[3] Diana, (considered correlate to the Greek Artemis) "is seen as representing a central mythic theme of woman-identified cosmology.

"[4] The Dianic Wiccan belief and ritual structure is an eclectic combination of elements from British Traditional Wicca, Italian folk-magic as recorded by Charles Leland in Aradia, New Age beliefs, and folk magic and healing practices from a variety of different cultures.

[4]Dianic covens practice magic in the form of meditation and visualization in addition to spell work.

[4] Rituals can include reenacting religious and spiritual lore from a female-centered standpoint, celebrating the female body, and mourning society's abuses of women.

Another marked difference in cosmology from other Wiccan traditions is rejecting the concept of duality based in gender stereotypes.

Healing rituals to overcome personal trauma and raise awareness about violence against women have earned comparisons to the female-centered consciousness-raising groups of the 1960s and 1970s.

[10][11] Some Dianic groups develop rituals specifically to confront gendered personal trauma, such as battery, rape, incest, and partner abuse.

It was found that this ritual had improved self-perception in participants in the short-term, and that the results could be sustained with ongoing practice.

[12][13] Dianic Wicca developed from the Women's Liberation Movement and some covens traditionally compare themselves with radical feminism.

[6] Ruth Barrett writes, For other lesbian Dianics, as well as heterosexual and bisexual Dianics, excluding males from participation in ritual is not born from a rejection of males but rather an embracing of women’s unique biological rites of passage and how living in female body in a patriarchal world informs and effects our lives.

This community continues through Circle of Aradia, a grove of Temple of Diana, Inc.[14] McFarland Dianic is a Neopagan tradition of goddess worship founded by Morgan McFarland and Mark Roberts which, despite the shared name, has a different theology and structure than the women-only groups.

They consider the decision whether to include or exclude males as "solely the choice of [a member coven's] individual High Priestess.

[18] The Los Angeles Times wrote that: Talia Bettcher, a professor of philosophy at Cal State L.A., said this trans exclusionary stance is common—though not universal—among women like Budapest who were grounded in lesbian separatism, a political vision that originated in the '70s.