Blog Post 200 – Am I a Witch?

Statue of a Witch, by Gegenbach (Public Domain)

Statue of a Witch, Gegenbach (Public Domain)

I’ve always liked the word “witch.” It carries with it a lot of connotations, sure, but so few words can evoke strong reactions across the spectrum, ranging from fear to excitement to anger to joy. Witches in folklore occupy a strange space; in many stories, they seem to be dangerous and do harm (e.g. “Hansel and Gretel” or “The Witch in the Stone Boat”), but then in so many other tales they are helpers, or benign catalysts for action (as in “Frau Holle” or “Finist the Bright Falcon”). We have tackled the question of “What is a Witch?” from a lot of angles here already: answering the question generally and rhetorically, looking at aspects of a witch’s practice, seeing what it takes to become a witch, and so on. But this weekend brings my birthday, so I’m going to turn that lens inward a bit, and ask the question, “Am I a Witch?” That may seem like a bit of a ridiculous question, coming from someone who talks about using folk magic on a regular basis, but it’s a question worth asking. There are many people from various backgrounds who would likely say I’m not, based on their personal definitions of witchcraft, whether they believe it to be a religion or a practice, or both, or neither. So how do I see it? If you read the articles here, you probably want to know if my own definition of witchcraft jives with yours, right? Today, I thought it might be good to clarify just who I am and what I do that might make someone think of me as a witch of one kind or another. In an upcoming post, I will use this as a bit of a launching pad to take a look at a few ways the figure of the witch appears in North American history and folklore, and see if I can find anything that I can use to create a broad sketch of what a “New World Witchcraft” practice might look like. This is, and must be, my own interpretation, so of course your interpretation may be quite different. But my hope is that by going through this question with some thought, maybe it will open up some doorways (or hedgerows) along the way for myself and others. If you’re interested in traveling this particular crooked road with me, read on.

A section of my personal altar.

A section of my personal altar.

 

Firstly, let me talk a little about the things I do. My basic spiritual practice (and please note I’m setting this apart with fancy italics) involves a few basic rituals: weekly lighting of candles to a mix of saints, ancestors, deities, spirits, and other entities, along with offerings of incense and water and sometimes food and drink. I offer evening prayers directed at a pantheon of spiritual forces, mostly in gratitude and asking for safe passage through the night for myself and my family. Monthly, I light candles representing the new and full moons. When the dark candle is lit, I do divinations with my cards—although I should note this is not the only time I do that, and here we have a practice which may be only quasi-spiritual overlapping with the spiritual ritual of lunar reverence. It’s complicated, right? On the full moon, I offer libations and light other candles, and say prayers to specific spiritual forces I feel are connected with the moon. And that’s the big stuff. Despite recent discussions of sabbats and the Wheel of the Year, I tend to get into holidays in a more community-oriented way, attending parades or local celebrations and not really focusing on the spiritual observance of the days (although that does sometimes happen, especially during the winter months).

Reading my mother's cards.

Reading my mother’s cards.

My magical practice (again, fancy tilty-letters here) involves the aforementioned card divination, which I do more frequently in ways dissociated from a particular spiritual observance, but which does involve me calling upon some spiritual aid. I also frequently cast spells for various wants, needs, and wills. Most are incredibly simple spells, such as the creation of a petition paper and the lighting of a candle, perhaps with some anointing oil and the recitation of a psalm or charm. I might create a mojo bag to carry around and draw in a specific need or want (most often, these bags are in the “success” area, although I also do some protection bags and others as well). Periodically, I will brew up batches of condition oils to have on hand for dressing candles and bags, but if I run out of those for some reason I don’t worry, because I can usually substitute something from the kitchen in a pinch—coffee, whiskey, olive oil, etc. If someone gets a sharp bang on their shin or a cut on their finger, I’m usually right there with my little Pow-wow-style charms to ease the pain, along with an ice pack, kiss, or chocolate-chip cookie as appropriate. A few times a year I do house-cleansing and protection work, adding written charms to door lintels and washing down my front door with—well, traditional protective formulae.

 

Is any of this witchcraft, though? When we look at stories of witches in North America—whether derived from European, African/African American, Native, or other sources—we see witches doing some of these things in one way or another, perhaps. Fortune-telling by cards and other means seems to appear nearly universally. Zora Neale Hurston recorded tales of African American conjure women and men rifling playing cards and seeing the future. Some of the accounts of Salem’s tumultuous sorceries involved tales of divination by “Venus glass,” or through the use of a special cake baked from urine and fed to a dog, or even some evidence that accused persons like Dorcas Hoar owned divination manuals and had practiced fortune-telling for years before the trial outbreak. Other tools, like the dowsing rod or the use of geomantic shells or coins, appear in other areas, and every cultural group in American history has had some means of divination or augury. Even in contemporary times, the Ouija board has become a popular trope of adolescent divinatory rites, and remains a popular “game” among American youth.

Brewing condition oils

Brewing condition oils

Witches also made use of prayers and psalms, sometimes in holy and sometimes in profane ways. Tales of Appalachian witch initiation rites discuss the use of prayers which reverse one’s baptism. In many European-derived traditions, the recitation in reverse of whatever charm had been used to blight someone would remove that curse. In tales where witches work with spirits, they may make contact with faery-creatures (see Emma Wilby’s Cunning Folk & Familiar Spirits for a truly excellent rundown of that subject), or they may keep wee bug in a bottle to talk to (as in one Appalachian story). While we get a sense of their spiritual worldview—which is heavily populated and constantly interacting with the mundane world—we seldom get a sense that witches are denominational. They might act in non-Christian or even anti-Christian ways, up to and including signing pacts with the Devil, but just as often they make use of Christian prayers and charms, and may even be very religions—if a bit unorthodox. Having a rich spiritual life certainly seems to be found in most tales of folkloric witches, but there’s very little definition around that spiritual worldview. Instead, witchcraft seems to be—from the perspective of history and folklore—less about gods and goddesses and much more about muttering under one’s breath in a time of need, or knowing not to burn sassafras wood. It’s a practice and a way of acting which is shaped by spiritual understanding, but not completely defined by it. There’s much more to say on what witches do, based on folklore (and I should also note that I am increasingly aware of the fact folklore is not something from “back then,” but something alive and moving now, so perhaps we should spend some time on contemporary witchcraft from that angle, too). I will leave all of that for another day, however, and return to the question at hand.

witch-158095_960_720

Am I a witch? I suppose it depends on who is asking. I have a fairly unorthodox spiritual practice and worldview, especially for someone living after the Modern era of rationalism and scientific inquiry. I think that my spiritual life, however, does not inherently make me a witch. It makes me an animist, perhaps, or put in contemporary economic terms, someone with a diversified spiritual portfolio. That can be a good basis for witchcraft, but it can also be a good basis for a number of practices completely outside of witchcraft. Many Christians, Hindus, and even Buddhists see such a diversity in the spiritual landscape (although they may assign different values to non-deity spirits and might even avoid all but a very few of them). What I do, on the other hand…that is witchcraft. I am a witch in divination, in charming, in meeting my needs through my own actions, and in doing so by working outside of rational methods (and please note I did not say in spite of such methods or even without also using such methods—a proper My Little Pony bandage can be just as important as a magical healing charm and a kiss to a scraped knee). I am a witch in knowing some of the ways that the world around us is constantly in conversation—whether through the growth of certain plants or the movements of certain animals or the scent and taste of the air before a storm. I am a witch in holding in me a certainty that I can do something about my circumstances, and that I am responsible for my own fate—both finding it and bending it.

 

Yes. I am a witch.

 

I hope to go a bit further and expand upon some previous discussions of what a witchcraft practice in the New World might look like. I will be turning to folklore, history, and contemporary behaviors and actions to help define that, and in the end, I will probably satisfy no one, but perhaps get into a few good conversations with the points I raise. For now, though, I hope that this article—a little bit of me put out there for you to consider—will clarify my practices a bit. I am not a perfect witch, mind you, possibly not even a very good one. Nor are my practices solely definitive of all witches everywhere. But if this article speaks to you in some way, I’d love to know. I’d love to hear if you are a witch, too.

 

Thanks for reading,

-Cory

Advertisements
Explore posts in the same categories: Blog, General Information, Practice & Technique, Resources & Recommendations

Tags: , , , , , , , , ,

Both comments and pings are currently closed.

10 Comments on “Blog Post 200 – Am I a Witch?”

  1. Ivy Says:

    Well, this makes total sense to me. I’ve always approached the definition of ‘Witch’ the same way that Justice Stewart approaches the definition of porn: I know it when I see it. Which is annoying, but as accurate as anything other way to define it. I’m a witch, my family is full of witches (many of whom would be affronted at the label — my grandmother referred to herself as “Heiden,” AKA a heathen). And I know other witches when I meet them, even when I see them.


    • Sometimes I do know others when I see them, as well. Mostly, it’s just a feeling. Loved this article though.


    • Lol, Ivy, I came very close to using the “I know it when I see it” line in my discussion as well. I like the idea that a witch is something like a sum of practice, rather than any singular concrete definition. And your grandmother sounds amazing 🙂


  2. OMS. I finally found someone like me!!! I have been called a “witch”, have been told I was a “witch” and have “lived” as a “witch” for most of my life (on and off….I was raised Baptist, though it never was something I was comfortable with, even at a very young age). I suppose I’ve never really embraced the term before. I seem to practice much like you. I am rather eclectic in everything. The term “witch”, when applied to me, makes me feel rather disingenuous or fraudulent…..much like when people call me an “artist”, when I’m actually just a quilter/seamstress who has a gift for matching colors. I think it’s because I’ve never been able to memorize spells, color/herb/crystal/etc meanings, or feel comfortable around “the cool witches”. I don’t have tattoos, wear “magical” clothing, or celebrate the magical holidays (except the turning of the season). As a matter of fact, the majority of people mistake me for the church going/politically right/ kindergarten teacher, I must seem to look like (which is fine. Makes it easier to blend….LOL. Plus, I like surprising people.) I “practice” alone and privately. This was an excellent article and I am so glad to know there is someone else out there similar to me. I would love to subscribe to your blog. Thank you so much. So, Am I A Witch? Depends on who you ask.


    • So very glad you liked this article! Hopefully I’ll be tackling it further through lore and history in coming articles, too. Many, many thanks for your comment! 🙂

  3. Juan Says:

    Well H-B Day Cory!!! I have found your blog just a couple of weeks ago and basically I haven´t been able to stop reading and listening to your contents, and I found this place absolutely gorgeous. In my own experience I have been serching for magical and spiritual knowledge from a variety of differents sources since i have kind of 6 or 7 years old, not neccesary practising (not always) but understanding it, and i don´t think there´s neccesary to call myself as a witch, a magician or whatever tittle that society needs to classify your practices and believes. It is more a matter of how you go through your life and how you handle it in this vast world that we live in, so it really doesn´t matter. Something like been called asiatic, latin, caucasian, homosexual, male, female or whatever label you wanna apply like that, and at the end of the day we are all gonna be hungry, we are all gonna get happy or sad, we are all gonna feel, we are all going to live our lifes in the best way that we can, and we are all just humans. I find it kind of similar, it doesn´t matter the title, what really matters is how you see yourself and how you understand the phisical and non-phisical world that we live in. Thanks again for your space and a huge hello to Laine as well.
    P.D. (Excuse me for my use of the language, I´m not really an english speaker, I´m from Colombia).


    • Thank you Juan! And I followed your meaning very well, so thank you so much for your comment, too 🙂 Glad the site is useful to you, and please feel free to comment/write anytime!

      • Juan Says:

        I will 😉 I´m kind of lost with some of the plants that you have mentioned for the hoodoo work, but thats because I´m located in South america, so i´m doing my homework 😉

  4. Hanna Says:

    Such a nice read. Thank you for sharing Cory! Listening to one of tour previous podcast (Sabbats I believe) you talked about what you do on the full moon and dark moon(in addition to the what you mentioned above) – so I thought this speaks to me and now myself have done this the last two months. Wow what a great experience! Thanks again – I enjoy your humor and honestly!


  5. Thank you so much, Cory, for sharing this insight into your personal practice. I realized through reading this post and giving this concept some thought that a significant part of what makes me a witch is my worldview. This, despite being taught early on that a witch is someone who practices witchcraft, therefore, being a witch is purely an action and separate from spirituality. But for me, being a witch is more than the active spellcraft because becoming a witch changed how I view the world and myself in it. For me, practicing witchcraft is like practicing yoga. It started as an action. It became a worldview.


Comments are closed.


%d bloggers like this: