Tag Archives: witchcraft

Crone – a guest blog

A guest blog by Melusine Draco

As most of my readers will know, I have a fascination for odd and obscure historical facts that are hidden away in the millions of sources that outstrip and confound the confines of the Internet – it’s finding them that presents the stimulation and the challenge. If we merely rely on the regurgitated information of contemporary paganism not only does our mind become stagnant, but for those who follow the Craft of the witch, so do our magical abilities.

Over the years I have also incorporated a great deal of folk- cunning- and country-lore into my books on witchcraft with a view to preserving that knowledge for future generations. Much of what even my grandparents’ generation once knew is now lost because it was never recorded for posterity. True there are numerous pagan books written about similar subjects but it is obvious that a large number of them don’t have the countryside in their blood and fail to reflect the magic and mystery of growing up in an uncomplicated rural environment. Strangely enough, these sentiments are often now viewed as some form of elitism but I prefer to go back to the roots of learning rather than consult something that has been cobbled together from different popular titles without any true grounding in Nature.

Both The Secret People and CRONE! are autobiographical and were a lot of fun to write.  CRONE! takes ‘a year in the life of …’ approach and is a rag-bag of memories, wise counsel, reflections, magic and nostalgia that make up a witch’s year – especially one who’s just stepped down as leader of a Coven and finds herself with a lot of time on her hands. Magically this is the best of times since there is nothing to prevent the Crone from doing what she likes, when, where and how – since her personal power is now greatly magnified. CRONE! might also provide food for thought for those Craft ladies of a certain age who need to step aside and let the next generation have their turn, because often we don’t stop to think that the magical power of the group can diminish and stagnate through the lack of fresh energy. Hopefully, as far as the new Magister and Dame are concerned, I will be around for a long time to come, remaining in the background dispensing Knowledge, Wisdom and Understanding so that they in turn can train their own successors for the future, while I return to my own chosen Path. In truth there’s comes a time in life in Crafter’s life when it becomes necessary to follow a different Path and see where it takes us. We leave the security of the Coven and set off on a solitary journey … but as Aleister Crowley observed: “What an adventure!”

On reflection life is good and it’s not everyone who can live the witch’s dream of retiring to a small, isolated cottage in a river valley in the shadow of a wild mountain range. Since I’m country born and bred, it’s more like returning to my roots but life’s rich tapestry has certainly had its fair share of snags, runs, holes and endless thread-pulling along the way. I’ve lived in the Glen for ten years now and although my original pack of greyhound companions has been reduced drastically through old-age, I’m still pack-leader of five … not forgetting Harvey my intrepid little mongrel!

The Glen is ideally suited to the type of magic we teach in Coven of the Scales simply because we are not over-looked – psychically or magically – and nothing is allowed to interfere with the daily routine of interacting with Nature on a full-time basis. The cottage is on the opposite side of the Glen to the mountains, on the wooded Slievenamuck Ridge with a lush valley and the River Aherlow running between. The view of the mountains is never the same two days running and at certain times of the afternoon, the slopes are bathed in a strange, ethereal light that is nothing short of enchanting. Each morning I can stand at the bedroom window and stare out with the feeling that this is an ever-lasting holiday – and one I often share with members of the Coven.

From a magical energy perspective, the mountains were formed during the ‘Caledonian Foldings’, which caused the underlying Silurian rocks to fold into great ridges. The Silurian rocks were quite soft and quickly eroded; the eroded dust compacted over millions of years to form Old Red Sandstone, a tough enduring rock and so the Galtees are of Red Sandstone, but with a softer Silurian rock core. If anyone is familiar with my Magic Crystals, Sacred Stones, they will understand how important these geological features are to our magical teaching.

As a result of being surrounded by all this beauty, I’ve now gone into Crone-mode, which in magical parlance means that I can do and say what I want, when I want, and no one can object, since they must sit at my feet and drink in the pearls of wisdom I dispense with every breath … even if they are the senile, verbal wanderings of an aging crank. Seriously, the Coven has been told that if I do get to that stage ‘Do not revive!’ must be entered on the medical chart! Today, I am blessed with a crowd of wonderful people in the Coven from all over the world; all of whom are bright, intelligent and talented – not a witchy outfit to be seen amongst them with Craft ‘mark’ tastefully concealed – and all dear friends.

In truth, we as practitioners of Old Craft are less concerned with ritual and dogma, and more focused on natural energy-raising techniques, which we use to channel or direct spells and charms according to the nature of the working. As I’ve often said, Old Craft witches do not worship Nature but we are certainly proficient at working in harmony with it … and are highly spiritual beings on this level, too. Unlike the majority of modern pagans, however, we accept Nature as being red in tooth and claw and do not seek to impose our will on the natural scheme of things – even if Beltaine is delayed because the hawthorn comes into bloom a month late! And you can’t have a true Beltaine celebration without the fragrance of May blossom in the air … if you understand my meaning.

We also accept the timeless concept of the hunter and the hunted, and the essential inter-action of male-female energy. Old Craft is not generally seen as gender specific but its beliefs do tend to lean towards the male aspect since the female aspect remains veiled and a mystery – as she should be since this is the ancient and fundamental ‘Truth’ behind the Mysteries. Coven of the Scales is not a true sabbatical tradition but it remains an initiatory Mystery one, and what it does share with the other pre-Wiccan traditions is a common feature of extreme selectivity when it comes to prospective members – and the willingness to reject those proven unfit for the Path. Needless to say, this unpopular and confrontational stance has often led to thorny relations between other so-called ‘traditional’ groups, but it has encouraged a sanctuary-like environment where creative magical collaboration can unfold according to the design of each individual member of the Coven.

All this ‘tradition’ has now funnelled down to a tiny, remote cottage in the Glen that offers members of the Coven a warm welcome, a magical learning centre and a spiritual home, hopefully, for many years to come. We have our own Neolithic site where we interact with the Ancestors and, unlike many other ancient monuments, these ancestral energies have not been polluted by the unwelcome tramp of tourism. Here I can live the life of an Old Craft Initiate according to the tenets of my belief and periodically welcome friends and fellow travellers to share in my magical world.

CRONE!: A Year in the Life of an Old Craft Witch

Melusine Draco

ISBN: 9781788760010

Type: Paperback

Pages: 216

Status: Published by https://www.feedaread.com/books/CRONE-9781788760010.aspx

As I’ve said before, and no doubt I’ll say it again, writing about witchcraft is easy.  Finding the right theme isn’t.  Any fool can pass themselves off as a witch but finding an informative and entertaining approach for a new book is a whole different cauldron of knowledge.  Personally, I feel there should be a magical purpose behind any book on Craft – otherwise it’s all been said before – and usually better …

 


Learn Witchcraft in a Week

Recently, The Independent newspaper published an article from a woman who had spent a week learning witchcraft. I’m not going to link to it because I don’t want to give it any oxygen, but it’s out there should you want to look. There were (unshockingly) a lot of problems with it. One of the issues it raises for me is how long we think it takes to get to grips with something.

The smaller and narrower you think something is, the shorter a time it would seem reasonable to have to spend getting to grips with it. Modern witchcraft has a history of more than 60 years and reference to historical witchcraft is of course much older, appearing in all kinds of texts. To get to grips with the history, variety, philosophy and practices of witchcraft might fairly be assumed to take more than a week. It’s hard to imagine anyone suggesting you could have a meaningful understanding of Christianity after just one week. Or existential philosophy. Or Zen.

One of the problems here I think is that we have so much modern literature that suggests you can do a great deal with very little. Glossy New Age magazines that tell you how to have everything with a few minutes of minimal effort. Highly priced courses offering instant life changes and satisfaction. All the serious witches I know are clear that you’ve got to put in the time to change yourself and your life.

But, we’re still close to the New Year – that time of instant and magical transformation. New Year, new you! it’s a pernicious lie that helps sell us all kinds of things. Real change takes time. Even the most superficial and cosmetic of changes can require more than a week.

The inclination to be changed quickly suggests to me a deep dissatisfaction with self. The person who wants a whole new identity in the space of a week, or a weekend, is clearly in trouble, and won’t be rescued in that kind of time frame. Self development takes time. Growth and healing take time, and effort. Studying anything much takes time. Nothing worth having for the long term can be grasped in a matter of a few days. We are creatures of habit – changing how your brains work and what we do with our time takes a while. A new you might be possible, but you’ll have to build that you, and work on dismantling the old bits of yourself that trouble you, if anything real is going to take place.

