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- Herausgeber: John Wiley & Sons
- Kategorie: Ratgeber
- Sprache: Englisch
A contemporary guide to the roots, paths and tools of witchcraft.
A new generation of witchcraft is here! Today, witchcraft encompasses many different paths and is one of the most rapidly growing sets of spiritual systems in the world. Modern Witchcraft For Dummies walks you through what it means to be a modern witch—going beyond the Euro-pagan traditions and Wicca—and how to ensure your witchcraft moves toward inclusivity and spiritual activism. Discover the roots and impact of witchcraft, consider the differences between “open” and “closed” practices, and explore the ethics of magical practice.
Within, you'll also:
- Explore histories of regional witches across the world
- Understand witchcraft archetypes and practices (with clear guidance on how to start your own practice)
- Discover the various types of witches and determine the type of witch you want to be
- Create your own altars and grimoires, set intentions, and practice your spellcasting and rituals (on your own or with a coven!)
Get ready to explore a world of powerful spiritual connectedness with Modern Witchcraft For Dummies. It's a must-read for witches, pagans, and the simply occult-curious.
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Seitenzahl: 623
Veröffentlichungsjahr: 2025
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Modern Witchcraft For Dummies®
To view this book's Cheat Sheet, simply go to www.dummies.com and search for “Modern Witchcraft For Dummies Cheat Sheet” in the Search box.
Table of Contents
Cover
Title Page
Copyright
Introduction
About This Book
Foolish Assumptions
Icons Used in This Book
Beyond the Book
Part 1: Opening to Modern Witchcraft
Chapter 1: Reclaiming Witchcraft
Before Wicca, Beyond Wicca
Getting Out of the Broom Closet
Chapter 2: Rooting in Folk Magic
Finding Power in the Roots
Conjuring Resistance
Evolving Through Folklore
Chapter 3: Making Modern Magic
A Witch at the Crossroads
Walking Your Path
Chapter 4: With Great Power Comes Great Responsibility
Avoiding Shady Practices
To Hex or Not to Hex
Moving toward a Spiritual Activism
Part 2: Dabbling in Witchy Mythologies
Chapter 5: Weaving the Witch
Around the World: Exploring the Divine Feminine in Folklore
For Your Practice: Crafting an Image
Chapter 6: Pulling Threads of Energy
Around the World: Exploring the Maiden Archetype
For Your Practice: Crafting a Perception
Chapter 7: Spinning Magic Rituals
Around the World: Exploring the Mother Archetype
For Your Practice: Crafting a Process
Chapter 8: Cloaking in Wisdom
Around the World: Exploring the Crone Archetype
For Your Practice: Crafting a Legacy
Part 3: Practicing Your Craft
Chapter 9: Initiating Your Magic
Laying the Foundation: Your Occult Studies
Assembling Your Tools: The Grimoire
Chapter 10: Setting Up Your Practice Space
Laying the Foundation: Sacred Sites
Assembling Your Tools: The Home Altar
Chapter 11: Casting Spells
Laying the Foundation: Spell Work Basics
Assembling Your Tools: Materia Magica
Chapter 12: Ritualizing Your Life
Laying the Foundation: A Magical Routine
Assembling Your Tools: Candle Magic
Part 4: Exploring Paths of the Modern Witch
Chapter 13: The Divination Witch
Tapping into Your Power: Psychic Magic
For Your Grimoire: Divination Methods
Chapter 14: The Green Witch
Tapping into Your Power: Nature Magic
For Your Grimoire: Home and Hearth Rituals
Chapter 15: The Cosmic Witch
Tapping into Your Power: Planetary Magic
For Your Grimoire: The Natal Chart
Chapter 16: The Energy Witch
Tapping into Your Power: Subtle Magic
For Your Grimoire: Energy Work
Part 5: Expanding Beyond Personal Practice
Chapter 17: Joining a Coven
Hedge Witches vs. Coven Witches
Finding Your Witches
Growing within a Spiritual Group
Gatekeeping Magic
Chapter 18: Holding Space
Creating Sacred Space
Taking Responsibility
Chapter 19: Aligning with Spiritual Activism
Organizing around Magic
Paths of the Witch Activist
Chapter 20: Creating the Future
Preparing for (More) Modern Challenges
Creating New Traditions
Part 6: The Part of Tens
Chapter 21: Ten Foundational Spells
Grounding: Earth Stones Spell
Cleansing: Egg “Limpia” Spell
Protecting: Psychic Warding Spell
Making a Boundary: The Circle
Enchanting: Magical Objects Spell
Attracting: Self-Love Bath Spell
Manifesting: The Knot Spell
Dreaming: Lucidity Spell
Healing: Laying Hands Spell
Binding: The Freezer Spell
Chapter 22: Ten Days of Ritual Observance
The Sabbats
The Esbats
Appendix
Parts of the Tarot Deck
Magical Properties of Common Herbs
Planetary Rulerships and Domiciles
Energetic Associations of Crystals
Index
About the Author
Connect with Dummies
End User License Agreement
List of Tables
Chapter 11
TABLE 11-1 The Witch’s Toolkit
Chapter 12
TABLE 12-1 Candle Color Meanings
TABLE 12-2 Candle Type Uses
Chapter 15
TABLE 15-1 Planetary Qualities
List of Illustrations
Chapter 1
FIGURE 1-1: A pretty cool illustration of a witch.
FIGURE 1-2: An accused witch stands trial in Salem.
Chapter 2
FIGURE 2-1:
Ofrendas
, or offerings, on a Day of the Dead altar at Mission Marqu...
FIGURE 2-2: A
Sankchinni
ghost from
Folk-Tales of Bengal
(1912).
Chapter 3
FIGURE 3-1: A simple altar with candles and a journal.
FIGURE 3-2: Common tools associated with witchcraft practice.
Chapter 4
FIGURE 4-1: Palo santo incense, or “holy wood,” comes from a tree native to Sou...
Chapter 5
FIGURE 5-1: La Llorona forever roams, looking for her children.
FIGURE 5-2: Baba Yaga’s dwelling is a hut on chicken legs.
Chapter 6
FIGURE 6-1: Hades’s abduction of Persephone.
