4

The Witch’s Craft

At the Loom: Unravel the thread from your heart, mind, and spirit. Prepare to take your position as weaver.

Liminally Minded: When we listen and trust the silence of the space in between, we can see and feel the path ahead of us more clearly.

I have a blessing or gift. It is also somewhat of a curse, depending on how you look at it. It is my ability to maintain calm in the midst of chaos. I should note that you could define chaos with both negative and positive connotations here. Everyone’s super-excited about things? I am calm and absorbing it. Shit is hitting the fan? There I am, scoping things out, gathering information, formulating plans. It’s a curse in the sense that it sometimes gets me in trouble with others because I don’t exhibit strong enough reactions from their point of view. But I can also guarantee you, per my name, that when it’s time to say or do the thing, I do it in full force. All the way.

This ability to carefully watch and observe what’s going on, calculate systems of balance and possible outcomes, and then act accordingly with authority is essential to the Witch’s craft. Much of what could be considered “supernatural” or “extraordinary” about Witches really comes down to honing one’s skills of perception and fostering intuition. Most people just really don’t pay attention to the world around them. When you take time to consider probability, cause and effect, and notice details others miss, you are able to see patterns clearly. This vision aids you in being able to predict and guide those patterns. So for this chapter on the craft of the Witch, we’re going to start precisely with focusing on those skills. Then we’ll explore magick, metaphysics, spellcraft, ritual, sacred space, and divination. The idea here is not to feed you a list of spells and basic how-tos but to stimulate the thought processes that will enhance your abilities and make you an effective Witch.

Secrets of the Uncommon Witch

I grew up hearing my father say, “Common sense isn’t common.” As a young child, that saying was mystifying, but as I grew older, I began to understand its meaning. My upbringing challenged me to think critically, consider deeply, and solve creatively. I discovered that what seemed to be obvious and unspoken truth to me wasn’t the norm. In the mirror of society, my sense of “normal” is really somewhat abnormal to others, but I’ve had a lifetime to get used to it.

I have found that my father’s saying can definitely apply to the practice of Witchcraft. Some of the traits and abilities I value and admire the most are often overlooked for more “sexy” ones by the larger population. People tend to gravitate toward what stands out the most as proof of their “Witchiness”—proclaiming their weirdness for all to see. The same is true for many performing arts, where dancers or musicians may turn to fancy tricks in order to stand out, but it becomes more gimmick than art. Tricks provide flash and attention but offer very little real substance in the long run. When you’re weird (or wyrd) from the inside out, I think the sense of knowing or being seen for who you are becomes naturally evident with very little effort.

So what are these overlooked jewels that can help you master Witchcraft? Some hidden secret rede or rune? Nope, they’re simply six words—three pairs of commanding verbs that are fascinatingly dualistic in nature. The pairing is essential because each one balances out the other.

As with the tendency of black-and-white thinking, it can be very easy to become unbalanced if you believe one side trumps the other. These words may look basic in presentation, but they represent skills, abilities, or talents I believe are essential to Witchcraft. Some may dismiss them as obvious, but sometimes that which is in plain sight is the most elusive to understand and achieve. The least sparkling object may hold the greatest jewel within it.

Observe and Obscure

Witches watch. We notice signs, signals, and symbols found in nature, in people, animals, and liminal spaces. Through our observations, we reveal and divine, we make careful choices. We bring knowledge and wisdom into the light, yet at the same time, we know the value of obscuring, of hiding, and of illusion. We are familiar with the safety found within the dark and that which is hushed under velvet layers.

How to Observe: Slow down, turn away from the flashing and talking screens in your life for a few moments, and really look at what’s going on around you. If you’re inside, what’s the space like? Who or what is there with you, what furniture or other items are in the room, where’s the exit, are there windows, what’s the temperature like, what’s the volume of the room? If you’re outside, what’s the sky doing? What’s the weather like, where does the wind come from, what are the birds and animals doing, how many are there, what’s blooming and fading?

How to Obscure: Recognize that not everything has to be made public for all to see. You do not have to reveal everything about yourself to everyone or to anyone who asks. You don’t have to explain everything. Also, part of glamour is to emphasize what you want to draw attention to while also knowing what you wish to minimize.

Listen and Speak

Witches listen. It’s part of the observation skill. But we don’t listen just to respond or to know when to speak. We listen to understand, consider, and contemplate. We physically hear verbal information, but we also take in the emotional, spiritual, and metaphysical context as well.

When we speak, we don’t do it to hear ourselves talk. We don’t waste breath. Rather, we speak to guide and instruct, to make a difference when it is within our power to do so. We know our words hold power. We don’t use them to make empty threats or pompous boasts, but we can use them as knives to cut and cleanse, just as we can use them as a balm to heal and protect.

How to Listen: Most people proclaim that they know how to listen, but in reality they are multitasking—either they’re visually processing other information, like on their phone or while driving, or they’re anxiously awaiting their turn to speak, listening only for a break instead of hearing and processing what’s being said. If you’re speaking directly with someone, watch their body language and make eye contact. Sense how they are feeling and what they are saying—not just with their words but with their body as well. Instead of immediately wondering how what they’re saying could relate to you and how you should respond, take time to acknowledge what they are sharing. Ask questions respectfully, and repeat back information that you need to confirm or are confused about. You’ll be amazed at how much more you’ll remember and what other information you will glean.

Additionally, even if you are alone in a room, what sounds do you hear? What is the hum of the room? Think about how that noise contributes to the overall feel of the room. If you are outside, what sounds can you decipher? Have the birds gone silent, or are the crows making a ruckus again?

How to Speak: Sure, we all know how to talk (with our mouths and/or hands), but speaking tends to be a different matter. When you feel you have something important to say, make sure to take time to breathe. Imagine expressing out through your chest/heart/lungs versus out of your head. This redirection not only helps to keep you calmer but also gives an aura of authority to your words. Also, volume doesn’t necessarily equate with power—people tend to have a tendency to tune out repetitive loud noise. If you speak more softly, it often makes people pay closer attention so they can hear what you are saying.

Change and Rest

One of my favorite root-word definitions for witch is “one who bends or changes.” Witches bring about change: physical, metaphysical, emotional, spiritual, mental—any and all are possible.

We can affect the microcosm to influence the macrocosm. We can change ourselves and shift our environment. But then there’s also the other side of change, and that is knowing when to rest, to be still, when not to act. Sometimes you just have to let things be, and sometimes it’s not your place or job to do the thing. I will admit that the skill of rest has been the hardest for me to master. I’m a workaholic and an overthinker. I want to help, do, make, and create. But for my own good as well as that of others, sometimes it’s best to just step back and let the fields lie fallow for a bit.

How to Change: Change involves owning your power and not being afraid to use it. Be open to opportunities, keep an eye out for openings, and stand your ground for what you believe in.

Sometimes change happens not because you move but because you refused to be moved. Other times we realize our own ideas are holding us back. If things don’t seem to be flowing in our direction as expected, that is often a sign to examine our position and reevaluate. We have to be willing at times to change ourselves to get things moving.

How to Rest: It is perfectly fine to say no, especially if saying no means you are taking care of yourself. Rest means taking a break from doing all the things, removing excess stimuli, and just being quiet for a bit. Sometimes rest involves getting lost in a story or watching a movie or just taking a nap with the cats. Go take a walk in the park, in the woods, or by the water. Sit down, smell the air, count the birds, and watch the clouds and people go by. It’s not being lazy, it’s refueling.

Honing the ability to change and to rest is a daily practice and a lifelong journey. Not only that, but these abilities are at the root of all of the more “shiny” things people are often drawn to when they start to get into Witchcraft. Want to cast spells? Better know how to observe the world around you and consider how change will work. Want to tell the future? You need to be able to listen and know when to speak.

Want to be powerful? You need to know how to rest and when to be silent.

Fear, Intuition, and Instinct

At one of my workshops, a participant asked, “How do you know the difference between when you’re fearful of change and when there’s legitimate danger? Like when a new deity wants to work with you versus when it’s something else that doesn’t have your best intentions in mind?” I thought for a moment, agonizing over how the answer was going to sound. But I said it anyway: “You should know the difference in your gut.” I then added, “If you haven’t learned to trust yourself enough yet, then take extra precautions to protect yourself.”

It sounds so simple and basic, right? Trusting your gut and knowing how to interpret it correctly. This skill is so incredibly important, valuable, and essential to being an effective Witch. But I would wager that it is one of the hardest for modern Witches to develop. Here are just some of the many reasons why trusting your inner voice is hard:

• Fear of doing it wrong, being called out, or looking stupid

• Being constantly bombarded with useless information

• Family dynamics that may not foster self-starting, self-esteem, or self-confidence

• Educational systems that don’t support critical thinking skills or independence

• Systems that downgrade or insult intuition since it’s “invisible”

• It’s not a skill you can just absorb from a book or develop overnight.

We’re often so hard on ourselves. We read how other people do things, and instead of going, “That’s a neat way of looking at it,” we may wonder if our way is wrong, even if it’s been working great, with fantastic results. But then we wonder if maybe there’s something we don’t know. Trusting ourselves can be incredibly hard. That requires listening to our own bodies and thoughts, and considering them in turn.

For example, let’s consider the original question from that workshop I mentioned. I pointed out that there’s a difference between fear of change and fear for safety. The understanding of how they differ comes down to reading your own body. For example, there are times when I know something will be good for me, like going out to spend time with friends, but the desire to stay home is strong. This desire could be related to my physical comfort because it’s dark and cold out, or it could be more emotionally linked to social anxiety because the outing involves new people or an unfamiliar location. Both of these reasons generate a distinct physical/mental sensation. I’m not afraid of going out because of possible physical or emotional dangers, but the desire to stay comfortable and/or anxiety about dealing with new people or places feels prohibitive. The sensation is like encountering a small wall I know I can easily just walk over, but do I really want to? At the same time, I know that if I do go out, I’ll have a good experience that I won’t regret.

Fear for safety feels completely different. This fear is like knowing there’s something mortally dangerous there that you can smell or hear but you can’t see. Instead of a little wall, there’s a giant barrier in front of you that wasn’t there earlier, or a big heavy gate. Or it could feel like an arm across your chest—like Mom reaching out instinctively when she has to brake suddenly, despite the fact that you’re wearing a seatbelt. Sure, you can climb the wall with some effort, heave open the gate, or push past the arm, but you get the sense of a deeper foreboding that holds you in place.

All of these involve very real sensations and thought processes in the body. You feel a subtle yet physical response to a given situation. It can be a sudden sense of excitement, like a light came on to point out a new way, or an overwhelming sense of calm when considering one of two choices. You may feel an adrenaline rush, with heart racing or prickly armpits. It could be your stomach feeling like it dropped down to your knees. These physical responses tell us to be warned, be on guard, protect yourself, make this choice, go that way, stop, protect, push, fight, run. When we connect these gut feelings with our critical thinking and spiritual mind, it can lead to amazing outcomes in our work.

Naming this sensation “gut instinct” isn’t a bad idea either. What does our digestive system do? It takes in all the liquids and solids we ingest and transforms them into things we can use to live, discarding what we don’t need. Your intuition does the same thing by absorbing all the information you’re experiencing or have experienced (physical, metaphysical, spiritual, etc.) and processing it for the appropriate response.

To foster your own intuition and strengthen your gut instinct, I recommend taking a moment to check in with yourself when you’re facing a decision (and you have more than a split second to do it). How do you physically feel about it? What are the pros and cons? How urgent or strongly do you feel about the situation? What are the possible outcomes? If you removed the outside opinions/other forces trying to influence you, what do you feel would be the best solution?

You may want to keep a journal as well, documenting certain situations and answering the previous questions. You can also write about things that happened to you and try to remember how you felt before you did or said a certain thing. Did you get that warning sensation but you did it anyway? What happened? Or did you give in to outside pressure and ended up regretting it? This kind of consideration and journaling can help you gain more self-trust on your path as a Witch.

Consider these words from the book Cosmic Religion by the legendary brain Albert Einstein: “Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution. It is, strictly speaking, a real factor in scientific research.”

With those words in mind, let us move on to the realm of magick and spellcraft.

The Reality of Magick

When the world thinks of a Witch, they most often associate the word with spells, complete with a bubbling cauldron full of mysterious ingredients, and fantastical results. Usually close by is a giant and ancient book of spells—a grimoire full of secrets and incantations. If we wipe away the costumes and the CGI, what we’re left with is an ordinary-looking someone cooking a special meal in the kitchen, maybe following Grandmom’s recipe, with a few little tweaks along the way. Magick isn’t that unusual or full of special effects, as we’ll see.

When I talk about magick, I’m attempting to name the force or action that is the essence of change combined with the spirit of influence.13 To me, the word magick falls short of really capturing that, but until I or someone else comes up with a better word that also enables mutual understanding, we’re using it. Magick is like both the space between neurons and the message that is relayed through it. You could see magick as the friction of threads being woven as they pass by each other, and the pattern they create together. It is the metaphysical application of thought, focus, and the will to create a desired change. The change you are looking for might be within yourself, your environment, other people, things, or something else you seek to manipulate.

How is that possible? Matter and potential energy exist all around us—everything around you, living or inanimate, is made up of atoms. Whatever you’re currently sitting on, the tablet or book you’re holding right now, and any light source you may be using are all made up of vibrating particles. You can certainly and fairly easily exert physical force to interact with these objects around you. You can turn a lamp on and off, reposition the chair, scroll through a tablet, or turn pages to affect them. That is one kind of energy manipulation. Feelings, thoughts, and chemical reactions like pheromones also can cause subtle but significant shifts in our bodies and environments, though we tend to not give those “invisible” things much credit. However, it doesn’t take a whole lot of science to recognize that our beloved pets can sense when we’re feeling sad. In fact, some service animals are specially trained to recognize hard-to-see things like anxiety and the warning signs for seizures. There are stories about cats who live at nursing homes that are able to sense who is close to death.

But let us not forget that we too are animals and have similar senses. If someone comes into the room in a rage or an otherwise negative mood, it immediately affects everyone else, putting them on edge. Inversely, if someone surprises us with a laugh or a smile, it can be contagious—suddenly we feel lighter and happier. When we stress about things, we can manifest very physical symptoms, from an upset stomach to skin irritation and hair loss. How we feel about our world and those around us does indeed have a direct influence on our physical health and well-being, our relationships, our communications, and all the places we occupy. We can harness that metaphysical vitality and effort to exert influence and change over many of these areas. Through magick, we can shift ourselves and our world, similar to how a thread interconnects with other threads in weaving.

The Colors and Levels of Magick

When discussing the finer aspects of magick, it is inevitable that someone will ask me about black (implying bad) magick and white (implying good) magick. To make things very clear, magick doesn’t have a color.14 Magick as a force and reality is essentially—again for lack of a better word—neutral.

In terms of Witchcraft, it was fashionable in the mid to late twentieth century to declare oneself a “white Witch” to signify that you meant no harm, that you were a “good” Witch. This use of this term becomes blurred into a sense of “dirty” versus “clean”—which plays host to a load of racist, classist, gendered, and cultural baggage.15 The notion of white/black magic does a poor job of describing much of anything, from how magic works to who does it. Using black and white in terms of magick is a practice that needs to die out, immediately.

Far too many websites and books tend to separate magick out like this:

• White Magic: Magic that is used for good, healing and protecting people, positive vibrations and lifting energy/white light, powered by love, used by Wiccans/Pagans, natural magic, right-hand path.

• Black Magic: Magic that is used for bad purposes, to harm or attack people, for malicious workings such as animal sacrifices, powered by fear, used by devil worshipers/Satanists, used for selfish purposes, chaotic, negative/dark/sucking energy, unnatural, left-hand path.

There’s so much convolution in that comparison that it makes me a bit ill to list it here. People try to assign good or bad intention to determine the perceived color of magick, but that’s faulty logic.

Through the lens of how I defined magick itself, imagine a hammer. If you use that hammer to build something constructive such as a house, you could say it’s a white hammer. But if you use it to hit someone over the head, you might say it’s a black hammer. You could say that your intention is what defines whether it’s good or bad, white or black.

But what if that house you’re constructing—with the best of intentions—obstructs your neighbor’s view or destroys a natural habitat just by existing? And what if that skull-crushing hammer fends off a known killer and saves the life of a whole family? As the saying goes, “The road to hell is paved with good intentions.” You can have the best of intentions and cause a lot of harm. Inversely, in a moment of destruction, you can save and protect life. You can factor in the initial intention all you want, but at the end of the day there will be an array of “positive” and “negative” outcomes to any action, and how the whole situation is viewed depends on the perspective of society’s mirror at that given moment.

We can dissect everything into positive and negative, by intention as well as by results, but even so much of that is subjective to perspective or point of view. A healing spell can kill bacteria or cancer—it’s a well-intentioned spell that has negative consequences for some of the entities involved, but we generally consider it a positive working for the healed individual. A binding spell might be seen as a negative working by some people, but what if its goal is to protect? Every spell will have a variety of reactions—intended and unintended, positive and negative, depending on one’s perspective. You simply cannot define magick solely by the intent nor by the results.

Another combative area and cause for confusion is separating magick into “high” and “low” levels. “High magick” is often associated with highly ritualized ceremonial workings and many carefully coordinated associations and components. Alternatively, “low magick” tends to operate with very little theater or flash, a sort of “do what you must with what you’ve got” Witchcraft. They both tend to correspond with very different personalities and opinions about magick, but essentially they are simply different approaches and solutions to the same problem. Neither is more powerful or effective—it’s simply a matter of personal preference.

Magick and Morality

As I mentioned in the star section of RITES, it’s up to you to determine what your personal code of ethics or sense of morality is. Some people live by “If it harm none, do what you will” and the threefold law of return. I personally find the concepts of harm and will very subjective and open to interpretation. I also don’t believe there is a cosmic scorekeeper doling out blessings or punishments in sets of three. I don’t do things because I think I will get cosmic rewards—or avoid doing them because I’m afraid of being punished. I do what I logically and intuitively believe is the best course of action for all involved.

As I mentioned in the previous section, any action can have both negative and positive reactions, regardless of the original intent, though it stands to reason that if you kick enough hornet nests, you’ll eventually get stung. I also like the old proverb “You catch more flies with honey than vinegar.” I don’t believe it’s easier to be kind than cruel. In fact, I can think of quite a few situations where it was a personal struggle to remember to be kind. However, the struggle was worthwhile and achieved the desired result much more quickly and effectively than being a jerk would have (though the temptation was great, and it probably would have felt good in the moment!).

I do believe you need to use common sense when working magick, using the powers of forethought and intuition before resorting to action. Make an effort to consider possible outcomes and consequences, defining what you’re looking to achieve and to avoid. Sometimes it is helpful to have a checklist to go through. My partner, Nathaniel, introduced me to his “three rules for living” many years ago, and they have become standard in our household. These rules can apply to all aspects of life—and that certainly includes working magick.

1. Take care of yourself. If you don’t take care of your needs and respect yourself, it’s going to be difficult to find anyone else who will. Being “selfish” isn’t always a bad thing, especially when other people’s demands are exhausting you.

2. Take care of others. When you can, help out others in need. Whether they need healing, protection, love, inspiration, or prosperity, a little help goes a long way. Looking out for each other strengthens the fabric we weave.

3. Don’t be a jerk. Be kind, compassionate, and strong. Listen to people, learn to receive feedback, and respect the wishes of others. While it is technically possible to take care of yourself and others while still being an asshole about it, don’t go out of your way to hurt others.

I take these rules into consideration before I act nearly all the time, and it’s always done me (and others) well. If you’re wondering how you can apply these rules to magick, turn each of them into a question before doing a working:

4. Am I taking care of myself? Is what I’m planning to do something that is good for me, especially in the long term? Does it add to or support my health, well-being, and emotional and mental stability, or spiritually aid me in some way? Or would I be preventing growth, wearing myself down, or overextending myself on behalf of someone else—especially someone who needs to own up to their own responsibilities?

5. Am I taking care of others? Is the work I’m doing generally beneficial to other people? Am I protecting, guiding, aiding, healing, or otherwise helping someone else in some way?

6. Am I being a jerk? Is what I am considering to do mainly a way to satisfy my ego? Am I working purely out of a place of anger, jealousy, hurt, insecurity, hate, or paranoia? If I waited a few days, would I see this situation differently?

As you’ll see coming up, I definitely believe that hexing, cursing, and other forms of “baneful” magick can be extremely useful. We will cover binding and banishing and how they can yield effective results. In the previous questions, I’m not passing judgment on working from a place of anger, frustration, or some other “negative” emotion. When it comes to workings that focus on protection and justice, these emotional states do come in handy. But sometimes we can get angry over something that was a misunderstanding or a temporary inconvenience. Stepping back from the situation to gain insight and give yourself some time is a wise course of action.

Riding the Waves of Magick

I want to give you another way of looking at and thinking about magick. I learned to surf when I was six years old on the real deal—a five-foot long fiberglass, single-fin board that was my brother’s. Still in the family today, the board sports a multicolor shooting star followed by a rainbow stream. The first time I managed to stand up, I triumphantly rode that wave all the way from the far breakers to the shore.

As I grew up, I still surfed on the star board, but more frequently I invested in and used Morey Bodyboards. The surfboard was still awesome, but the boogie board was lighter for me to carry and also meant I could enjoy the surf more often—instead of having to wait for waves big enough to ride with the fiberglass board.

Then in my late teens, I started to bodysurf more and more, leaving the boards behind on the beach. If you’re not familiar with it, bodysurfing is when you position your body to ride the wave, being propelled toward the shore while suspended in the curl and crash of the wave—your body is the board.

Because of my childhood, I have a deep connection to the Atlantic Ocean and perceive much magick within and around bodies of water. This in turn speaks to my connections and perceptions about living as a Witch and how I view magick. On my best days in my personal practice, I feel tapped into the universe, like I am flowing with it and on it—not unlike bodysurfing the waves of the ocean. I’m subject to how the universe flows, but I can choose what I wish to ride and I can change how I am positioned within it. And when I’m consciously working magick, it’s just me alone and the powers that be—nothing else between us.

So in looking how one practices, you could use surfing as a metaphor to describe the approach and interaction. The fiberglass surfboard? It’s a big, expensive tool that has a certain amount of danger to it. It takes a lot of energy to haul it out and use it and requires regular upkeep and cleaning. You have to be very conscious of who’s around you when you’re using it, as you could severely hurt someone if you ran into them with it. Also, when you fall off, you have to be careful that the surfboard doesn’t bounce back and hit you (requiring stitches—you can ask my brothers). It takes skill and dedication to really learn how to work it, but the amount of risk never quite changes. When the waves are hard to come by, you may have to go out really deep in the water, where you can’t touch the ground anymore and are possibly subject to sharks and other sea life. However, when everything works in your favor, you’re riding on top of the world, and everyone can see that too. You’re not quite of the wave, because there’s this big board between you, but you’re riding with it and on top of it all. That to me sums up ceremonial and similar forms of ritual and “high” magick: they require a lot of effort, there are a lot of factors to figure in, and a fair amount of risk is involved, but they can produce some amazing results.

The boogie board is your typical spellcraft and sympathetic forms of magick. It takes some investment, but it’s far more convenient and can be used more often. Like the surfboard, you do need to watch where you are going, but the damage done when you hit someone (or yourself) with it isn’t as severe—though it still can hurt! It takes a bit of practice to make the rides last longer and to maneuver it more freely, but the requirements are pretty basic: you, the board, and a wave. How and when you pick the wave will affect the kind of ride you will have. In spellcraft terms, it’s you, some herbs, a candle, poppet, etc., and focusing your intent. You’re riding the wave, still with a board, but are closer to the action of the wave, with less of a visual show.

Bodysurfing equates to magick without any tools or physical evidence of a working—it’s just you and the wave. And unlike with a surfboard or boogie board, you’re not riding on top of the wave but are in it. To get the best ride possible, before you take off, you make sure the road is clear ahead of you, put your head down, and launch. Sure, you could try to keep your head up and see where you are going, but that would impede the position of your body and affect how well your ride would go. Bodysurfing isn’t about how it looks to anyone else, because it’s pretty hard to see the person riding the wave or for them to see anything either. No one will probably even see you or know you did it. It’s best to close your eyes and become part of the wave, to feel the sensation and movement of it all, adjusting your body and mind instinctively. Occasionally you do end up sand-logged and shell-scraped on shore, or modestly positioned in the little breakers needing to reclaim your bathing suit, but you got there regardless. It’s the most immediate, immersive way to ride a wave. It would seem to be the easiest of all three methods because it doesn’t involve any investment, but it takes skill and practice not only to train your body and mind to move the right way and to keep in shape but also to learn to read the water in order to choose the best wave.

In the end, all three methods are perfectly valid ways to ride the waves to get to the shore—they’re just each a bit different, providing separate viewpoints and experiences. It all depends on you and what you choose at any given time; just because you’ve done it one way doesn’t mean you can’t try it other ways.

The Art of Spellcraft

Spellcraft is the application of magick through the means of a formula. An idea becomes thought, which becomes action—intentional and conscious as well as deep into the subconscious, activating change. Most forms of spellcraft involve arranging the physical to affect the metaphysical. As human beings, we respond well to tactile and other physical experiences in order to satisfy the parts of our brain that we need to chart progress. We can stimulate our senses by burning colorful candles, crushing herbs, anointing with oils, burning incense, mixing brews, drawing sigils, playing an instrument, moving our bodies, or saying, chanting, or singing words. All of these physical stimuli connect with symbols we internally respond to and coordinate with the goals of our intentions.

For Witches, casting spells could be considered an equivalent of prayer. However, one big difference is that prayer generally involves petitioning an outside force to grant you something, whereas spellcraft is most often seen as taking matters into your own hands. Some forms of spellcraft involve calling upon deities, spirits, and other entities to assist, guide, or lend energy to the working, but the Witch is still the initiator of the power.

There are many kinds of spells, which can range from very simple to extremely elaborate. A spell can be performed within a circle or other sacred space and coordinated down to a designated day and hour, or a spell can happen on the fly while driving down the road.

Complexity does not equate to more success or power. Some of the most effective workings I have experienced involved no ingredients or ritual at all. How you approach spellcraft depends mainly on you and your personal preferences and background.

The form of spellcraft that most people are familiar with falls in the category of sympathetic magick. Sympathetic magick functions according to the concept that the microcosm can affect the macrocosm, or the part can affect or influence the whole. This kind of spellwork involves using items that imitate a person, place, action, or thing, and/or that correspond with something via a relationship, physical connection, or other similarity that can induce change. Spells that utilize ingredients such as herbs, oils, candles, personal effects, colors, cords, sigils, poppets, jars, pouches, and talismans all generally work on the basis of the part/whole or correspondence relationship.

Spellcraft is just a small portion of being a Witch. I’m including this section because it’s often one of the areas people want to know the most about. My goal is to clear up some misconceptions and give you a solid foundation, but remember, the purpose of this book isn’t to be a collection of spells, but rather to help give you guidance and inspiration. There’s a list of resources in the back of this book for you to consider for further research. Below I’ve defined some of the most common kinds of spellcraft that you may encounter based on how I see them in my own practice. I have also included an example of each kind.

Baneful: Typically seen as anything (a spell, ritual, or substance) that has effects that can be considered harmful; most commonly associated with poisonous plants, with the understanding that sometimes there is a fine line between helping and harming—or having the potential to do both simultaneously.

Example: Atropa belladonna (deadly nightshade) is considered to be a baneful herb—its foliage and berries are toxic. It has associations with love and beauty due its historic use in cosmetics, and extracts of it are used in both flying ointments and medicine, but it still essentially is a poison.

Banishing: To send away a person or thing so that they/it may no longer interfere in a specific situation.

Example: The picture of an abusive ex is burned along with rue, vervain, and rose thorns. The ashes are driven out of town and scattered at a dump.

Binding: Prevents action/behavior, curbs or contains an issue, does damage control, or aids in protecting.

Example: A teen struggling with self-cutting makes a small poppet of themselves. Inside the poppet are herbs and stones of healing and strength. On a wide white ribbon they write, “I am worthy. I can and will stop harming myself. I am beautiful. I am loved. I am strong.” The ribbon is bound around the poppet, words facing inward. Then the doll is kept in a safe place.

Blessing: To acknowledge, recognize, or bestow positive energy upon a person, place, or thing (a house blessing, a wedding, etc.).

Example: A couple is handfasted. The ritual itself is a type of blessing of the relationship, but they are also moving into a new home. One of the ribbons used in the ceremony is coiled and buried in a small ceramic pot under a small rosemary plant by the front door. The ribbon symbolizes their partnership and love, and it being buried by the front door connects them to their household while aiding in protecting it. The rosemary plant represents memory and can be harvested as well, so what’s below its roots will continue to foster growth.

Candle Magick: Connecting the burning of a candle to the desired effect. Candles may be of certain colors or shapes, carved with words, sigils, or symbols, anointed in oils, or specially made from scratch for a specific purpose.

Example: A green candle is carved with dollar signs and anointed with money-drawing oil. The candle is then burned during the waxing moon to draw financial prosperity.

Charm: A phrase, poem, chant, or object that attracts or draws something.

Example: Carrying a rabbit’s foot is considered to be a lucky charm (for the holder, not for the rabbit obviously).

Cleansing: Metaphysically and spiritually cleaning a person, place, or object; removing that which is unwelcome or undesirable.

Example: After physically cleaning a house, a practitioner makes a mixture of sea salt, sage, and other herbs to sprinkle on the floor. The mixture is then swept out of the home in a counterclockwise direction.

Conjure: Traditionally means to call into being or presence, usually in application to spirits, and more recently used in reference to Hoodoo workings.

Example: A ceremonial magician may draw a certain sigil on the floor to conjure a specific spirit. In Hoodoo, a wide variety of spellcraft, rootwork, and spirit contact may be referred to as conjure.

Curse: A baneful working; a calling down or persuasion of justice.

Example: A curse can be a simple proclamation, such as “May the truth stick to their tongues with the tenacity of a frozen pole.” In Romani culture, a curse can be an oath of consequences if you go against your word, like “May I die a painful death if what I am telling you is not true.”

Evil Eye: Casting a look that is believed to be capable of bringing bad luck to whomever or whatever it is directed toward, sometimes with intent but often unconsciously; also refers to the charms meant to deflect this detrimental gaze.

Example: Spitting on the ground after someone has complimented you is a common action against the evil eye throughout the Mediterranean area. Praise can be seen as envy, jealousy, or simply drawing unwanted attention. Sacrificing your own fluid offsets the negative influence.

Fertility: Workings to help foster and stimulate successful procreation in people, animals, plants, or ideas.

Example: Dancing around the maypole is considered to be a fertility ritual. Carrying around the carving of a rabbit in rose quartz is a fertility charm.

Finding: A charm, spell, or method used to help locate lost things, people, or items.

Example: A dowsing rod is used to locate underground water. An example of a finding charm is invoking St. Anthony (the patron saint of lost things) with “St. Anthony, please come around. Something’s lost and can’t be found.”

Glamour: Magick that fascinates, allures, accents, or disguises in order to draw or appeal.

Example: The daily ritual of applying makeup or mindfully dressing yourself as you get ready for work can be seen as a kind of glamour. You’re not only changing your physical appearance but are preparing yourself to face the world. It builds confidence and can alter your demeanor, in turn influencing others.

Healing: Work that mends and balances body, spirit, or emotions; can be done by drawing out, cleansing, banishing, or infusing.

Example: After a coven member underwent cancer treatment, the circle gathered together to perform reiki, provide comforting and healthy meals, and make a special blanket infused with healing-oriented sigils.

Hexing: Hexing tends to get associated in the modern world with negative workings, but hex at its root means simply “spell” or “to bewitch,” from the German hexe.

Example: All around Pennsylvania Dutch country, you’ll find images known as hex signs—colorful patterns featuring animals and flowers—to ward off negativity and other unwanted things and draw good things instead.

Love Spell: There are a wide range of love spells. The most effective ones involve self-love and drawing love, versus the ones that involve drawing specific people.

Example: Making an offering of red roses to Aphrodite to help you find the right partner for a loving and healthy relationship can be considered a love spell. To make that happen, expect work to happen on you first.

Luck, Money, and Prosperity: These kinds of workings are meant to draw good financial energy, please the Fates or luck deities, and/or banish poverty/bad luck.

Example: To draw fortune, someone may make a small red velvet bag to carry with them, and place inside of it a gold coin, a tiny statue of the Hindu deity Ganesh (the remover of obstacles), a four-leaf clover, and a lucky sea bean.

Poppet: Often called a “voodoo doll,” a poppet is a small humanlike figure typically made of fabric or wax and used in sympathetic magick to affect the person it is modeled after (or the poppet may contain something from the person, like part of their hair or clothing); can be used positively or negatively.

Example: A healing poppet could be stuffed with beneficial herbs, while a binding poppet may be filled with nails or physically bound.

Protection: A working used to guard a person, place, or thing and keep them safe and out of harm’s way.

Example: Inscribing a sigil for protection in blessed salt water on the windows and doors of your home.

Psychic Power: A working performed with the goal of enhancing one’s inner vision; can be temporary or designed to build long-term skills.

Example: An infusion or oil made from clary sage may be used to enhance one’s dreams for a night.

Purification: Different from cleansing, as purification is usually done in preparation for a sacred activity of some sort, like a ritual or oracular activity.

Example: Someone looking to purify themselves for a big working might alter their diet to either avoid certain foods or eat/drink ones associated with a particular deity for a week, preparing and purifying them internally. Before the event itself, they partake in a special bath of salts and herbs to purify the outside of their body.

Saint Magick: Working with the saints, petitioning them for aid and often bargaining with them, presenting an icon with gifts or fulfilling promises when the goal is achieved, as well as “punishing” the icon when the goal isn’t granted by turning the statue or photo to face the wall, stripping away candles and flowers, and burying or hiding the statue or photo until the petition is granted.

Example: A common practice in my family is to bury a statue of St. Joseph upside down, just outside the front door of the house that needs to be sold. He gets dug up and cleaned off after the sale has successfully gone through.

Shapeshifting: May refer to the actual changing of a body’s physical form from human into an animal. Can also reference vision flight where the Witch’s spirit is able to shift form on other planes while the physical body remains the same.

Example: During a sabbat revel, a Witch may dress up like an animal they have a spiritual relationship or connection with, and perform ecstatic dance, merging with the creature in the rite.

Sigils: Specially crafted symbols with magical properties that are applied (drawn, carved, painted, traced, etc.) for their desired effect. These can be crafted by the practitioner or passed down in certain traditions. They are essentially excellent shorthand for any kind of spell you wish to do.

Example: A Witch may devise their own protective sigil to use to bless the windows and doorways of their home.

Traveling: Can refer to workings that bring safe and speedy travel or to out-of-body or trance-induced states.

Example: Putting an altar on your dashboard decorated with travel and good luck charms to protect you and your vehicle wherever you go.

Unbinding: Also called “unblocking,” a working designed to remove created barriers, blocks, or other hampering energies.

Example: A person seeking to loosen the hold of a past relationship may enter the ritual space wearing an item that represents that relationship, like an old shirt. With the assistance of friends, the garment is carefully cut away from the body into ribbons and then burned.

Visualization Magick: Magick that is worked solely within the mind, with no ingredients.

Example: A Witch simply focuses on a situation they wish to see happen, seeing it clearly in their mind’s eye. Often used in acquiring a certain item, like a rare book or an unusual object.

Weather Work: Spells, charms, or rites done to shift, change, or otherwise control the weather.

Example: A group of Witches at a festival seeking to shift the path of a storm gather in a circle and visualize the separating of clouds and the shifting of the wind.

Writing Your Own Spells

I’m always surprised that people are reluctant to write their own spells, and often look instead for something out of a book. I suppose I can relate, because when it comes to cooking, I often search the internet for ideas and read reviews to see what ingredients and methods work best. From there, though, I still do my own take on my findings. I’m less likely to do this when it comes to baking, though. To me, cooking is like geometry: I understand how the shapes work and I can shift them accordingly to get the result I desire. Vegetables, meat, fat, and seasonings are all in or close to their natural state. Baking is more like chemistry: the ingredients are a bit more mysterious and often processed, and the room for error potentially greater. I’ve watched my mother, an accomplished baker for decades, have a tried-and-true cookie or cake recipe flop for no apparent reason. I prefer to hedge my bets on the potatoes.

Objects used in spells are meant to resonate with the subconscious parts of our brain. In many cases, the relationship that your brain recognizes doesn’t even have to be accurate to trigger the appropriate effect. If you believe X herb has Y property because that’s what someone told you, there’s a good chance that the power of your brain will override any other possible connections or interpretations—even if you realize after the fact that the information was incorrect. Of course, I’m not implying that magical properties assigned to herbs, rocks, etc., are made up or have no influence. Clearly every object has some sort of resonance. How plants are grown, the smells they give off, and the chemical effects of their roots, leaves, and flowers all have very real effects on our bodies, depending on how they are applied, consumed, smoked, or observed. Crystals and metals are made up of different combinations of elements, such as iron, copper, sulfur, and carbon, which conduct energy and affect the body in different ways.

Now that I’ve explained all that, devising your own spells may seem more daunting, but remember, you’re not baking a cake here. Keep it simple—this is more like boiling water or frying an egg. (I’ll try to refrain from making judgments if those two things terrify you … No, I won’t. Seriously, you should know how to do those things even if you’re not a Witch. Life skills, people!) Boiling water is essentially choosing an appropriately sized pot or kettle to boil water in, pouring the water into the container, and adding a heat source. That seems very simple and straightforward, yes? Well, when working magick you are the heat source, your intention is the water, and the spell is the kettle. The kettle assists in providing the form for what you need to hold your focus on and achieve your goal. In the end, it doesn’t really matter if you use the spell equivalent of a high-end fancy kettle or an old saucepan, as long as the spell gets the job done. Similarly, you don’t need to dance around to please the gods or chant loudly to make the water boil, but doing so could kill some time or at least be amusing while you wait.

As you become familiar with or drawn to a particular kind of spellcraft, it’s easy to build upon what you learn. In the resource section of this book, I’ve also included a list of books that you will find handy if you want to learn more about ingredient spells. Just keep in mind that ingredients aren’t necessary and aren’t the main source of power for making something happen—you are.

Basically, spellcraft is metaphysical problem solving. Part one is identifying the problem or goal and the possible outcomes, then deciding if you understand and accept the responsibility for them. Ask yourself these three questions:

1. What is it that I wish to accomplish?

2. What are the possible reactions from my spell?

3. Will I accept responsibility for what happens—that which I can perceive and that which I cannot?

Part two is considering what kind of spell you need, what materials you need, and how or when to do the spell:

1. What kind of spell will work best? (Are you healing, cleansing, banishing, binding, building, etc.?)

2. What spellcraft method or approach is best suited for this situation?

3. Does the spell require materials or special timing for it to be most effective for me?

Remember to try to keep your spell as simple as possible. I cannot emphasize enough that you don’t have to spend a lot of money on collecting the right “stuff” (unless you really, really want to, of course). I challenge you to be part of what I refer to as the MacGyver School of Spellcraft: Only got a pen, a sticky note, and a tealight? Make it work and manifest!

Magick Is Not a Band-Aid

Talking about spells is probably one of my least favorite things to do when discussing elements of Witchcraft. Even as a teenager, I was more interested in books on mythology and folklore than those focusing on spellcraft. History, theory, practice, culture: all day long, please. Modern books on spells? Nope.

So imagine the joy I was experiencing when I was on the radio show Coast to Coast AM in 2017 to promote my book The Witch’s Cauldron and the subject kept coming back to spells—which meant me talking about solving problems through mundane means, not easy fixes, and doing work for yourself. Yet afterward, my inbox got flooded with emails asking for spells. (No, I wasn’t surprised either.)

It is perhaps ironic that for as much as I dislike talking about spells, I’m really good at magick. I rarely do “ingredient” spells (aka sympathetic magick), but I have a knack for prescribing the right spell or ritual for folks who need it (people I’m counseling or folks I know, not people looking for a quick or easy fix in an email). Most of my magick doesn’t involve what you may classically think of as spells.

I feel far more comfortable doing spellcraft paintings and designing sigils for other people. There’s a science to it that I respond to innately. The “action” of the spell doesn’t stem solely from my drawing or painting it but from the interaction the end user has with it. It’s a tool for them to activate. It’s like connecting circuits—the power happens when they make contact with it. My art is not a magick bean that bestows miracles. I also feel the majority of my clients understand this as well. They understand that they are responsible for making change happen.

I suppose my inherent dislike for talking about spells is due to the fact that the majority of people don’t understand them or how they work. They’re looking for an easy fix for whatever their issue is. They think if they follow a series of steps and put in the right ingredients, it’s just like a recipe for baking a cake. But as I mentioned earlier, even baking a cake isn’t that easy. There’s more to it than following a recipe. You have to think about the quality of the ingredients, timing, heat, humidity, containers, etc. And if you’re working with a broken oven or old flour, things aren’t going to work out well.

The same is true for magick and the nature of metaphysics. True, you might follow the list of ingredients and get the desired result on your first try, but that doesn’t make you a Witch, magician, or baker. Magick isn’t just spellcraft; it’s understanding flow, recognizing patterns, and getting beyond elbows deep in it all.

There is no instant-fix, wave-of-a-wand spell to solve your problems. You can’t do a prosperity spell to get a new job, then sit on your arse, not updating your resume or networking. Well, you can, but it’s probably not going to actually work. Magick isn’t an outside force, mystically waiting around to do your bidding. Magick is the energy of things you set into motion—in your environment and most especially in yourself. A spell can help give you focus, but you need to actively invest in your choices and needs and take responsibility. A ritual can help relieve tension, stress, and emotional issues, but they still need to be dealt with mundanely.

So with that said, magick can be a Band-Aid that helps protect you while you heal or like a splint to help set a broken bone. It can guide the way, but if you keep hitting people with your bruised hand, it’s not going to heal, regardless of how strong that Band-Aid is. It won’t prevent you from getting more bruises. A cast helps, but if you keep insisting on kicking concrete walls, it can’t stop you. Nor can you leave a Band-Aid on forever—the condition needs to be addressed, aired, cleaned out, and taken care of. It’s up to you to manifest your will by following up with action that supports your work.

Before you can be the magick you wish to see in the world, you must first see it within yourself.

The Crux of Cursing

When asked “What is cursing?” most people will reply with one of the following two answers:

1. The use of vulgar or impolite language

2. The throwing off of “negative” energy and/or the use of sympathetic magick to manipulate, particularly in the form of a poppet, Witch bottle, or similar system

Under the right circumstances, I can say I’m a fan of both.

People often source their ideas about cursing from fairy tales and myths, like an angry fairy from Sleeping Beauty or the Greek gods being petty and doling out punishments like those bestowed upon Cassandra of Troy, Medusa, Psyche, or pretty much any hero or heroine you can think of from those stories.

Then there’s the legendary Baba Yaga, one of the most iconic Witches of folklore. Whether she chooses to help you or hurt you is always a gamble. Why? Because she embodies nature itself—and found within that truth is the essence of magick and energy. In and of itself, energy is neutral, unaligned—and whether something is a blessing or a curse is often a matter of personal perspective, regardless even of initial intent!

One of the most common ideas of cursing found around the world is the idea of the evil eye. Many cultures believe that in the case of both the giver and the receiver of the evil eye, neither is intentionally conscious or aware that some exchange has taken place.

Then there are also the folks who like to drop supposed hexes and curses like they’re going out of style, as a means of control, making threats, and generally trying to make themselves look badass and powerful somehow. They’re often trying to propagate a fantasy of themselves to others. Someone committed a transgression against them (in their opinion), and they’re going to make a stink of it publicly. Or a con artist may use the legend of a curse to extort someone into giving them money or doing what they want.

In the case of fairy tales, myths, and legends, the supposed curse is a plot vehicle to drive the story or is a way of trying to assign reason to a world that rarely makes sense. Bad things happen to good people, and it makes us feel better to assign a reason for it. In the situation of con artists and the hextastic, they’re both preying on human nature. They see an opportunity to make money or push their agenda, and they are usually also skilled manipulators. They know how to plant a seed and make it grow in someone’s mind. They don’t have to believe in the “curse”—only their target does. If the target doesn’t believe, then they hold no power. It’s a case of mind over matter, where if you believe you’re going to have bad luck or think you’re cursed, you pretty much are doing it to yourself without any additional help.

Now, when I look at hexing, cursing, and other baneful work, I’m not coming from a place of fiction, fairy tales, fraud, or egomania. I’m looking at the other side of the same coin—the same force of energy that’s used to heal, grow, and bless. We can prune plants so they can have new growth. We can set up fences to protect people, pets, and places. We march, write, and make phone calls to protect the rights of others who are in danger. We can spread ideas that cause folks to think more deeply and openly and create balance and equality. The work doesn’t have to be public, raw, or extravagant. It doesn’t have to involve blood, piss, or scary images to make change happen (though some folks would argue that’s more fun. To each their own!). Cursing, when used responsibly, can be extremely effective in bringing about positive change when other ways aren’t going to work.

Weave Your Pattern Well

When discussing spellcraft, two questions inevitably pop up: “What if your spell doesn’t work?” and “What if your spell works a little too well?” I haven’t had much experience personally with the former category, but I definitely had a taste of the latter when I was first starting out.

But before I discuss those specific questions, I want to make note of three very important truths to always keep in mind: “Magick follows the path of least resistance,” “Mind the Fates,” and “Words have power.” Remember when I said that myths and folklore often contain vital lessons for us to absorb? When I think about tales of the djinn, the perils of meeting Baba Yaga, and pretty much every Greek myth, those three phrases are the highlighted, underlined, and bolded subtext lurking within those stories. Let’s take a closer look at why these things are important.

Magick Follows the Path of Least Resistance

What does this mean? Imagine magick is like a big bucket of water. If you’re not careful about how you pour it out, the water is very likely to slosh out and go everywhere but where you wanted it to.

Sure, you’ve now emptied the bucket, but you and everything else around you is probably soaking wet. Carefully ladling the water out in smaller portions so it goes in the desired direction is the best course of action. So applying the water metaphor to magick, your best course of action is to try to be as specific as possible in certain situations. An example of this would be doing a spell so you don’t have to attend a certain obligatory social event you’ve been dreading without specifying the specific reason why you don’t want to attend. Then on the day of the event you get into a car accident or come down with the flu. Not great, right? But you’ve gotten out of having to attend that event, though!

If you’re afraid of being too specific—because yes, there are times when being too detailed is a problem—you can still do a good job of guiding your magick. If you want to fall in love, you don’t have to specify with whom. If you’re looking for a long-term, loving, romantic partnership of mutual respect, understanding, and passion with the right person for you, that’s a good kind of non-specific specific. “Looking for love” is too open and could land you some really hot one-night stands or a dog that will love you unquestionably for the next seventeen years. Again, there’s nothing wrong with those, but they may not have been what you really wanted or needed either.

Mind the Fates

The Fates are often depicted as weavers. They make our threads, tend to them, measure their length, and snip them once our current life has reached its end. Whether you see the Fates as real beings or metaphors for life, I don’t believe that everything is destined down to the last minute detail. Rather, I think we have quite a bit of wiggle room for what we can do with our lives.

Think back to the loom analogy: We can weave our pattern in many different ways, but we’re still connected to the same loom, so there are limits to how far we can move and change things. With the right amount of focus and planning, we can stretch and shift the pattern without straining it or ourselves too much. But if we pull too hard or refuse to do the work necessary, we’re going to end up exactly where we started.

Words Have Power

This truth refers to the power of oaths, declarations, and things we repeat to ourselves and others. If you are always coming up with excuses or negative statements about why something can’t happen (I can’t get that, I never have enough time/money, etc.), you will come to believe them and block yourself. The same goes for blessings and curses: they may just be words that someone says to us, but we glow when praised and have a tendency to open a door to the worst possibilities when negativity is directed toward us. We give words power when we use, say, hear, repeat, share, or believe them.

In ritual, we speak words to declare our intent, to create sacred space, and to acknowledge spirits and deities. Spellcraft often involves the uttering of words to bring a working together, be it a rhyme, psalm, or prose. Behind those words are ideas: the culmination of history and experience, the focusing of will, the exchange of the sacred and spiritual. The formulation of ideas into words, which are then built into statements, is then followed by action. Magick happens not so much because we say the right words in just the right way under the right conditions, but because behind those words is a desire to bring about change. And if our will is strong enough, we follow through with our statements by making change happen—in ourselves and in the world around us.

Let’s go back now to those two initial questions. If your spell didn’t work, does that mean you saw absolutely no result or change, or did it simply not go how you thought it would? Was what you were looking to achieve beyond the realms of possibility? If it worked too well, consider the approach you took and reevaluate what you did. What do you think you could have done differently? Did you foresee this problem happening but ignored the possibility, or were you not paying attention? A failure or success that was a bit more enthusiastic than you were expecting is not a bad thing and doesn’t mean you shouldn’t do spells. Instead, pay closer attention, exercise critical thinking, and plan more carefully. That’s what the series of questions for writing spells earlier in this chapter is designed to help you with. Yes, magick really works, so be smart about how you use it.

Do I Need a Grimoire or Book of Shadows?

Grimoire is a term that has been commonly used to describe the old European esoteric books on magick and ritual, and is derived from the same root word as grammar. It evokes an image of a secret treasured book of spells passed down from generation to generation. Another common name is a Book of Shadows. 16 This type of book is meant to be a collection of thoughts, dreams, magical and ritual insights and recordings, spellcraft, herbal knowledge, mythological lore, and much more. To create your own book, you don’t need to start with a fancy leather-bound book (unless you want to). I recommend buying some sturdy blank books, notebooks, or a decorative binder that you can add blank sheets to. You could also hand-bound your own book, which can be a fun craft to do.

The most common problem that most people have with starting out with a fancy book is the fear of messing it up. The point of having a book is to keep records of what you did, when you did it, and what you did it with. You can collect and scrapbook things you find interesting for future reference as well. If you’re worried about making mistakes in your fancy book, then go the plainer route. You can always transcribe things later, if you have the time or interest.

Some people are drawn to keep everything on a computer or portable hard drive. It’s fine if you want to type things up on a computer so it’s nice and neat, but be sure to print everything out! It is far easier to reference a book than to turn on your computer every time you need to look something up. Plus, a book is something you can pass down in your family, while computer programs and hard drives quickly become obsolete and are far more prone to being erased or damaged. So you can do digital, but back it up with hard copy.

Lunar and Solar Correspondences
for Spellcraft and Ritual

Back in the time section of RITES (chapter 3), we looked at how the lunar cycle can have an effect on our bodies. We can tap into that same tidal ebb and flow with magick and ritual. During a lunar month, we have the new moon, then the crescent moon waxes until it becomes the full moon. Then the crescent moon wanes until the moon is dark (new) again. You could get really specific about the astronomical terms for the different crescents if you want to geek out, but for Witches, we’re looking mainly at four different periods of energy. Waxing energy is about growth and expansion, so this is a good time to consider spells and rituals that coordinate with that sense of increase and building up. The full moon represents maximum potential and is considered to be a very powerful time for magical workings of all kinds. The waning crescent brings a sense of release, of decreasing energy, so it’s a good time for workings that align with removal, letting go, banishing, and cleansing. The new moon is good for internal workings, conceiving new projects, and exploring the mysteries of the dark.

Many calendars available today note the phases of the moon and sometimes the exact times of astrological events and other occurrences. There are also free and inexpensive applications you can download for your phone for quick and easy reference. Of course, you can always look up to the sky to see what the moon is up to, though that can be difficult if you live in a place that’s frequently overcast. There’s no harm in having a physical calendar or digital helper to guide you.

I tend to hold to the idea that there are three nights around the full moon for ritual and other workings. These nights correspond to the day before, the day of, and the day after the exact time of the full moon, when the lunar body appears to be full to the naked eye.

We can look to the sun for spellcraft inspiration as well, since we can focus on the lengthening or shortening of days and nights or on the equal-distance points. In fact, most ritual that is done to honor the sabbats tends to recognize the solar patterns of energy by design. Looking at the solar year as waxing or waning can be helpful for spells that are meant to have a slowly building release or time period that corresponds to the path of the sun. If you’re looking to accomplish something more quickly, you may want to consider using the shorter lunar month instead. Of course, if a working needs to be done immediately and you find the solar or lunar conditions in conflict with what you need, consider flipping it around. Need to bring in prosperity but the moon is waning? Banish poverty instead, to make room for the prosperity to come. Thinking like a Witch means being creative and looking at both sides of the equation in order to reach a solution.

The Ritual Arts

In popular misconception land, when the words Witch and ritual are brought together, people tend to picture mysterious cloaked figures in black gathering by moonlight to draw pentacles made from blood sacrifices to satisfy the appetite of a diabolical and deviant horned beast. Sounds like fun, but the reality is more like someone in their pajamas lighting a candle on their bedroom altar during the full moon and pouring a little wine out to honor their ancestors or gods. (Okay, I don’t really wear pajamas to bed unless it’s really cold, but you get the idea.) As we will see shortly, ritual can be a very ordinary-appearing thing. Ritual is done more to satisfy our own needs versus anyone or anything else’s.

An often misunderstood entity, ritual is often equated with ceremonies that are very involved and complicated, as well as possibly long and intense and maybe even boring. There’s a good reason for that: there are a lot of poorly designed rituals out there. Unfortunately, far too many people confuse “theatrical” with “more is more” and then equate the result with “powerful.” Another common problem is using ritual as an excuse to have an audience. Lastly, ritual gets a bad reputation when it becomes obligatory or is done without understanding the reasons or meaning behind it.

At the heart of any ritual is process and pattern, giving the participants a sense of accomplishment and/or acknowledgment. Humans, by nature, are ritualistic beings (not unlike cats). Often without thinking about it, we do certain things every single day or semi-regularly, finding comfort in the repetition. Brushing your teeth, making your morning cup of tea, putting on your favorite necklace, doing your evening meditation practice, cooking your family’s favorite meal, going through your emails in a certain way—these tasks may seem ordinary or mundane, but they are little rituals that help to bring meaning and order to our daily lives.

Think about how the day feels when you accidentally sleep in late and have to skip part of your morning pattern, or you forget to do something important because you were distracted. Everything feels out of sorts. When we are able to return to our daily habits, things feel like they fall back into sync.

Then there are the social rituals we do that mark big life events: birthdays, graduations, age-based rites of passage, marriages, wakes and funerals, etc. They celebrate or acknowledge a change in the life cycle and usually are witnessed by family and friends. There is often a lot of attention and energy put into these events because they are seen as significant. John K. Nelson, in chapter 4 of his book A Year in the Life of a Shinto Shrine, provides a wonderful explanation of why ritual is so important to us: “It is believed that the human need for some kind of formal, often public acknowledgment of significant events is one of the fundamental forces of our development as social beings. At the same time, ritual allows us to transcend our individual selves to gain a sense of participation with the greater environment of the forces controlling our singular and communal destinies.”

Rituals generally fall into one of the following six categories:

• Ancestral: Rituals that honor the deceased

• Contingent: Rituals that focus on a personal transition, need, or crisis

• Devotional: Rituals that center around the honoring of deities or spirits

• Divinatory: Rituals done for divination or revelation

• Protective: Rituals designed to ensure health and safety

• Seasonal: Rituals that honor a specific moment in the yearly cycle

The bottom line is that ritual has and serves a purpose, whether it’s a daily event or a very special occurrence. An effective ritual connects with that purpose and signifies to our brains, bodies, and spirits that something has been accomplished. If the ritual does not elicit that response from us, consciously or subconsciously, it is not successful. When we do complex ritual for the sake of doing complex ritual, without connecting it to a purpose, the ritual will often feel empty or lackluster.

We also have a tendency to default to rituals that have been done before. With ones we have done ourselves, there is comfort in the familiar. A ritual that has been passed down through generations can generate a certain kind of hum or vibration, like a needle settling into a record groove. For rituals that we may not have personally experienced previously but are provided for us in a book or similar context, we hope to plug into that same hum. Sometimes that can work, and in other instances the ritual loses context and meaning over time—or perhaps simply lacked it to begin with. Just because a ritual looks old on paper or is trying to be handed off as such doesn’t mean it is that old or effective. Remember, all rituals were new at one point, so age isn’t always a reliable factor in whether a ritual will work for you or not. If something doesn’t sync up with you, consider creating your own. If you align the right elements in crafting your ritual, you’ll discover that even newly created workings can possess that special hum.

So how do you design a good ritual? Some people are really good at doing ritual on the fly and making an improvised ritual feel profound and solid. Other folks meticulously plan out and rehearse their rituals to achieve the same effect. That makes perfect sense because we all learn and experience things differently—both ways are perfectly legit. How you do it depends largely on your personality type and what you want to see in a ritual. Figuring out what you want (or don’t want) is a far better course of action than trying to duplicate something you read in a book once or an example someone else provided. Another key element is determining what kind of energy or focus is needed to accomplish the purpose of your ritual. If you need to perform a healing ritual, that’s going to have a different flow than a ritual held to honor the ancestors or to aid in ending an abusive relationship. To give you a better idea of what I mean, here is a thorough list of the purposes of all kinds of ritual and magical workings:

• To collect/gather

• To balance

• To transform

• To cleanse

• To build

• To exchange

• To communicate

• To protect

• To heal

• To start

• To finish

• To uncover/reveal

• To acknowledge

• To celebrate

• To remember/honor

Each of these states feels a bit different because of the actions and thoughts required to achieve the transfer of the energy or ideas. Visualize the root of the action in each, and you will be able to get a good sense of what is needed for your ritual.

In order to plan, prepare, and perform an excellent ritual, there are seven points to consider:

1. Purpose: What is the reason for your ritual? Which category does it mainly fall under? There has to be a purpose, or otherwise why are you doing it?

2. Energy: What is the nature of the working? What are the goals for how it will flow? Do you need to raise, banish, heal, cleanse, etc.?

3. Timeline: What marks the beginning, middle, and end of your ritual? How will the ritual start, what will happen in the middle section, and how will it end?

4. Persons: Who is involved in this ritual (the practitioners, the petitioned, and the participants)? Who is being active? What is the role of any “inactive” attendees?

5. Space: Where will the ritual take place? Must the space be cleansed or contained in any way?

6. Preparations: What is needed for the ritual in terms of materials, lighting, music, timing, etc.?

7. Afterward: What additional steps will you need to take after the ritual is complete? What is the aftercare of the ritual?

After addressing these issues, you should be ready to create and hold your ritual. Now, I know a lot of folks worry about doing it “wrong,” but the likelihood of something terrible happening is really slim, as long as you use common sense and think ahead. For example, setting a smoky indoor fire close to where your smoke detector is located will no doubt end badly. Doing a skyclad ritual in the middle of winter where the temperature is below freezing is also a bad idea. You’re not going to get struck by lightning because you displeased the gods unless you are just being dumb, dancing around with an athame in the middle of a field during a summer thunderstorm. That’s not the gods; that’s science and nature. (Okay, it may have been the gods a tiny bit … as their way of saying, “Dude, that’s just dumb. Nope.”) Other than those kinds of situations, the best way to learn is through experience, through trial and error. Keep notes of what worked and what didn’t work—and most importantly, listen to your intuition.

Here are some additional tips on constructing healthy ritual:

• Don’t take yourself too seriously. Those who are truly confident don’t feel the need to overdramatize or demonstrate that point. This attitude allows you to have permission to be more open to what’s happening, to be more expressive and communicate more freely.

• Don’t be afraid to laugh or make a mistake. The world will not end.

• Do consider what it is that you wish to accomplish and how it can affect not only you but also others, whether they’re involved in the ritual or not.

• Remember that less is more. You don’t have to overexplain everything, and don’t rely on props to get your point across. Make them count, but don’t make them the focus. Also, don’t assume that longer means better. Ask yourself if everything you’re incorporating is truly necessary to accomplish your goal.

• Clean up after yourself, physically and metaphysically.

Keep these simple ideas in mind and you will be on your way to crafting ritual that will work in more ways than you could ever imagine!

Movement as Magick

A while back, I took stock of the development of Neo-Pagan/P-word culture over the last sixty-plus years and recent trends, fascinated by the swinging of the pendulum. Much of early Neo-Paganism was linked with a renewed exploration of the body and of nature—striving to reconnect with ourselves, embracing the sexual revolution and a new physical consciousness. From an appreciation of the divine feminine/redefined masculine and working skyclad to chemical exploration and new family structures, we explored the body as a temple.

In recent years, I’ve noticed a shift toward a much greater focus on the mind, from scholarship and related debates to social issues and spiritual consciousness, almost with an intentional disconnect from the physical, the realm of the body. Neither side of the swing is wrong, but there’s something to be said about finding the golden mean in the space between them. Balance isn’t about always keeping everything exactly even but about consciously knowing when the middle is ideal and when an extreme is best utilized.

This is where understanding the magick of movement comes in. Whether deliberate and precise or made ecstatically while in trance, movement has the power to unite body, mind, and spirit. Movement enables us to unlock parts of ourselves that words and images alone cannot. The electricity that flows between our nerve cells, connecting our brains to the rest of our bodies—it’s the ultimate expression of liminality, energy flowing in the space between, touching but not touching. When we take movement into ritual and use it to express ourselves in addition to the words and symbols of the rite, we activate our whole being—body, mind, and spirit. We connect more deeply with our own intentions, and the ability to focus our will becomes easier, faster, and more effective. A person does not need to be a trained dancer or of a certain age, gender, or ability to harness movement and unlock its power.

Sacred dance is not a new concept; it’s one of our most ancient arts—but we’ve lost much of our appreciation of dance and what movement can do for us in terms of ritual and spellwork. Movement has the power to connect us to ourselves and to each other, mind, body, and spirit. I got into dance not long after I formalized my own path as a Witch, and nearly twenty years later I’m still endlessly amazed and inspired by what movement can achieve.

It’s not really feasible to teach you movement in this book, so I’m going to recommend instead that you look around locally for something you can do that engages your body. Choose whatever your body and range of mobility will allow you to do, such as yoga, martial arts, social dancing, swimming, working out at the gym, or movement meditation. Even while sitting in a chair you can have a good range of movement that can help you activate your body in new ways. Check out your local community center, library, etc., as there are often free or inexpensive classes you can try. Then, once you start to get the hang of it, start playing with movement in your work. What kinds of movement evoke the elements? How can you move your arms or legs to gather or dispense energy? Put on some music, turn off your brain, and play. You’ll be surprised at how it feels, I promise.

Creating Sacred Space

Human beings are weird, particular creatures. We as Witches often recognize the world as sacred while at the same time constructing altars and temples and casting circles for the purpose of creating specific “sacred space.” If everything is sacred, why would we do that? There are actually several very good reasons, and they involve a lot more nuance than the phrase “making sacred space” implies.

The Spirit of a Place

If we approach the world from an animistic standpoint, believing that natural objects, beings, places, and the universe itself possess a soul, then spirit is all around us. Layer on top of that perception the genius loci, the spirit of a specific location, and the world starts to feel a little crowded. Throughout the world, prior to the religions that preached that “God gave us dominion over Earth to do what we please,” people recognized and respected the presence of other spirits. Generally, before starting to erect a structure or clear a road, divination would be performed and the spirits consulted as to whether the building would be acceptable. After construction was completed, further offerings would be made to thank and appease the spirits. You still find practices like this today in Iceland and Slavic regions, where there is rich folklore in both land and house spirits.

Gods and spirits have long had an influence over where things may or may not be built. All over the world, we find temples, monoliths, and shrines that were erected in certain locations to honor the requests of deities and spirits. The folklore of most Native Americans, no matter what tribe they belong to or where they are in North America, contains warnings about places where the people are forbidden to go because those places belong to the spirits. Then there are places that have layers of sacred heaped on top of them because multiple faiths claim them as special to their religion. Basically it’s a game of “Who are the people in your spirithood?” Every place is sacred, but the reasons why can vary drastically.

Then, in addition to the spirit requests, layer in our human brain’s desire to compartmentalize everything. We like to designate what is “ours,” “theirs,” and “mine.” Within our own living spaces, we separate them out for specific purposes. We may have a temple room and a room for holding things (aka a junk room/all-purpose room/laundry room). Though they may both be under the same roof, we bestow a sense of sacred importance on one and designate the other as mundane. In our heads, we separate out the activities for each, and feel a different sense of purpose when entering either. We may not say the spirit of one room is different from the other, but in our heads they clearly are distinct energies. In that temple room, the divine feels more accessible, closer to us, than in the laundry room.

Altars and Shrines

Not all Witches have temple rooms or sacred outdoor circles, but most of us do have an altar (or twelve).17 The altar is a place of focus, an active workspace that rituals, workshops, and other workings may be centered around. In addition, we may have shrines where we honor deities, ancestors, and other spirits. The altar acts as a focal point for our attention and our practices, connecting us more deeply to the divine without distraction. Altars aid us in communicating with the world around us, seen and unseen.

Various traditions have certain protocol about where an altar should be located and what should go on it. In considering RITES, you probably already have a few ideas of what you think should go on your altar and how you want to use it. An altar should be easy enough for you to access and use but also be placed in a safe location where it won’t be disturbed by others. If you plan to light incense or use candles and other forms of fire, then make sure the surface and surrounding areas allow you to do that safely, with proper ventilation. Put things on your altar because they have meaning for you and your practice, not because you read somewhere that’s what you’re “supposed” to have. Your altar should inspire you, but it should be practical and functional as well. Most importantly, follow your intuition—because that’s the best direction to follow.

Sacred Geometry:
Casting Circles, Squares, and Spheres

People cast circles for many reasons, and in an even larger variety of ways. Casting a circle can create temporary sacred space wherever you are, almost like having a psychic sleeping bag or tent. If you don’t have a somewhat permanent place to do work, casting a circle helps make that temporary space workable for your needs. Many folks cast a circle to act as a container for energy or entities, while others design their circles to keep unwanted energy out (and sometimes for both reasons). Witches may cast circles as a way to get into a certain frame of mind for what they plan on doing. For some people, casting a circle involves great pomp and circumstance, really hauling out the ceremonial magic to call directions, elements, and spirits. At the other end of the spectrum, a circle can be cast simply using the mind and breath, without a word spoken or invoking pentagram made. Some practitioners cast circles only when working with groups and never when they are working by themselves. What you choose to do is up to you and your practice, as each of these ways is perfectly valid.

In my own practice, if and how I cast a circle depends on where I am, who I’m with, and what I’m doing. When I’m working in my studio, I’m in designated sacred space. Just sitting down to my desk, turning on the light, opening the window shade, and having a hot cup of tea ready is all I need. If I’m doing a dance performance, I will use my mind and body to welcome in certain energies and define my space. If I’m doing a ritual with a large group of people, I may lead them through a short process helping them to use their breath, mind, and bodies to welcome elements and spirits. If I’m invited to help facilitate at someone else’s ritual, and they are vocalizing their evocations, I can create something on the spot that is appropriate for their approach.

You can see that each situation has a slightly different approach—I’m not suggesting you use the same method across the board to fit every shape. Speaking of shape, I mentioned geometry in the heading because folks often think about calling in the four directions: north, east, south, and west, usually corresponding with the four elements: earth, air, fire, and water, respectively. This form creates a compass or square shape. The reason we visualize a circle instead of a square is because circles make better energy containers (both inside and out). Things can get stuck in corners, which is why squares and triangles might be used to call in certain entities (rather than a circle). If we add in the concepts of spirit, or above/below, we move from 2-D to 3-D, and our circle becomes a sphere.

One thing to consider about the directions and the elements is that if you travel far enough in any direction, you essentially end up coming from the opposite direction. Also, while elements may be associated with certain directions in a ritual sense, they are ideas that exist in all directions. Directions are often used so we can situate ourselves where we are, putting down temporary roots and flags, if you will. The elements, in turn, help to reunite us with our bodies and the surrounding worlds. You might also wonder what direction you should cast your circle in, if you are going to use the compass model. Clockwise motion, also known as deosil, tends to be popular because it is viewed as a direction of increase. Counterclockwise motion, or widdershins, is seen as a decreasing or banishing direction. I have long viewed widdershins as marking a departure from normal time and space, so it tends to be my default when casting a circle by movement. Lastly, when casting a circle, any tradition starts with either north or east for the direction, and earth or air for the element. I prefer air because taking a breath is the most tactile, immediate way to remind yourself of your body.

The Seer: The Witch as Oracle

Powers of divination and prophecy are frequently associated with Witches. From the Oracle of Delphi in ancient Greece to Spiritualist mediums in Victorian households and tarot readings at the psychic parlor down the street, humanity has had a very long obsession with predicting the future. The word divination comes from the Latin divinare, meaning “to foresee, to be inspired by a god.” That connection to the gods and the realm of the supernatural is largely why these skills are associated with Witchcraft. It’s commonly believed that you must be tapping into the divine and touching the liminal to be able to receive such information. Some forms of divination truly are mystical, often requiring the Witch to give part of their mind and body over to the gods or spirits. A shrouded figure sitting on a stool or chair, with incense and smoke flowing around them as they chant or speak prophecies and wisdom: this is such a classic, inspiring image of an oracle or medium. Then there is the naked Witch who, after slathering themselves with flying ointment, leaves their physical body by the hearth fire while their spirit changes form into hare or raven or perhaps catches a ride to the sabbat on the back of a goat or broomstick. The wildest parts of our Witch hearts beat fast at the thought! These iconic examples can truly be amazing and powerful—as well as dangerous—experiences.

But we don’t necessarily have to get possessed or inhale, ingest, or come into contact with mind-altering substances to practice divination or inner sight. There are other powers of perception that are linked to being able to observe the world around us with keen eyes.

You don’t have to leave your body to engage your intuition and insight. I think much of the Witch’s reputation for seeing into the future or speaking startling truths has to do with being connected to what’s going on around us. Those six traits of the uncommon Witch that we discussed earlier in this chapter really come in handy for divination. Our skills can be astonishing to others because most people are barely in touch with themselves or the world around them. In a nutshell, they’re not paying enough attention and they’re failing to connect the threads. In order to look into the future, we must have a solid understanding of the present as well as the past. Again, we return to our metaphor of weaving. How do we know what comes next? Well, we can consider where we are and where we have been, as there are definite clues to be found there.

That said, I find divination extremely useful—even integral—to my practice. I use several different methods, but my favorite is the tarot. As an artist and a myth maker, I strongly connect with the use of images and stories, using metaphor to help guide the way. Also, my partner and I love collecting tarot decks because they’re all so different and beautiful. One of my dear friends prefers to use a pendulum instead for her divination work. She likes that it’s very simple and straightforward, offering up “yes,” “no,” and “maybe” rather clearly. Then there are the many varieties of stones, bones, and shells, where the patterns and markings help reveal the answers.

There are literally hundreds of forms of divination to choose from. (The Wikipedia page for divination is an alphabetically listed smorgasbord of methods, if you’d like to lose a few hours looking them all up. 18) Why are there so many? Humanity has been obsessed with trying to divine the future since we first grasped a linear concept of time. From following snakes to studying wax shapes in water to tea leaves and bones, there are countless techniques that have been developed all over the world.

If you’re overwhelmed by all the choices, I suggest referring back to RITES to see if there’s a method associated with your roots. Or go to a psychic fair to see what folks are using, peruse an occult shop, or check out some classes, and see what jumps out at you. Don’t be afraid to try different methods to see what you like best. As with everything else on this path, divination takes time to master. Once you find a method that interests you, it will still take time to build a relationship with that tool or method—and you will only get better with time!

A Craft of Your Own

We’ve touched upon magick, spellcraft, ritual, and divination, all of which can play a different part in your practice. But I would like to make a point of saying that these are not the only ways you can manifest change through your practice. There is no checklist or bingo card you need to fill up to “win” at being a Witch. Some Witches are amazing with growing things and making herbal mixtures, teas, and tinctures. Others excel at hands-on healing, being able to soothe people’s minds, or helping people reach clarity. There are Witches who focus on social work, justice, the law, and being advocates for others. There are many different avenues you can take with your practice, so focus on what inspires you and keeps you going.

My main form of working magick is through the visual arts, where I create images of deities and spirits and craft sigils and spell paintings, but obviously I write and dance as well. The nexus of all three is where I find how I can help people the most and explore the world around me. So even if what you think you do best isn’t inherently “witchy,” I invite you to look at it again from a different angle.

To Dare to Do the Work

Real change, real witchery, happens down at the roots. The reason you are called to Witchcraft is not to gain power through others but to call upon the power residing within yourself; to grow it and use it to manifest change with your will. We don’t make prayers, asking our deities to grant us boons and give us things, to use their power instead of our own. We stand up and take responsibility for our own actions; we make change happen through us. We may ask for their assistance and guidance, but we’re the ones in the driver’s seat; we’re the ones flying the broom. The path we take is up to us.

And it’s a scary thing—another one of those dangerous things about Witchcraft. It means you take responsibility; it acknowledges that you do have the power. We’re not just talking about metaphysics here either. Down here in the roots, we need to take care of ourselves, and we need to take care of and watch over each other. We need to reach down and secure our position—with determination, compassion, and love—fiercely and strongly. As Witches we must embolden our spirits and minds. We need to reach out to those next to us who are struggling and give them hope and guidance. And then together we all grow upward and outward.

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13. Why do I spell magick with a k ? When I first started out formally on my path, it was popular to use the k to differentiate between the kind of metaphysical activities we do and stage magic, sleight of hand, etc. The trend of adding the k comes and goes, but personally I’m rather ambivalent about it—old habits die hard.

14. This is not to say that colors themselves don’t have metaphysical correspondences. They do indeed, across multiple cultures. What I’m expressing here is the fallacy of defining magick as good/white and bad/black.

15. See my post “The Fallacy of Black or White Magick,” http://www.patheos.com/blogs/tempest/2018/03/fallacy-black-white-magick.html.

16. For more information on grimoires and Books of Shadows, check out The Witch’s Book of Shadows by Jason Mankey.

17. For more information on altar craft, check out The Witch’s Altar.

18. https://en.wikipedia.org/wiki/Methods_of_divination.