithing, midwifery — rather than reducing her to her biological functions.
And that is the trouble with the neopagan Triple Goddess: it is exclusionary and reductive. It not only reduces women to their biological functioning, but it excludes those women who don’t necessarily have those functions inherent in their bodies. Trans women, nonbinary people who wish to interact with their goddess nature, women who don’t have a reproductive system at all. And women who don’t find fulfillment in the Victorian ideal of womanhood.
But Trinity is something that exists cross-culturally. Not all trinity is the Holy Trinity of Son, Father, and Spirit (which the neopagan trinity mirrors). In many cultures, there is an idea of the trinity being male, female, and neutral. In many cultures, the first three colors named are black, white, and red, usually representing dark, light, and blood, or birth, death, and life.
So in that vein, I like to think of trinity as the necessary result of trying to define a binary. Two points define a line, but in between is the line. And so, rather than trying to explicitly define three points or three phases, that trinity becomes the two points and the infinite possibility in between.
In my own practice, this comes up primarily in my own form of candle magic. I generally use three colors of candles: white (or raw beeswax), black, and red. While there are rough correspondences to the three main deities I honor currently, these are also colors that, to me, can represent any goal I might have in my magic or prayer. White for healing and nurture, red for action, black for internal work. These do not have to correspond to any particular phase of my life. And they go beyond the Maiden-Mother-Crone framework.
If you identify with the neopagan Triple Goddess, that is wonderful. But if you’ve ever felt like there was some disconnect, I encourage you to explore the idea of trinity outside of the rigidly defined rules of neopaganism. Because, honestly, trinity is simply the recognition of a world outside the binary.