FIGURE 6-2: A painting of a warrior Tamamo-no-Mae as she turns into the nine-ta...
Chapter 7
FIGURE 7-1: Persephone and Demeter are often shown together in natural settings...
FIGURE 7-2: A painting of Pele, by David Howard Hitchcock (1929).
FIGURE 7-3: A photo of María Sabina.
FIGURE 7-4: A depiction of Mami Wata as a snake charmer.
Chapter 8
FIGURE 8-1: A popular image of Hecate as a three-faced goddess.
FIGURE 8-2: A depiction of Baba Yaga from
Vasilisa the Beautiful
, 1900.
Chapter 9
FIGURE 9-1: A page from
The Key of Solomon
.
FIGURE 9-2: This grimoire prop, designed to represent H. P. Lovecraft’s
The Nec
...
Chapter 10
FIGURE 10-1: A typical curio cabinet for storing ritual objects.
Chapter 12
FIGURE 12-1: Diagrams of the four directions and their associations.
Chapter 13
FIGURE 13-1: An example of a three-card spread using the major arcana cards of ...
FIGURE 13-2: A pendulum hovering over a reading mat.
FIGURE 13-3: A painting called “The Crystal Ball” by John William Waterhouse, 1...
Chapter 14
FIGURE 14-1: A home apothecary stocked with herbs.
FIGURE 14-2: An illustration of a mandrake, which is thought to resemble a huma...
FIGURE 14-3: A decorative besom made of sticks and dried flowers.
Chapter 15
FIGURE 15-1. The lunar phases.
FIGURE 15-2: An example of a birth chart.
Chapter 16
FIGURE 16-1 The seven main chakras of the body.
FIGURE 16-2: The astral body traveling away from the physical body during astra...
Chapter 17
FIGURE 17-1: An artist’s rendering of witches gathering with demons.
FIGURE 17-2: A coven forms a ritual circle.
Chapter 19
FIGURE 19-1: The George Floyd memorial and collective altar, a powerful site of...
Chapter 20
FIGURE 20-1: A crone peacefully crafts by the hearth.
Guide
Cover
Table of Contents
Title Page
Copyright
Begin Reading
Appendix
Index
About the Author
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Modern Witchcraft For Dummies®
Published by: John Wiley & Sons, Inc., 111 River Street, Hoboken, NJ 07030-5774, www.wiley.com
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Library of Congress Control Number: 2025933220
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Introduction
Modern witches stand at the intersection of countless roads. Paths of magical practice have proliferated in recent decades, connecting diverse histories and traditions. Old paths fork into unknown territories and new footpaths are constantly treaded. Some roads are dead ends. Some lead to private drives with access codes. And some are downright dangerous. If you’re just now stepping onto this crossroads, it’s challenging to get your bearings. Where exactly have you come from, and where are you going?
Magical practice has no universal roadmap, so new witches are increasingly walking the crooked path, blending different influences and beliefs together as they go along. The crooked path is nothing new; witchcraft has always been for those who walk their own way. This book will guide you through the tangle of information about witchcraft and light your way as a modern witch when you’re ready to plot your own course.
About This Book
This book is about modern witchcraft. It’s not a history book. The concept of witchcraft has existed for as long as humans have, and you could fall into thousands of rabbit holes trying to find the universal witch. Although I always encourage research and nuance, I’ll save you some time and let you know that nobody has ever agreed on the definition of the witch. The witch is constantly being defined.
In this book, you’ll learn about modern witchcraft beyond Wicca and the neopagan traditions that arose in Europe. These traditions have dominated the witchcraft discourse for decades, and Wicca has erroneously been considered synonymous with witchcraft. Although these strong and well-documented traditions are important, they’re just one territory in a larger world. This book widens the scope of witchcraft to encompass folk magic across the world, inspiring modern witches from all walks of life.
What you will find in this book is a guide that will help you orient yourself to what witchcraft means today. What inspires real contemporary witches? What are some common practices that you can start right now? What opportunities and challenges should you be aware of as you grow into your own practice?
To make it easy, I’ve organized the content of this book into seven parts:
Part 1: Opening to Modern Witchcraft. The first part of the book outlines common terms and introduces pagan pantheons and regional folk magic practices that inspire modern practice. I outline the first steps of dedicating yourself to “the Craft,” including setting up your space, selecting tools, casting spells, and choosing common paths of practice. I touch on ethical topics like cultural appropriation and hexing.
Part 2: Dabbling in Witchy Mythologies. What stories do you keep turning to? This part explores the witch folklore that has made it into the modern lexicon, revolving around the triple goddess: the maiden, the mother, and the crone. This mythological framework has expanded to encompass more diverse cultures that are destigmatizing the witch of the past. Throughout this part of the book, I offer spells and rituals to begin wielding energy like the witches you’re learning about.
Part 3: Practicing Your Craft. What do witches do? This part gets really hands-on. You’ll learn how to initiate into your practice and start your own grimoire (often referred to as a book of shadows). You’ll learn how to clear and protect your space and how to set up a home altar. You’ll learn spell work basics and how to choose and consecrate your tools and symbols. I present more complex spells and specific rituals, particularly candle magic.
Part 4: Exploring Paths of the Modern Witch. What type of witch are you? Each chapter in this part dives deeper into specific paths of witchcraft. I start with the divination chapter, which explores intuition, psychic magic, and different modalities like tarot reading and scrying. Next is the chapter on green witchcraft, which focuses on honoring the land and herbal magic. Then comes the chapter about cosmic witchcraft, astrology, and planetary magic. The last chapter deals with energy, focusing on the body’s energy and different states of consciousness.
Part 5: Expanding Beyond Personal Practice. This part of the book introduces the coven, offering a guide to practice with others and perform ceremonies. I cover buzz terms like gatekeeping, holding space, and spiritual activism. I offer some of the wisdom I’ve gathered from my own practice to help you avoid common pitfalls and align your work with your ethics.
Part 6: The Part of Tens. Here, you’ll find ten foundational spells you can use immediately and ten days of observance in modern witchcraft.