It’s frustrating running into things like this shoddy bit of ‘journalism’ but I remind myself that twenty years ago and more, media coverage was even less helpful, less informed and less sympathetic. On the whole we’ve come a long way in getting Paganism taken seriously. It may take a while yet to establish that these are valid spiritual paths and not passing amusements for bored fools. But, nothing worth having is ever perfectly quick and easy…


Southern Cunning – folklore and living tradition

Aaron Oberon is the author of Southern Cunning – a book about folkloric witchcraft in the Southern States of America. I asked him some questions about his book and the traditions he’s working with, which he has answered below…

Can you give me a flavour of southern states folklore? What’s unique to the area?

Most of our folklore directly deals with the atrocities that have happened in the South. Slavery, racism, and genocide are all seeped into the soil and stories. Human evil is one of the biggest reoccurring themes throughout Southern folklore, and while some folks try to ignore the continuation of racism and oppression around them these stories speak volumes. There’s a reason the genre of “Southern Gothic” exists, because there is a macabre cast to most of our folklore. There’s a plant that can be found all throughout the more humid southern locations called “Spanish Moss” and in Savanah, Georgia folks say it won’t grow anywhere that innocent blood was spilled. Even the tales we tell about plants remind us of human atrocity. There is also an intense focus on the community and what it means to be a part of the community. The breaking of taboos, the inversion of norms, and the process of “othering” those that live outside of what the community considers correct. More specifically, living life as a Christian or a Non-Christian, and the perceived immorality of being Non-Christian. When witches, the quintessential Non-Christians, appear in folklore they are often marginalized and living on the fringes of their communities. Witch stories can be some of the most interesting because they often directly challenge commonly held beliefs in southern culture. When the witch come knocking to borrow milk you have two choices. You can stand by the value of “Southern Hospitality” and help out your neighbor in which case the witch can now curse you because she has something of yours. Or you can deny her the milk because of who she is, in which case she curses you for not helping her. So which do you choose? There’s no right answer, because the societal constraints shouldn’t be there to begin with. That the beauty of Southern folklore, it deals with the dark and oppressive, it forces you to address these issues of culture and discrimination, but it never gives you an answer. That’s your job to figure out.

How does folklore impact on witchcraft traditions in the south?

From a personal perspective, you can’t look towards these stories and come out the other side thinking the world is sunshine and rainbows. You have to face the atrocities that define the place where you live, and then how do you take this reflection and make something of it. You’ve read clear as day how horrible things are now what are you going to do about it? I can’t speak for how folklore is effecting witchcraft throughout the entire South, but I know that for me it’s been a process of taking action. The magic seen throughout Southern folklore is active, it clearly accomplishes a goal, and often times it seeks to right a wrong. Southern folklore demonstrates not just atrocity, but personal agency, and the impact that personal choices make on the world. Which to me is witchcraft at its core, when you take action in your craft you make an impact on the world at large.

 

What do you find exciting about this as a living tradition?

The biggest thing about a living practice is knowing one day it is going to change and that just because something is working for you now doesn’t mean you have to do that same exact thing for the rest of your journey. Witchcraft, folklore, and human beings are all constantly changing and adapting. So when I look at my practice and realize that something no longer fits, I’m able to acknowledge what it brought into my life in the past, and honor that while finding something that fits better for the now.

What does bioregionalism mean to you?

That as person you are celebrating the natural environment around you in the here and now. Bioregionalism has helped me appreciate my home in a way that has truly changed my life. Spiritually its meant that I am more focused on the local spirits, local stories, and local people around me rather than looking at European models of magic and trying to make that work for me when it hasn’t. On a personal level, I always hated the South.

Tell me about the book…

Southern Cunning is a look at how to approach folklore as an informant for witchcraft. It originally started out as a journal I was writing while I went through books of American folklore and started seeing if there was a way to make this applicable to my practice. It turned out to be a major undertaking, one that changed my perspective on what witchcraft is and what it can be. A good chunk of the book focuses on a specific collection of folklore called “The Silver Bullet”, and I chose this book because of all the collections I went through Silver Bullet was the only one focused completely on witches and the details of their practices. The rest of the book is dedicated to the things that make the South what it is from the cultures in the South, its history, religion, and the land itself. My hope with Southern Cunning is that it’s accessible, fun, and gets the wheels turning for the reader. The best compliment I’ve received has been someone telling me “This inspired me to look into my local folklore and work that into my practice”.

 

Find out more about the book here – https://www.johnhuntpublishing.com/moon-books/our-books/southern-cunning 


A guest blog from Zoe Murphy

Brightest Blessings Blog Followers!

 

Before I introduce myself properly, I’d like to give a shout out to Nimue for giving me the wonderful opportunity to be a guest blogger on this beautiful blog. It warms my babywitch heart when writers/artists/creators support and show love for each other. For this post, Nimue asked us to possibly look at ‘living traditions.’

So, babywitch you may have read…yes, I am a baby witch, a witchling, an apprentice witch or whatever you’d like to coin me as and I am about eighteen months into my amazing, eye opening, affirming, incredible journey into witchcraft and spirituality. To be honest I didn’t find witchcraft, it found me and it found me through my irreplaceable mentor, craft mother, mama witch and very, very good friend Joolz Raven Stewart. This woman is amazing and has brought about a pivotal and important change and lifelong chapter into my life.

I am now known as This Welsh Witch on my social media channels and like I said above, I’m very much in the infancy of my learning so I am a maiden so to speak! I have actually found a warm and embracing witch and spiritual community on Instagram with some badass witches who regularly share resources and ideas and support each other’s ventures all the way. I have actually learnt a lot from the World Wide Web and while it gets a bad rap, for me and my learning it has been invaluable for contacts and study. It is now part of my daily life and learning. I am actually a Hekatean neophyte and very proud to be so. I am currently studying Hekatean Applied Modern Witchcraft by using an amazing book called ‘Keeping Her Keys’ by Cindy Branden. It’s a fantastic book and resource and will take me a year and a day (a traditional witchcraft period of study) to complete all the lessons. Hecate is the most fierce, complicated and renegade goddess I’ve read about~ Queen of the Witches~ but that’s another blog post/discussion altogether…;-)

I could discuss Hecate and witchcraft for days but my particular focus with this post is Welsh mythology, legends and the gwrachod- Welsh for witches. I am fiercely and immensely patriotic and proud of our rich and deep heritage and our language (I am a frustrated non-Welsh speaker haha) and as much as I am dedicated to my goddess Hecate, I will also be honouring the country of my birth.

I have been reading a brilliant book called ‘Welsh Witchcraft, Charms and Spells’ by Marie Trevelyan and I have been researching Welsh mythology for around seven years for my debut novel, which incidentally is due out this year. The crafting and writing of my novel has taught me so much about witchcraft that I’m hoping it will provide people with a insight into the tradition of Welsh witchcraft to carry forward. The novel and subsequent series will be a large part of my little legacy I hope!

I have also started my own hashtag, the #welshwitchseries which focuses on the legends and mythological aspects of Wales. What I have come across is that there is a wealth of knowledge among people regarding Greek myths. However, there isn’t a whole lot about Welsh ones and our heritage contains such a lavish tapestry of tales, oral traditions and a wide pantheon that it seems a shame not to bring it to the fore. I have always connected so much to Cymru on a spiritual level and it’s even deeper now because I know we have a very strong mythological identity. Obviously, we have the undeniable Mabinogion but there are also so many more creatures, figures and stories within the realm of Welsh mythology.

One aspect of my witchcraft life is my homemade charm/spell bags that I have recently listed in my Etsy shop and the bags names, intentions and contents all correspond to the Welsh language, historical figures or the tales of Wales. Within the range there are bags for Harmoni, Joio, Cwtch, Seren and Pilli Pala which pertain to manifesting harmony, joy, love, peaceful sleep and transformation. I have also bags for Cerridwen, Arianrhod and Gwenllian. I think a lot of people will be familiar with those last three and these have been a focus of my #welshwitchseries posts. As part of my #welshwitchseries posts I have also been honouring several old customs and traditions such as Nos Calan Gaeaf, Nos Calan Mai and the Mari Lwyd.

Cerridwen was on the table as a possible contender for my dedication but I was drawn to Hecate instead. You could probably call Cerridwen the Welsh equivalent of Hecate and she is still a strong warrior goddess witch that you could call upon. Cerridwen represents magic, wisdom and creative inspiration and a lot of people will know about her creation of the bard Taliesin! Arianrhod is the goddess of fertility, rebirth and the weaving of time and fate. She is also strongly linked with the moon; lunar practice being embedded in witchcraft and rituals. Gwenllian ferch Gruffydd was a warrior princess of Wales and was beheaded defending the country.

To conclude this post, in terms of my own ‘living tradition’ I have tried to imbue the qualities that these fierce women embody, into my own life and my practice. The tales of these female figures and their narratives have been passed down through oral tradition and are a symbolic part of Welsh heritage and by learning about them and extending my knowledge I feel like I have become part of another community and the wider witchcraft community. Witchcraft is becoming slowly more accepted in certain parts of society and what could be more living tradition than a lifestyle and practice that reaches back years and years and that also teaches you to reclaim your personal power. Witchcraft is teaching me to look within the depths of myself and teaching me to embrace the universe and its energy and to harness it for the good of myself and others.

I am hoping that I become part of that living tradition by passing it on to my children who can become the next tradition bearers but for now I am very much living!

IG: @thiswelshwitch

FB: This Welsh Witch


Ancient Spellcraft – a review

Laura Perry’s Ancient Spellcraft is a really interesting read, regardless of whether you’re a spellcaster. Let me start by clarifying that I do not work spells in any kind of witchy style, so I’m certainly not the person for whom the book is intended – it is written for people who want to use it to do magic. I find books about magic fascinating, however, and as a consequence have read quite a few such along the way.

Ancient Spellcraft is one of the most interesting spellbooks I’ve ever read. Author Laura Perry draws on what we know of a number of ancient Pagan cultures, to create a way of working that is likely a much better reflection of ancient practice than anything else you’ll find in modern witchcraft.

For most of our ancestors, life was not compartmentalised in the way it is today. Healing, magic, religion, luck, and so forth were all interconnected. Divination comes from the same word roots as divine – because it is the business of the Gods. Equally, all forms of magic were an appeal to divine powers for assistance. The lines between magic and prayer were not distinct. Who you might call upon, and how, and to what effect is an interesting area to explore, which this book does well.

The concerns of our ancient ancestors were not so very different from our modern concerns, in essence. Protection, security, love, sufficiency in the basics of life and a sense of what might be coming are things people have always wanted to know about. I like how this book gives us that sense of connection with our ancestors and puts our concerns into historical context.

The spells in this book draw on historical insights, but have been adapted to be suitable for the modern practitioner. I would have loved more details about the sourcing, and the adaptation process, but that would have resulted in a very different book, probably less useful for anyone who wants to work spells.

Laura Perry has put together something readable, accessible and fascinating. If you want to develop a deity-orientated magical practice, this would be the ideal place to start.

 

More about the book here – http://www.lauraperryauthor.com/ancient-spellcraft


At the Magical Crossroads in Scotland, 1979

A guest post by Suzanne d’Corsey

When Nimue Brown kindly invited me to offer a guest blog to her site, spurred by the publication of my novel The Bonnie Road, the topic of witchcraft in the book was the obvious choice to explore.

The Bonnie Road takes place at a pivotal time in the history of our Western neo-Paganism, in Scotland, 1979. This was when the secretive followers of the Auld Ways existed in a relatively static state; when a quiet movement was underway to uncover and make meaningful a pre-Christian legacy; when many strands twined together in the New Age movement, of passionate explorers of lay lines, earth mysteries, of UFO sightings, of Findhorn finding its feet, all these trends rising against the backdrop of Margaret Thatcher’s new government. Add to the mixture the encroachment from England of a relatively new style of witchcraft that came to be known as Wicca, and it was a swirling, heady, occult, confusing and exciting time for seekers. The face of neo-Paganism- and Scotland- was about to change forever.

When I began writing the novel, many years ago, the magical maelstrom was not my primary focus, at all. It was a by-product of simply setting this novel in a time and place I knew well, populated with eccentric characters which included the witches. (Not that ‘witch’ was used as a positive reference back then.)

The people I knew in Fife and further afield, who actually practiced the old customs and kept a sort of country wisdom, may or may not have been influenced by various other movements through the previous couple of centuries, including the Celtic Revival, Spiritualism and all. While the wonderful Silver Bough by F Marian McNeill was available, it was a description of what the people were doing at the time, not a research tool to discover Scotland’s pagan remnants, unless one were drawn to the study of folklore. Rather, the last major player to dramatically affect the expression and beliefs of the magical ways in Scotland was the Reformation and Calvinism. How curious then, that the next huge change would come from “The Wica,” as it gradually made its way north, till it caught fire and blazed across the world. But back then, this was the farthest thing from anyone’s mind, including those few Wiccan pioneers in Scotland, for whom secrecy was the norm.

I include a good few scenes in the novel of the uneasy alliance between Morag the Scottish town ‘witch’ and the secret coven in a neighboring village. To whet your appetite, here is a scene from the novel, part of Morag’s musings as she is in process of seducing one of the young coven initiates. I chose it because it draws in all the magical threads, of Scottish witchcraft, of Alastair Crowley, of the new Wiccans:

There was a new style of witchcraft migrating north from the Sassenachs. Morag had been tipped off a few years past when rumors circulated about “the Strathkinness coven.” The wee village already boasted a resident witch from a century past, who could gang aboot invisibly, and did all the usual folkish mischief. Her specialty was transferring her neighbor’s butter to her own churn. Caught in the act of cantrips on the last night of the year, she was overheard to make a charm by spinning a cow’s hide tether about her head and singing “Hare’s milk and Mare’s milk, an’ a’ the beas’ that bears milk, come tae me!” She must have been a lazy besum that she couldn’t churn her own butter, though Morag would never begrudge the use of spellwork to effect changes. The witch would also gang into a hare, a popular game among the auld Scots witches, emerging with the inevitable gunshot wound from a confused farmer, thus proving the witch’s credentials. Considering that Morag often enough flew on the raven’s wing, she knew this talent to be entirely feasible.

The magical group was very different, insofar as Morag could ascertain. Secretive coven- formed, a hierarchical High Priest and Priestess requiring initiation, magic which seemed to be codified in a process in the context of ritual. She knew how Alastair Crowley did things well enough. Her grandmother Morag had visited him in his house on Loch Ness, called Boleskine, and enjoyed some “parties’ there. There was a similar structure to their ritual, what with protective circles and invoking this and banishing that with much brandishing of swords and sticks and all, and being joyfully out of their minds with drugs and trance. Young and beautiful grandmother Morag had been made welcome, right enough, by the Master of Boleskine, who was curious to uncover the auld Scots magic, indeed to test whether it legitimately worked for his own purposes. Which were not at all the same purposes as that of a Scottish witch; the one a clever magus, the other kin to the wild. And so they came together like a hunter and a wild deer, enjoyed the exchange, kissed in kindness, and departed back to their own kind.
But this English group was quite different from Crowley’s Boleskine frolics. Staid. Proper. Genteel. At last she might be able to uncover the truth of their existence. Far as spying went, what could possibly be more enjoyable, and effective, than seducing the lovely young initiates of the so-called secret coven? That made everybody happy. A little magic of her own, and the lover, lost in a blissful trance, would barely recall any of his pillow talk. (Pgs. 103-4, The Bonnie Road)

Needless to say, things escalate, as they will when personal agendas are played out, in this instance through practical jokes, seduction, alliances and unexpected twists and turns leading to a horrific episode at Samhuinn in the Highlands. Depending on your viewpoint, of course.
I have taken great pleasure in layering descriptions of how things really were in the late 70s in Scotland among the followers of the Auld Ways, throughout the novel. It is only now, in hindsight, I come to find I’ve described a time that is slipping away from memory, or worse, being revised and often misinterpreted. If The Bonnie Road helps to shine a light on this dark time of Scottish witchcraft, and does so in an entertaining and enlightening way, no one will be more pleased than I.

“Let us open our eyes to the great mysteries that surround us…. for in them is our only solace in this fleeting world.” – Quote by Morag Gilbride, The Bonnie Road

www.suzannedcorsey.com
www.thunderpoint.co.uk


Kitchen Witch

rachelI knew nothing about Rachel Patterson when I first started reading her books. The kitchen witchcraft aspect appealed to me greatly. It sounds earthy, pragmatic and suitable for everyday use. And indeed, her work is all of these things, with added charm and humour for good measure. Like me, she’s someone who believes in cake as an important part of life.

Her titles at present are as follows (but she’s uber-prolific, so if you’re reading this post a while after I blogged, there’s probably more…) and while I haven’t read all of them, her style and approach in what I have read incline me to say this is an author I trust. I think she’s also a good author for your younger witchy types, because she’s accessible and responsible in equal measure.

Pagan Portals Kitchen Witchcraft  

Grimoire of a Kitchen Witch

Pagan Portals Hoodoo

Pagan Portals Moon Magic

A Kitchen Witch’s World of Magical Herbs

A Kitchen Witch’s World of Magical Food

 

Here’s some samples of her work, to give you a bit of a flavour…

“A woman stands hunched over an old wooden table, pestle and mortar in her hands, grinding away at a mixture of ingredients.  A large white candle stands on the table beside her the flame flickering and spluttering.   Open in front of her lies a huge leather bound book, the pages well worn and filled with beautifully written spells.   Sounds like a scene from medieval times?  Actually it could be now; it could be me (or you) in a town house kitchen, or an apartment in the city.  This is a witch at work, same scene, same utensils, and same ingredients now as it was centuries ago.”

Pagan Portals Kitchen Witchcraft

“Food is magical, not just because of the amazing tastes, flavours and aromas but also for the magical properties it holds.   The magic starts with the choice of food to use and it can then be added in whilst you are preparing and cooking then the magic unfolds as people enjoy your food.   Dishes can be created for specific intents, moon phases, and rituals, to celebrate sabbats or just to bring the magic into your family meal. Many food ingredients can also be used very successfully in magical workings in the form of offerings, medicine pouches, witches bottles and poppets.”

A Kitchen Witch’s World of Magical Food

 

While I don’t self-identify with witchcraft at all, if I did, kitchen witchery would undoubtedly be part of my mix. As a Druid, I’m a maker of cakes and puddings to mark the seasons, festivals and rites of passage. I like the kind of medicinal herb that goes straight in the cooking (garlic!) and I like approaches to magic that are about our daily lives.


History of the troubled mind

I recently read a book on witchcraft – looking at historical witch-hunters. One of the things that struck me is that there was a time when what we now call depression, could be interpreted as magical attack – the consequence of a curse, or being afflicted by malign spirits sent to harass you. The same book also referred to melancholia, the condition of unbalanced humours. Back in the days when a person had a mix of choleric, sanguine, melancholic and phlegmatic that made up the balance of their personality and physicality, a person with too much melancholic influence, would be mournful. Depression explained!

Once upon a time, if you heard voices you were either divinely inspired or afflicted by demons. Now you have schizophrenia. Go back a few hundred years, and the uncontrollable voicing of obscenities would indicate you’d been attacked by a witch. These days, you’ll have Touretts syndrome. To be a lunatic, was to be under the strange influence of the moon. Today you might be diagnosed as having a psychotic episode.

The language of mental health has changed. It sounds scientific. You get syndromes, not curses. We talk of brain chemistry rather than lunar influences and humours. Sometimes medicating to rebalance the brain chemistry solves everything. Sometimes it doesn’t. Yes, the language has changed a lot, and how we relate to mental health has changed alongside the language. The very ailments that are labelled as ‘mental health’ issues would, in other times, have been understood as moral ailments, or afflictions of the soul, instead. Modern medicine does not like to think in terms of morality and soul. It prefers ‘healthy lifestyle’ as a term.

The same core issues remain. The labels have changed, along with the logic of the labelling. How we relate to treatment has changed, but not, really speaking, the way in which we tend to stigmatise the sufferer. Perhaps the biggest change is that, as a crazy visionary, you are much less likely to become a saint or prophet these days, that door is closed for now. You just get to be ill.

Perhaps there was a good thing about ascribing poor mental health to curses, and other magical influences. The afflicted person in this context was an unfortunate victim, but might not be responsible. They could have been cursed because of envy. In a world view that saw witchcraft as tending towards evil (and the mediaeval mindset most certainly did include this perspective) the victim of wicked enchantment is not to be blamed. On the downside, some poor scapegoat may be blamed instead, and the consequences when that happened could be dire, and probably of very little use to the person suffering from what we would understand as mental illness.

We’re not much better at curing malaises of the mind and spirit than were our medieval forebears. We are better at medicating people into compliance, but in terms of fixing afflictions, not a great deal has really changed. Tranquilising people is not the same as curing them. We have new words for some very old problems, but I’m not convinced we have any more functional understanding of it than our ancestors did. Yes, it may be more technically accurate to talk about a neurotransmitter in the brain, than a demon, but as I can’t see the chemicals in my brain, that’s as abstract to me as the little chap with horns and a pitchfork. Wonky brain chemistry or demon infested, there’s still not a heck of a lot I can do some days to put myself right.

It makes me wonder if we are in fact still as wide of the mark on mental health issues as our predecessors probably were with afflictions of unbalanced humours and malevolent witchcraft.