The Appendix. The appendix provides common associations and correspondences for symbols and materials you’d use in specific paths of practice, including tarot meanings for divination, herbal properties for green witchcraft, astrology associations for cosmic witchcraft, and crystal properties to work with energy.
I’ve written this book to help you orient yourself to witchcraft and explore your individual path in a way that’s as informed, safe, and fun as possible. This book isn’t an encyclopedia or a complete compendium. Instead, it’s a starting point for further exploration. I hope that it helps you understand what kind of witch you’d like to be and inspires you to learn more, serving as a handy reference to return to again and again.
Foolish Assumptions
I imagine that if you picked up this book, you’re either curious about witchcraft, or you’re a witch somewhere in the beginning or middle of your practice who is looking for an inclusive education about the new wave of witchcraft. You’re not looking for a history book or a book about a particular religion or practice, though this book touches on many histories and religions.
I assume that you’re coming to this book with no previous knowledge of witchcraft, but I also considered more advanced witches as I wrote. If you’re anything like me, you’ll always find value in the foundational topics. I intend for this book to appeal to those who forever retain a “beginner’s mind” and would benefit from my perspective as a synthesist of worldwide practices and contemporary trends.
Icons Used in This Book
Throughout this book, icons in the margins highlight certain types of valuable information that call out for your attention. Following are the icons you’ll encounter and a brief description of each.
Marks tips and shortcuts that you can use to make your magical practice easier.
Highlights information that’s especially important for you to know.
Denotes bits of information that are simply interesting to know or that can deepen your understanding of a topic.
Tells you to watch out! It marks important information that may save you headaches down the road.
Beyond the Book
In addition to the abundance of information and guidance related to modern witchcraft that I provide in this book, you can find even more help and information online at Dummies.com. Check out this book’s online Cheat Sheet: Just go to www.dummies.com and search for “Modern Witchcraft For Dummies Cheat Sheet.”
Part 1
Opening to Modern Witchcraft
IN THIS PART …
Orient to common concepts and terms in modern witchcraft. Get acquainted with neopaganism and the traditions and pantheons that inform modern witches. Understand “reclaiming” movements and how you might fit into them.
Learn about ancestral and regional folk practices. Find information on indigenous wisdom and the ways it has inspired modern spiritualities. Incorporate folk magic and folklore into your practices.
Identify your personal entry points into witchcraft practice. Understand the difference between dedication and initiation. Learn the basics of starting your practice. Explore different paths of the modern witch.
Find information about cultural appropriation. Develop your own ethics for your personal practice. Discover ways to engage in spiritual activism.
Chapter 1
Reclaiming Witchcraft
IN THIS CHAPTER
Introducing concepts of modern witchcraft
Clarifying common terms, including neopaganism
Considering witchcraft outside of Wicca and European traditions
Witch is a bad word, historically speaking. It has carried negative connotations and been associated with evil practices. Modern witchcraft turns the witch into something new. Reclaiming movements have embraced the witch as a symbol of healing, empowerment, and resistance. Today’s witch defies neat definitions and shakes off the stigma of the past, constantly shifting to reflect the ideologies and challenges of the times. To call yourself a witch is to call back the power that was taken from all those who were cast to the margins or branded as dangerous “others.” Even now, identifying as a witch can be an act of courage. The shadow of the evil witch is still there.
This chapter serves as an introduction to modern witchcraft, in contrast to the historical record of oppression and persecution that witches and those accused of witchcraft have endured over the centuries. I cover key terms and introduce the myriad neopagan practices out there. The chapter ends with some context to consider if you’re looking to come out of the broom closet yourself.
Before Wicca, Beyond Wicca
First things first. Yes, witches are real. I am one, and if you’re reading this, you might be one too. Or maybe you’ve heard that people are walking around calling themselves witches, and you’re interested in learning what that’s all about. All are welcome here.
Take a moment to picture a witch.
Whatever you’ve imagined, it’s probably not what most witches look like. Maybe you’ve pictured what you imagine a Wiccan to look like; Wicca and witchcraft are often confused. Or maybe you’ve conjured an image that resembles something like what’s shown in Figure 1-1. While I do love a good broom, most witches don’t look like the stereotype unless they’re in costume.
Dugald Stewart Walker/The New York Public Library/Public domain
FIGURE 1-1: A pretty cool illustration of a witch.
Anyone can be a witch, and they can look like anything. If you want to avoid being cursed (only half joking), I suggest accepting the way everyone likes to self-identify, as long as it’s not harming anyone.
In fact, acceptance and individuality are core tenets of modern witchcraft. The modern witch, like its predecessors, resists classification. Most books on witchcraft grapple with definitions and histories in their first chapters. As a scholar of witchcraft, I consider this an important though sometimes frustrating task. Seeing how witches and authors of vastly different perspectives define the witch has helped me expand my views and refine my own identity as a modern witch.
Think of a few words that you associate with the term witch. This will reveal a lot about your underlying assumptions.
In the past, the label witch was hurled at those who didn’t fit neatly in society. These individuals may not have even identified as witches, but simply lived life differently. It’s no coincidence that most people who were called witches were female, elderly, disabled, or (gasp!) single hermits with penchants for gardening. Often, these “witches” challenged the status quo and were deemed a threat.
Understanding modern witchcraft is a matter of perspective. Knowing where you stand is more important than perfect definitions and histories. Your own beliefs, backgrounds, and desires are valid and probably compatible with today’s forms of witchcraft unless you follow a religion that explicitly forbids any kind of magic. There are even a good many Christian witches these days! Modern witchcraft is the confluence of many perspectives and beliefs.
The number of people worldwide who identify as witches isn’t precisely documented; it varies depending on cultural, religious, and individual interpretations of witchcraft. Modern witchcraft and related practices related to paganism and folk magic have seen significant growth, particularly in the United States and Europe. Some surveys suggest that hundreds of thousands to a few million people in the world identify as Wiccan or other kinds of neopagans.
Don’t mistake witchcraft for Wicca — they’re not the same thing. Witchcraft is a broad term that encompasses many different magical traditions and practices, whereas Wicca is a specific religion. In other words, all Wiccans are witches, but not all witches are Wiccans.
Coming to terms
When I was growing up, my understanding of witches was shaped greatly by Wicca because it was the main form of witchcraft portrayed on television, and the only witches I encountered in real life were Wiccans.
Although Wicca comes in many forms, including Gardnerian, Dianic, and Alexandrian, it’s generally a modern, nature-centered religion that celebrates the cycles of Earth, honors a dual divinity often represented as the goddess and the god, and incorporates rituals, magic, and seasonal festivals. Wicca is an eclectic religion that synthesizes elements from a variety of sources, including ancient pagan traditions, Western esotericism, and folklore. Find out more in Wicca & Witchcraft For Dummies by Diane Smith (Wiley).
As a child, I was especially drawn to Wiccan reimaginings of Greek mythology, a common gateway for many witch-curious folk! But I encountered the opposing beliefs of some of my Latin American family members, who viewed witches as inherently bad. They associated witches with monsters lurking in folk stories or the elusive “devil worshippers.”
Speak of the devil: Despite common misconceptions, many modern Satanists are nice, normal people. Most don’t even worship the devil. Members of the Church of Satan and the Satanic Temple typically reject the concept of a literal Satan, instead focusing on self-empowerment, individualism, and the rejection of oppressive systems.
Satanists who do worship the devil see their work as a reclamation of the horned gods of nature-based pagan traditions. Satanism is philosophically distinct from witchcraft, though the two are often conflated due to shared outsider status in mainstream culture.
These conflicting images fueled my curiosity and created a tension that I still wrestle with to this day. The cultural perceptions of witches are vast and often contradictory, ranging from empowered healers and wise figures to villains in folklore. These differing views reflect societal attitudes about power, gender, and spirituality.
To complicate things further, you might hear the term witch used interchangeably with other terms, though each carries its own unique context. These include the following:
Sorcerer:
A practitioner of magic who often uses their power for personal gain, associated with manipulating energy to their will.
Warlock:
Originally meaning “oath-breaker,” this term was historically used pejoratively to refer to diabolical practitioners. In modern contexts, some male witches have reclaimed the term, but others avoid it due to its negative connotations.
Magician:
A broader term for someone who performs magical acts, ranging from ritualistic magic to stage illusions.
Wizard:
Often linked to fantasy and literature, the wizard is typically depicted as a scholarly figure who studies and practices magic.
Pop culture further confuses the understandings of these terms. Fictional representations vary greatly and influence understandings of modern witchcraft.
The word witchcraft is also wrought to the whims of the moment. It’s often associated with feminine power due to its association with healing, midwifery, and nature worship, which are roles that women often fulfill.
However, witchcraft today is a gender-inclusive practice. Men, nonbinary individuals, and those of diverse gender identities also claim the title of witch, reflecting the universal appeal of its principles. Additionally, modern witchcraft challenges traditional gender norms, embracing fluidity and inclusivity in its rituals and communities.
Just as the idea of a witch is fluid and ever-changing, so too is the concept of magic. It’s the word people use when they don’t fully understand something. In witchcraft, magic operates on the belief that the cosmos is interconnected, a unified whole where energy can be moved and directed with intention. You might come across magic used interchangeably with many other terms, including these:
The Occult:
Occult
means hidden. That’s how I use it — magic as something subtle, concealed, and full of potential — but it’s also tied to specific traditions of magical practice, including Thelema, the Hermetic Order of the Golden Dawn, and the Rosicrucians. (See
Chapter 9
, where I cover initiation into different kinds of occult traditions.)
Animism:
Animism
is the belief that all things — living and nonliving — possess a spirit or consciousness. This includes animals, plants, stones, rivers, mountains, and even human-made objects. For witches, working with animism means recognizing and interacting with the spiritual essence of the natural world and the objects within it.
Esotericism:
Esotericism
refers to a body of knowledge or practices that are meant to be understood by a select, initiated group, often focusing on hidden, symbolic, or spiritual truths beyond the ordinary. It encompasses traditions like alchemy and ceremonial magic that explore the deeper nature of reality.
Mysticism:
Mysticism
is the pursuit of direct, personal experience of the divine or ultimate reality, often through practices like meditation, prayer, or ecstatic states, aiming to transcend ordinary perception and achieve spiritual union or enlightenment.
Many of the terms used in modern witchcraft today come from European traditions and Europaganism, including many pre-Christian, polytheistic, and nature-centered spiritual traditions and practices that were historically prevalent across Europe. These include the religious systems of the Celts, Norse, Slavs, Greeks, Romans, and other ancient European cultures. They were characterized by polytheism, connection to nature, oral traditions, and rituals and festivals.
“Re-“volutionizing the Craft
The Craft is a term often used to refer to the practice of modern witchcraft, encompassing a wide range of magical, spiritual, and ritual practices. (Not to be mistaken for the 1990s cult classic film that I reference many times in this book!) A lot of “re”s are at play in the Craft, including reviving, reconstructing, and reclaiming older traditions.
I was called to my scholarly work in witchcraft because I noticed that most books centered only on European pagan histories, without mentioning histories and traditions across the Global South, including Africa, Latin America, and Asia. That realization inspired me to write my first book, Brujas: The Magic and Power of Witches of Color (Chicago Review Press), to trace the ways modern witches reclaim their ancestral traditions, particularly brujería, the Spanish word for witchcraft. Like witchcraft, brujería is an umbrella term that encompasses magical practices throughout the indigenous Americas and the Afro-Caribbean diaspora. A modern bruja is a witch who reclaims these practices.
Reclaiming literally means taking back. You might hear that word thrown around by modern witches because a consensus purports that witches are recovering practices that were once stigmatized or oppressed. Although this is true, that consensus sometimes carries a false expectation that what modern witches do must be rooted in ancient paganism, particularly from Europe.
The word pagan originates from the Latin term pāgānus, which initially meant “villager,” “rustic,” or “country dweller.”
During the rise of Christianity in the Roman Empire, the term pagan came to be used pejoratively to describe those who continued practicing polytheistic or traditional local religions, often in rural areas, because Christianity was more quickly adopted in urban centers. Today pagan refers to practitioners of pre-Christian, polytheistic, or earth-centered spiritual traditions. Although paganism isn’t inherently synonymous with magic, many pagans integrate rituals and spiritual practices that naturally overlap with witchcraft and other magical systems.
Neopaganism is a modern spiritual movement that seeks to revive, reinterpret, or draw inspiration from pre-Christian, polytheistic, or nature-based religions. It’s also characterized by a focus on earth-centered spirituality and reverence for the cycles of nature, and it usually involves the worship of multiple deities from various traditions across the world.
For instance, Wicca is a modern neopagan tradition, though its founders might have conceived of it as an ancient practice. Witches today still disagree about Wicca’s origins. Among religious studies scholars, it’s generally assumed that Wicca, along with other European neopagan traditions, blends elements of pagan religion and folklore with modern interpretations of magic — including Christian theology, as it was the dominant religion that neopaganism arose under.
RECLAIMING THE WITCH
When Gerald Gardner introduced Wicca to the public in the mid-20th century, he claimed it was the survival of an ancient, pre-Christian witchcraft tradition. Gardner based much of his assertion on the work of Margaret Murray, whose witch-cult hypothesis suggested that a hidden, pagan fertility cult had persisted throughout European history under the guise of witchcraft. However, Murray’s theory, presented in The Witch-Cult in Western Europe (1921), has been largely discredited by historians due to a lack of reliable evidence and overinterpretation of trial records.
Gardner’s Wicca, while deeply influenced by Murray’s ideas, was more accurately a synthesis of older folk practices, ceremonial magic, and esotericism, combined with Gardner’s own innovations. Despite this, Gardner insisted on its ancient lineage, giving Wicca an air of historical authenticity that helped it gain credibility and attract followers during the mid-century pagan revival. Doreen Valiente, known as the “Mother of Modern Witchcraft,” played a pivotal role in extending Gerald Gardner's legacy. As Gardner’s High Priestess in the early 1950s, Valiente revised and expanded the foundational rituals and texts of Wicca, including the Book of Shadows, bringing poetic elegance and coherence to its structure.
Valiente's understanding of folklore and her vision of Wicca as a nature-based, inclusive spiritual path helped establish it as a structured and appealing modern religion. Her influence ensured that Wicca moved beyond Gardner’s initial framework, becoming a tradition with broader spiritual and cultural resonance. While Gardner is credited as the founder of Wicca, Valiente’s work ensured its survival and growth into the widespread spiritual movement it is today.
Alexandrian Wicca emerged in the 1960s as an offshoot of Gardnerian Wicca, founded by Alex and Maxine Sanders in the United Kingdom. While it drew heavily on Gerald Gardner’s teachings and the framework of Gardnerian Wicca, Alexandrian Wicca incorporated additional elements and practices, distinguishing it as a separate tradition. Generally more open to adaptation and experimentation, it reflects Alex Sanders’ theatrical personality and innovative approach.
Though the idea of Wicca as an unbroken ancient tradition has been debunked, this does not diminish its cultural or spiritual significance. Wicca and other modern pagan traditions have embraced their creative roots, reclaiming and reimagining rituals to suit contemporary needs. One specific movement, called Reclaiming, emerged in the late 1970s through the work of feminist activist and author Starhawk. The Reclaiming tradition blends modern paganism with feminist ideals, eco-consciousness, and social justice activism, emphasizing collective rituals and empowerment.
This reclamation of tradition highlights the evolving nature of witchcraft and paganism — not as static relics of the past, but as living, breathing practices that adapt and grow with the people who embrace them. Rather than being bound by the need for historical continuity, these traditions celebrate their dynamic essence.
Traditional witchcraft is distinct from Wicca and includes a much broader range of practices tied to specific regions and cultures. For example, British traditional witchcraft draws deeply from the folk magic and cultural heritage of the British Isles, but you’ll also find rich traditions in the Americas, Africa, and beyond.
Reclaiming in the context of neopaganism is more of a creative act than an act of pure historical accuracy. This is referred to as pagan reconstruction. Most neopagan traditions arose in the 200 years between the Enlightenment and the early 21st century. There’s no neat, unbroken history of witchcraft or paganism; witches invent and adapt these practices for modern times. That doesn’t mean the original traditions lack value. In fact, many threads of pagan reconstructionism remain deeply faithful to their roots.
But the idea that something must be ancient to be meaningful or valid? That’s outdated.
On a deeper level, reclaiming is about redefining who gets to say what it means to be a witch. It’s no longer up to the religious authorities, or even the historians, to define witchcraft. That power belongs to the witches.
Besides pagan traditions, current trends offer major inspirations for witchcraft that can’t be discounted, including these:
Pop culture:
Contemporary portrayals of witches, such as in
Wicked
or
Agatha All Along,
reflect modern attitudes and perspectives that reframe the witch as a complex, empowered figure. Literary retellings of mythologies exploded following Madeline Miller’s
Circe
. You’d be hard-pressed to find a modern book on witchcraft that doesn’t include 1996’s
The Craft
, a masterclass in modern witch aesthetics. I’m partial to
Practical Magic
and
Buffy the Vampire Slayer
.
Tarot and astrology:
The demand for “witchy” services like tarot readings and astrological consultations has skyrocketed, with these tools serving as gateways for self-reflection and spiritual exploration.
Science:
Magic often acts as a placeholder for the mysteries that haven’t been explained scientifically. The recognition that unseen forces — like energy or connection — can exist and be influenced might be “magical thinking,” but it’s a tool that’s often used in thought experiments in experimental sciences such as quantum physics.
Psychology trends:
Concepts like “holding space” have gained popularity (especially following the viral holding space moment on the recent
Wicked
movie press tour). Therapeutic language and methods are increasingly mixed with spiritual practices. These terms often take on new dimensions in cultural phenomena, and there’s a risk that they can be misconstrued. When in doubt, consult a licensed therapist.
Other spiritualities:
Witchcraft frequently draws from diverse traditions, including energy healing, meditation, and indigenous spiritual practices. This often rides the line of cultural appropriation (see
Chapter 4
).
Folk tales:
Stories and symbols from folklore express collective unconscious ideas and continue to inspire magical practices by connecting to cultural and psychological themes.
Modern witches embrace creativity and new inspirations as part of their magical practices. As a modern witch, you aren’t just connecting to the past. You’re building traditions for the future.
If you want to begin identifying as a witch and need a little boost of confidence, I offer this template: I’m ______, a modern witch with interests in ______ and roots in ______. Example: I’m Lorraine, a modern witch with interests in tarot and astrology and roots in brujería.
In the next chapter, I explore folk magic and folklore that might provide further entry points and inspirations into the Craft.
Getting Out of the Broom Closet
Neopaganism isn’t a single, unified belief system but an umbrella term that encompasses a variety of practices and traditions that brought occult practices into the mainstream. Many neopagan traditions are eclectic, blending diverse influences into meaningful, personalized, or community-based spiritual practices. An example is the Feri tradition (sometimes spelled “Faery” or “Fairy”), which is an initiatory, ecstatic, and nature-based spiritual path that focuses on personal empowerment, connection to divine forces, and working with energy.
In contrast to eclectic traditions, reconstruction in neopaganism refers to the process of reviving and practicing ancient, pre-Christian spiritual traditions in a modern context. Reconstructionists aim to authentically reconnect with the beliefs, rituals, and cultural practices of specific historical pagan religions by relying on historical, archaeological, and literary sources. Most reconstructionist approaches strive for fidelity to the original practices while adapting them to contemporary life.
Neopagan traditions largely emerged in the 19th and 20th centuries, founded on specific sects of ancient pantheons, or groups of deities, including Celtic, Greco-Roman, Egyptian, Slavic, and Norse mythologies:
Druidry:
Rooted in ancient Celtic practices, modern Druidry honors nature, sacred groves, and the interconnectedness of life. Key deities often include Brigid (goddess of poetry, healing, and smithcraft) and Cernunnos (the horned god of the forest and fertility).
Hellenistic polytheism:
Inspired by ancient Greek religion, Hellenistic polytheism involves the worship of gods like Zeus (king of the gods), Athena (goddess of wisdom and war), and Apollo (god of the sun, music, and healing). It also includes participation in festivals such as the Panathenaea and Dionysia, which celebrate these deities and ancient traditions.
Kemeticism:
A revival of ancient Egyptian religious practices, Kemeticism focuses on maintaining
ma’at
(cosmic balance) through the veneration of deities such as Ra (the sun god), Isis (goddess of magic and motherhood), Osiris (god of the afterlife), and Anubis (god of mummification and protector of the dead).
Rodnovery:
A Slavic neopagan revival that celebrates pre-Christian Slavic traditions, Rodnovery venerates gods like Perun (god of thunder and war), Mokosh (goddess of fertility and the earth), and Veles (god of cattle, commerce, and the underworld). Seasonal rituals, such as Kupala Night and Maslenitsa, are central to the practice.
Heathenry:
Inspired by ancient Norse traditions, Heathenry centers on the worship of gods such as Odin (god of wisdom, magic, and war), Thor (protector and god of thunder), and Freyja (goddess of love, fertility, and battle). Practices often include ancestor veneration and rituals like
blót
(sacrificial offerings). A notable subset,
Ásatrú
, is particularly concentrated in Iceland and emphasizes the Norse pantheon.
Just as neopaganism faithfully borrows from pagan traditions, modern witches are beginning to reconstruct and reclaim other traditions, particularly practices from the Afro-Caribbean diaspora, the indigenous Americas, Asia, and Oceania, which have largely been left out of the neopagan chat until now. Similarly, although the literature about traditional witchcraft has been mostly based in Europaganism, modern witchcraft is diversifying its sources.
Despite how exciting this diversification is, it creates new sets of challenges as the scope of neopaganism continues to widen. For one thing, many original practitioners of indigenous and pagan traditions would never consider themselves witches because many of their traditions were formed against witchcraft. And then there’s the problem of cultural appropriation, the adoption of elements from one culture by members of another, often without understanding, respect, or permission, and typically involving a power imbalance.
For instance, neoshamanism, inspired by indigenous shamanic traditions, explores spiritual journeys, communication with spirit guides, and working with the energy of the natural world. Unfortunately, neoshamanism has led to a glut of new “shamans” that are appropriating indigenous resources with little to no real connection to the lands they’re extracting from. I touch on cultural appropriation and the line between appreciating and appropriating throughout the book and explore it in more detail in Chapter 4.
In recent years, Norse and Slavic spiritual traditions have been misappropriated by nationalist and white supremacist groups, who distort these ancient belief systems to serve exclusionary and extremist ideologies. Symbols like the Norse Mjölnir (Thor’s hammer) and the Othala and Algiz runes, which hold rich cultural and spiritual meanings, have been co-opted as emblems of racial purity or ethno-nationalism. This misuse not only misrepresents the inclusive and diverse historical contexts of these traditions but also alienates practitioners who approach them with respect and authenticity. Efforts within pagan and reconstructionist communities have sought to reclaim these symbols and traditions from hate groups, emphasizing their true spiritual and cultural heritage.
I’m not usually an alarmist, and I tend to encourage exploration, but dangers abound in appropriative practices devoid of a true faithfulness and respect to reconstruction. Practices that are taken up purely for trend or profit tend to water down traditions, exclude historically marginalized groups, and ignore the long history of persecution that many original and indigenous practitioners have faced — and continue to face.
Defying persecution
Although this book isn’t a historical treatment of witchcraft, it’s impossible to write about modern witchcraft without at least touching on the witch hunts of the Renaissance, Reformation, and 17th century. These remain harrowing periods in history for the witch. Most of those persecuted had little to do with the practices associated with witchcraft today, but the witch hunts and trials have certainly become intertwined with the mythos of the modern witch.
Between the mid-1400s and mid-1700s, tens of thousands of people — predominantly women — were executed under accusations of witchcraft. This period saw widespread panic and persecution fueled by religious, political, and social upheaval. The infamous Malleus Maleficarum, a 15th-century treatise on witch-hunting, provided a blueprint for identifying, trying, and executing so-called witches. This text portrayed witchcraft as a satanic conspiracy, embedding the association of witches with devil worship into Western consciousness.
The Salem Witch Trials of 1692 (depicted in Figure 1-2) in colonial Massachusetts became one of the most infamous episodes of this hysteria, resulting in the execution of around 20 individuals and the imprisonment of many more. Though these trials occurred later and on a smaller scale than the European hunts, they highlight how fear of the “other” could spiral into communal paranoia.
Joseph E/Library of Congress/Public domain
FIGURE 1-2: An accused witch stands trial in Salem.
Although accounts of the witch hunts tend to center on Europe, witches were hunted all over the world, particularly in heavily colonized regions. During the Spanish and Portuguese colonization of Latin America, European ideas about witchcraft and heresy were imported, often through the Inquisition. Indigenous and African spiritual practices were labeled as witchcraft or sorcery, leading to persecution. In Asia, European colonizers also imposed their views of witchcraft, often demonizing local spiritual leaders, shamans, or practitioners of traditional medicine. For example, in the Philippines, babaylan (indigenous priestesses) were marginalized under Spanish rule, with some accused of witchcraft.
A key distinction between high magic and low magic was often made during this era. High magic, associated with divination, astrology, and deity communication, was often sanctioned by authorities and practiced by educated men of the upper classes. In contrast, low magic — practical applications like healing, protection, and fertility rituals — was dismissed as superstition and typically linked to rural women or the lower classes.
This divide wasn’t just about practice; it reflected deep social and gender inequalities. High magic’s association with elites offered it a level of legitimacy, whereas low magic — seen as the domain of midwives, healers, and folk practitioners — was vilified. Accusations of witchcraft frequently targeted these low magic practitioners, further marginalizing the powerless.
For this reason, many modern witches are wary of the high magic occult orders that were largely founded by men who appropriated indigenous practices without reparations or repercussion, including the Hermetic Order of the Golden Dawn and Thelema, the latter founded by Aleister Crowley, an interesting but problematic figure.
The foundation of Thelema is based on the reception of The Book of the Law, which Crowley claimed was dictated to him by a supernatural entity named Aiwass in 1904 while he was in Cairo, Egypt. That’s highly suspect, if I do say!
The hysteria of the Renaissance witch hunts echoes in more recent moral panics, such as the Satanic Panic of the 1980s, when unfounded fears of widespread devil worship swept through Western societies. Although modern witches have reclaimed much of the narrative surrounding their identity, these dark historical events are a reminder of how societal fears can spiral into devastating consequences.
Today’s modern witch carries the weight of this history as both a cautionary tale and a source of empowerment. The persecution of the past informs the witch’s contemporary role as a symbol of rebellion, resilience, and transformation in the face of oppression.
Empowering witchcraft
The witch is always political, no matter your definition, because the witch walks on the margins. The witch has long been a symbol of feminism, often vilified by patriarchal systems. Reclaiming movements, closely tied to feminist ideologies, celebrate the witch as a figure of resilience and defiance.
Witchcraft has mirrored the waves of feminism, serving as a symbol of resistance and empowerment for women reclaiming autonomy and power. During the second wave of feminism in the 1960s and 70s, the witch became a potent figure for challenging patriarchal structures, using witchcraft imagery in protests. In the 1990s, the witch in pop culture offered a punk aesthetic that endures to this day. In the current wave of intersectional feminism, witchcraft continues to evolve, embracing inclusivity and diversity while aligning with broader social justice movements and eco-conscious activism.
At their core, witches are figures who work to heal, to help, and to challenge the status quo. Their power lies in their ability to embody revolutionary and often uncomfortable truths. This inherently political role places them on the edge of what society deems acceptable, always pushing boundaries and redefining norms.
The witch is forever moving the needle on what’s considered transgressive, asking others to reevaluate their definitions of what’s right, beautiful, or possible. Yet this evolution comes with challenges. In the age of social media, practices are reduced to what looks good on a quick reel or what gets attention. The proliferation of practitioners highlights the tension between witchcraft as a serious practice and a passing trend. Such moments underscore how witchcraft can sometimes lose its depth and meaning when reduced to aesthetic or viral moments.
This dynamic has sparked frequent debates about what it means to be a “real” witch, with disagreements over proper practices and authenticity often dominating conversations. But these debates miss the point: The witch has never conformed to a single definition. The witch never fits neatly into the norms of the time. Ever an outsider and a provocateur, the witch is a reminder to question the systems and assumptions that are often taken for granted.
By constantly challenging what’s acceptable, witchcraft remains a vibrant and evolving tradition. It thrives on diversity, innovation, and the willingness to embrace both its seriousness and its playfulness. In this way, the witch continues to lead all toward new possibilities, asking society to engage more thoughtfully.
Chapter 2
Rooting in Folk Magic
IN THIS CHAPTER
Integrating ancestral and regional practices
Getting acquainted with folk magic traditions
Tuning into folklore across the world
Folk magic has experienced a revival as modern spiritualists incorporate ancestral traditions and regional lore into their practices. It’s an umbrella term encompassing thousands of hyper-local traditions across the world. No two folk practitioners are the same. Practices evolve over generations, shared directly within families and communities, often through oral stories. Folk rituals and spells tend to be practical and results-focused, addressing immediate needs like protection and healing.
Although folk magic is distinct from witchcraft, it’s impossible to understand modern witchcraft without it because witches are increasingly inspired by local cultural practices. Folk practitioners don’t necessarily believe in deities or consider themselves religious, appealing to secular witches. Conversely, many magico-religious traditions (which blend magical rituals and religious beliefs) have their own specific folklore. Folk magic is always evolving to fit the needs of practitioners and their communities. In this chapter, I explore some universal folk practices and the ways you can connect to ancestral traditions and lore to inspire your own magic.
Finding Power in the Roots
Modern witchcraft is so diverse because of the proliferation of folk wisdom and practices in recent years.
The word folk originates from the Old English word folc, which means “people” or “a group of people.” (And it’s one of my favorite words!)
At its core, folk magic is the magic of the people. In contrast to institutional religions and prescribed practices, folk magic shifts to reflect the customs and traditions of a cultural region. Although it’s always specific to each group or location, most kinds of folk magic share the following characteristics:
Practical outcomes:
Folk magic addresses concerns like healing, protection, fertility, love, and prosperity. It employs rituals, charms, and spells designed to achieve specific, tangible results, such as curing an illness or averting misfortune.
Common materials:
Folk magic relies on easily accessible items such as herbs, household tools, candles, and natural elements like water or dirt.
Oral transmission:
Practices are often shared orally or through demonstrations within families or communities. They evolve with each generation, adapting to cultural and environmental changes.
Local environments:
Practices are tailored to the local landscape, incorporating native plants, animals, and spirits.
Cultural fusion:
Folk magic frequently incorporates elements from multiple spiritual or religious systems of an area.
Integration with folklore and myth:
Folk magic is informed by local myths, legends, and superstitions.
I consider myself a folk practitioner because I pull my practices from the intersecting traditions in my life. I call on symbols of Catholicism, Latin American ancestral rituals, resources from the U.S. south, and family folk stories. This blending of different religious, cultural, or philosophical traditions is called syncretism. Syncretism typically combines elements from distinct traditions, creating a hybrid system that incorporates aspects of each. For example, the integration of African deities with Catholic saints in Afro-Caribbean religions like Santería and Vodou is considered a kind of syncretism. Often, syncretism arises as a survival strategy, allowing marginalized or suppressed traditions to continue by blending with the dominant culture. This helps groups maintain their traditions under oppressive conditions.
Folk magic isn’t necessarily synonymous with witchcraft, and many practitioners of folk magic wouldn’t call themselves witches because the word still carries a stigma in some cultures.
Modern witches are increasingly using folk magic in their practices. They might consider themselves eclectic witches, drawing inspiration from multiple magical systems across the world (as I outline in Chapter 1). Folk magic often blends different kinds of practices, but it’s more tied to heritages and communities than are eclectic practices. The power of folk magic rests in the roots — that is, the strength of its connection to ancestral knowledge and to the land.
Although it’s possible to practice folk magic outside of your own culture or geographic region, your work will be more effective and respectful if you have an authentic connection to the folk practices you’re employing. Your own ancestry is a great place to start.
Calling on the ancestors
Ancestral reclamation has emerged as a vital component of modern folk magic and witchcraft. As I introduce in Chapter 1, to reclaim literally means “to take back.” You can seek to honor your lineage by calling to ancestors and traditions that may have been suppressed or forgotten due to colonization, migration, or systemic oppression.
Ancestral reclamation involves exploring family stories, cultural heritage, and spiritual practices that connect you to your ancestors, creating a sense of continuity and belonging. You may incorporate rituals that honor ancestral spirits, use tools or symbols tied to your heritage, and draw on historical folklore to enrich your practice.
By integrating ancestral wisdom, you can resist cultural erasure and diversify your practices to reflect your own cultures. Ancestral communion, whether with living or deceased ancestors, can personalize spiritual practices that might otherwise feel unrelatable. This includes learning about and from your ancestors, making offerings at your ancestral altars, and studying your lineage’s histories and practices.
My maternal grandmother used folk healing remedies from Colombia and passed magical folk stories down to her grandchildren. My great-grandmother on my dad’s side was a spirit medium in Cuba, and she practiced a syncretic form of spiritism that blends Catholicism, Afro-diasporic traditions, and indigenous Caribbean spiritualities. On my path, I have connected with their stories, which they passed to me directly, and which I further researched after they’d died.
This ancestral connection influenced my relationship with magic. Learning about my ancestry on both sides of my family has led me to identify as a bruja, the Spanish word for witch. In my definition, bruja is a form of reclamation encompassing both modern witchcraft and the ancestral traditions of folk magic that my grandmothers called on (though they would never have called themselves witches).
It’s important to know your family histories, but you don’t necessarily need to have blood ties or be a hereditary practitioner to use folk magic. Many other kinds of connections can be considered “ancestral,” such as these:
Cultural forebears:
Figures who represent your cultural background, such as historical or artistic icons from your heritage, although they may not be direct relatives.
Spiritual teachers:
Individuals tied to the spiritual practices or traditions you follow, such as mentors or trailblazers in your magical path.
Craft ancestors:
Pioneers or influential figures within your profession, art, or magical practice who inspire and guide your work.
Mythical inspirations:
Characters from folklore, mythology, or even literature who embody traits or stories that resonate with your spiritual or personal journey.
Adoptive ancestors:
People you admire and have chosen to honor as part of your personal spiritual or emotional lineage, regardless of blood ties.
Stewards of the land:
Those who historically lived on, cultivated, or protected the land where you now reside, often including indigenous communities.
Although folk magic is generally open to everyone, some hereditary traditions will certainly require you to be related or have undergone a formal initiation. As a modern witch exploring folk magic, you’ll have to learn which practices aren’t open to you. See Chapter 4 for more.
No matter where you’re coming from, knowledge is power. Do your research and choose your ancestors wisely. In Chapter 9, I expand on ways you can trace your ancestry.
Choosing the ancestors you want to call on is an empowering creative exercise. You can’t choose where you’re born or who you’re born to, but you can make your own ancestral stories, which form the roots of your practice. In Chapter 10, I cover how to create a home altar so you can make offerings to your ancestors and call on them for help. Figure 2-1 shows an example of a Day of the Dead altar.
Honoring indigenous ways of knowing
Many folk magic practices are based in indigenous wisdom and the roots of the land. Indigeneity refers to the qualities, cultural practices, and identities of indigenous peoples — those who are the original inhabitants of a specific land or region and who maintain distinct cultural, spiritual, linguistic, and social traditions tied to their ancestral territories.
National Park Service/Public domain
FIGURE 2-1:Ofrendas, or offerings, on a Day of the Dead altar at Mission Marquee Plaza in San Antonio, Texas.
Indigeneity emphasizes the interdependence of humans, nature, and the spiritual realm. Indigenous wisdom is shaped by long-standing relationships with the land, community, and cosmos and is often passed down orally or through lived experience. Some indigenous cosmologies and beliefs have inspired many folk magic practices, including these:
Multiple realms:
