#traditional witchcraft vs modern witchcraft

[themousefromfantasyland]

@ariel-seagull-wings @thealmightyemprex @the-blue-fairie

First off, don’t feed your baked blood to anyone without their knowledge. Don’t be a shitty person.

I have a book at home called Heksens Håndbog (The Witch’s Handbook) written by an elderly witch and I love how her spells have zero chill. It’s a collection of old spells and magic that she has collected over the years and it even has the original ointments from the middle ages that were written down. That means there’s a lot of “catch a white snake with your bare hands on midsummer’s eve” and “coat a raven’s feather in sap and burn it during a new moon”. Oh and there’s a ton of uses for menstrual blood. You get the idea. It’s quite an interesting read.

[writers-potion]

Let's Talk About Magic Systems.

There are two broad ways you can establish magic in your story world - work with existing concepts, or adapting it for something new.

Pick a System

High Magic vs. Low Magic

This distinction existes mostly in the western wrld from the Middle Ages onwards. In non-western cultures, this distinct often doesn't exist.

High magic requires magicians to study from books, ingredients are expensive and instruments elaborate and hard to get. The typical practioner of High Magic is of the upper class, highly educated, and rich. They serve in King's courts and have high social standing thanks to their knowledge.

Among the lower classes and women, Low Magic is ore common. It is taught orally and doesn't require reading skills and uses everyday objects and ingredients.

Black vs. White Magic

"White" magic is often associated with good, and "Black" with the evil. However, what really matters is the magicians intension, not the magic system that they work with.

The term "black magic" is often associated with working with the dead. It can also be used by an individual/group who just wants to appear more menacing.

Ceremonial Magic

This kind of magic involves lots of ritual, recitation and prayer, often in ancient langauges such as Latin, Aramaic and Sanskrit.

Most of the time, it's High Magic and practiced by religious figures.

The typical practioner is educated, has great confidence and a good memory.

Natural Magic

It involves ingredients from nature, such as herbs and water.

It may be practiced outdoor, in a kitchen, or in a laboratory.

The rituals are simple and short, and the practioner will watch out for the turning of seasons, phases of the moon, etc.

Religious Magic

This is a diety working through a magician. The magician prays and asks her god to work the miracle.

Most religions have their own form of magic, and the kind of miracles that the magicians can bring can be limited.

Wiccan Witchcraft and Voodoo are largely religious magic.

The typical practioner would be spiritual and devout, often suspicious of other religions.

Alchemy

Alchemy is both High and Low Magic, and it can incorporate religious, spiritual, philosophical and mythological elements.

In a modern setting, alchemy can also be portrayed as "science gone too far".

The typical practioner would be patient, methodious, educated and driven. The tools includes laboratory equipment, astronomical charts, writing materials, and an unsuspecting roommate(?) for testing.

Traditional Witchcraft

Traditional Witchcraft is a form of Low Magic. In early historic periods, the witch played an important role in village life, often old women who owned apothecaries and helped out other villagers.

The typical practioner would be female, uneducated, illiterate, practical, resourceful and poor. She will have a good memory and well-developed senses.

Tools used would be simple household implements - a cauldron, a broom, knife, etc. that can evade the Inquisitor's suspicions.

Wiccan Witchcraft

If you write contemporary fiction, this is the system your character is most likely to use. It's modern witchcraft, based on the religion of Wicca.

Wiccan witchcraft mostly developed in the second half of the twentieth centruy. It is a form of bothe Natural Magic and Religious Magic.

Based on nature worship and the polarity between male and female, the magician often begins a Wiccan ritual with an invocation to a God/Godess. The Lady (Godess) is depicted as having three aspects: Maiden, Mother and Brone. The Lord (God) may be depicted with horns.

The focus of Wiccan magic is often on healing, with an emphasis of ethical consequences of what is being performed.

It is often practiced outdoors, sometimes naked (which they call 'skyclad'). Wiccan witchcraft uses the phases of the moon to amplify its effects.

Wiccan like to gather in groups called 'covens' or to meet once a month or for major festivals. The coven leader may be called 'high piestess/priest'.

Typical tools include a chalice, a knife (called 'athame'), a wand, candles, herbs, crystals, and essential oils.

Necromancy

The magician summons a dead person, either ghost or spirit, sometimes bodily. The dead are enlisted to grant the magicians with favors or are questioned for information.

It may be related to Shamanism, as well as to some forms of psychic work such as channelling and Spiritualist seances.

The typical practitioner is psychally gisted, strong-willed and courageous.

Shamnism

Shamnism is a Low Magic system. The shaman intercedes between the human and spirit world by communicating with spirits, often to obtain information or provide healing.

Shamans may travel to the spirit world to seek answered, with some level of danger. They use drums, chanting, dancing and drugs to alter their consciousness and communicate with spirits.

Practicing shamans often work alone, but they choose a successor to train. The apprentice is supposed to accept the calling.

The typical shaman is musical, sensitive with a strong sense of rhythm and the psychic.

Tools include drums, bells, a costume, herbs, bones, smoke and mind-altering drugs.

Ancient Egyptian Magic

Ancient Eyptian Magic ovelaps with Religious magic, medicine and with psychic work. The deities most frequently evoked are Selket, Aset for raising the dead, and the gof Thoth for anything to do with sickness and healing.

The emphasis of Ancient Egyptian Magic is protection, often done throgugh an amulet or talisman. The circle or oval is the most important shape that has protective qualities.

The precise wording of a spell is important, as well as the colors that are involved. For magic to affect someone the magicians must know that person's true name.

The typical practitioner is male, literate, often a priest attached to a emple.

Folk Magic

This is a form of Low Magic practiced by amateurs.

This includes housekeepers who can keep the rats out, farmers who can ripen fruit before the height of the season, and scullions who can make water boil faster.

This people would only know a handful of spells, ans pass them in to memebers of their family.

Voodoo

Voodoo is religious magic and low magic.

The rituals are held in private, and may involve communication with spirits, especially the spirits of ancestors and saints.

Commonly used to cure aliments, confound enemies, and obtain desires.

Invent a System

Choosing the Right Words

If your character is clearly a witch, shaman, a necromancer, etc. with a specialty, use that term. Otherwise, the word "magician", or "mage" would be most appropriate.

The term "magus" (plural magi) refers to practitioners of the ancient Zoroastrian faith.

Strictly speaking, witches and wizards are practitioners of two very different magic systems, so your female character can be a wizard, and vice versa.

'Warlock' really means 'oath-breaker' or 'traitor' and doesn't describe a magician.

'Conjurer' is someone who can creae effects to impress an audience, not really magical in itself. The more modern temr would be 'illusionist'

A group of magicians may be called a 'coven' (though it applies mostly to Wiccan magic). A magician working alone would be a 'solitary'.

Magic vs. Magick

Normally, "magic" is the correct spelling.

However, "magick" may be used, especially by insiders, to emphasize that they refer to the real thing, not conjuring or other trick of the eye.

The magic systems are sometimes capitalized, sometimes not. When it involves a religion, nationaliy, or a particular family line, it is capitalized. Just make sure to keep it consistent throughout your book.

If you like my blog, buy me a coffee☕ and find me on instagram! 📸

[thejournallo]

Explain the basic: What is a Grimoire/book of shadows?

Desclaimer: Everything I will talk about is information that I got from books and sites online and even videos on YouTube. In my years of practice, I learned as much as I could out of curiosity and what works best for me. I suggest you do the same by learning as much as you can on your own (I will be here making posts teaching this kind of stuff) from multiple sources.

A Grimoire and a Book of Shadows are both types of books associated with magical practices, but they serve slightly different purposes and have distinct origins and uses.

Grimoire:

Definition: A grimoire is a textbook of magic, typically including instructions on how to create magical objects like talismans and amulets, how to perform spells, summon spirits, and other magical practices. Historical Context: Grimoires have a long history, with some dating back to the medieval period or earlier. They are often associated with Western esotericism, including traditions such as Hermeticism, alchemy, and ceremonial magic. Contents: A typical grimoire may contain astrological charts, instructions for casting spells, recipes for concoctions, and the proper methods for summoning and controlling spirits or deities. Examples include "The Key of Solomon" and "The Book of Abramelin."

Book of Shadows:

Definition: A Book of Shadows is a personal journal or notebook used by practitioners of Wicca and other forms of modern witchcraft. It serves as a record of magical work, rituals, spells, and personal reflections. Modern Context: The concept of the Book of Shadows was popularized by Gerald Gardner, one of the founders of modern Wicca, in the mid-20th century. It has since become a common practice in many Wiccan and neo-pagan traditions. Contents: A Book of Shadows may include ritual instructions, spell recipes, herb lore, personal reflections, dreams, and experiences with the divine or spiritual realm. It is often highly personalized and may be kept secret or shared with a coven.

Key Differences:

Purpose: Grimoires are typically more formal and instructional, often intended to be comprehensive manuals of magical theory and practice. Books of Shadows are more personal, serving as a magical diary or workbook.

Historical vs. Modern: Grimoires have ancient roots and are part of a historical tradition of magical literature. Books of Shadows are a modern development within contemporary witchcraft and Wicca.

Contents: While there can be overlap, grimoires often focus on detailed magical systems and the mechanics of magic, whereas Books of Shadows emphasize personal experience, practice, and reflections.

Both types of books are integral to their respective magical traditions and are used by practitioners to document and guide their magical work.

[elegantshapeshifter]

Skepticism of Medieval Pagan Witchcraft vs Skepticism of the Sabbath

Among scholars, there is ongoing skepticism regarding the physical nature of the Sabbath. Was it truly a physical gathering, or merely a visionary experience—a dream or a trance-induced event?

Interestingly, however, no one disputes the existence of offerings to spirits, whether Major Spirits similar to deities (like leaders of witches, of fairies and/or of the Wild Hunt), or Minor Spirits, such as household spirits, nature spirits, fairies, familiars, and so on. These offerings are well-documented, and in rare cases, we even have surviving witnesses to such practices. Similarly, the occurrence of visionary experiences, whether in dreams or trance states, is universally accepted.

So why is the idea of a physical Sabbath questioned? Not because of the ritual itself—it closely resembles the other documented offerings—but due to its collective aspect: the gathering of multiple participants. Historical evidence does not conclusively confirm whether individual practitioners of offerings or visionary experiences ever gathered for such rituals.

It seems plausible, however, that gatherings might have occurred under specific circumstances. People often shared their visionary experiences, just as they might discuss dreams with family, friends, or acquaintances. Likewise, the custom of offering to spirits was common knowledge. These factors suggest that practitioners who shared similar beliefs and rituals could have agreed to meet and celebrate collectively, leading to what we now identify as the Sabbath.

Oddly, most scholarly perspectives neglect the possibility of a solitary Sabbath. Its structure does not differ significantly from a personal offering. A hybrid form—a visionary experience supported by a physical ritual, such as a solitary Sabbath or an extended offering—also seems overlooked.

The crux of the debate lies here: scholars skeptical of Pagan Survivals or Traditional Witchcraft in the Middle Ages and Early Modern Period are not disputing the existence of personal practices like offerings, solitary Sabbaths, dreams, or visionary experiences. Instead, their skepticism focuses exclusively on the idea of collective gatherings among practitioners.

Even if we accept the most extreme skeptical scenario—that none of the countless individuals aware of witchcraft beliefs across Europe ever agreed to meet with a neighbor, friend, or family member in an isolated location (such as a forest, clearing, or abandoned building) to perform these rituals—the core of witchcraft would still stand intact.

After all, an individual Hindu today who offers devotion at a home altar, meditates, or dreams of their deities is still considered Hindu, even without participating in communal festivals. Similarly, we would consider an ancient Roman Pagan performing solitary offerings at their household lararium as authentically Roman Pagan.

Why, then, do we set a higher standard for defining Traditional Witchcraft? Why insisting not only on the presence of devotional and visionary practices but also on physical gatherings of practitioners?

In conclusion, when we delve deeper, we see that the few scholars that apparently seems to be skeptical of the existance of a Pagan Witchcraft in the Middle Ages and Early Modern Period are not really genuinely skeptical of its existence. Their doubt pertains only to the physical Sabbath as a collective meeting, rather than the broader, solitary, or hybrid practices that are equally significant to the tradition.

[cassiopeiascorner]

old vs recent books

These days I feel more drawn to older books (1950-1980), for a number of reasons. First, because "modern" witchcraft books tend to give out the same information, so once you've read a few, you've basically read them all.

But I also feel like misinformation spreads a lot faster in this era than it did 70 years ago. Nowadays, someone says something online, tons of instagram/tiktok/youtube videos/web pages repeat it, and two years later it founds itself in a published book on "modern witchcraft". Now, I'm not saying everything that comes out of a 1950 author's mouth is true, just that since the book publishing process was much more long and arduous then, there's probably more research/tradition going into what's written.

Also (but that's just me), I'm more prone to trusting an author that's firm in their personal beliefs and puts rules on their practice than one that says that pretty much everything is fine and ok to do. (That said, someone that holds space for doubt and renewal in their own knowledge is someone I am 100000% more likely to put my trust into.)

it also helps to see what are actual "old" and widespread beliefs among cultures, as opposed to things that were invented 20-30 years ago and are thought to be timeless (e.g., the threefold law)

[cryptgrrrl]

✨ Traditional Witchcraft: A Deep Dive into Definitions and History ✨

Alright, let’s get witchy. So, the term “traditional witchcraft”? Yeah, it means wildly different things depending on who you’re talking to. If someone says they’re a “trad craft practitioner,” don’t be afraid to ask, “Cool, but what exactly do you mean by that?” Chances are, their answer will surprise you.

Before we dive in, here’s my disclaimer: I’m no expert on this topic—just your friendly neighborhood goth girl fascinated by the spooky, the esoteric, and the misunderstood. Take what resonates and leave the rest

---

🖤 What’s in a Name?

Historically speaking, the term witch wasn’t exactly a title people threw on themselves. It was usually slapped on someone who was about to have a very bad day (thanks, persecution). Back then, magic was divided into categories like:

Theurgia: Divine magic, aka rituals with a side of mysticism.

Magia Naturalis: Natural magic—think herbs, planets, and the vibes of the earth.

Goetia: The spicy, sorcery-flavored stuff often tied to malefic practices (and a lot of bad PR).

---

☠️ Witchcraft and Poison

Here’s a fun (read: terrifying) tidbit—back in the day, witches were often associated with poison. In fact, the Latin word beneficia (sometimes translated as “witch”) actually means poisoner. Yeah, that tracks.

This connection carried over into the European witch trials, where flying ointments and poisonous herbs were all the rage—well, not rage so much as evidence for execution.

---

✨ Modern Witchcraft vs. Wicca

Fast-forward to the mid-20th century, and along comes Gerald Gardner with his sparkly new religion: Wicca. It took the term witch and gave it a whole makeover.

Focus: Love, light, and “harm none” vibes.

Goal: Reclaim folk traditions.

Criticism: Some think it’s too sanitized—like, where’s the edge?

---

🌒 The Anti-Wicca Movement

Not everyone was on board with Wicca’s sunny outlook. Enter Paul Hewson, author of Mastering Witchcraft. He was all about the witch as an outsider, someone who stands against societal norms.

Hewson’s vibe? Curses, targeted love spells, and pushing back against Christian influences. If you’ve ever felt witchcraft should have a little more bite, you might vibe with this perspective.

---

🖤 Sabbatic Witchcraft

Then there’s Sabbatic Witchcraft, courtesy of Andrew Chumbly. This path leans into the witch’s sabbat, drawing inspiration from witch trial accusations (flying ointments, poisonous herbs, midnight shenanigans).

It’s also deeply rooted in Western esotericism, with influences from occult heavyweights like Kenneth Grant and Austen Osman Spare. Think secret rites and mystical vibes.

---

Why This Matters

“Traditional witchcraft” isn’t one-size-fits-all. It’s a term loaded with history, evolution, and cultural baggage. Understanding its many shades helps us appreciate the beautifully diverse tapestry of modern witchcraft.

So, whether you’re into flying ointments, love-and-light vibes, or something a little darker—there’s a place for you in the craft. 🌙

[public-grimoire-attempt]

These research topics go beyond the typical beginner witchcraft topics and delve into more nuanced areas, suitable for an intermediate witch:

**Historical & Cultural:**

1. **The Witchcraft Trials of a Specific Region:** Instead of a general overview, focus on a particular region's trials (e.g., the Basque Country, colonial America, a specific county in England). Analyze the social, political, and religious context unique to that area.

2. **The Evolution of a Specific Witchcraft Tradition:** Trace the development of a particular tradition (e.g., Wicca, Hoodoo, Stregheria) from its origins to its modern expressions. Analyze its shifts in practice and belief systems.

3. **Forgotten or Obscure Magical Traditions:** Research traditions that are less well-known or documented. Examples include specific folk magic practices from a particular culture, historical grimoires, or ancient magical systems.

4. **The Intersection of Witchcraft and a Specific Historical Movement:** Explore how witchcraft intersected with other historical movements like feminism, environmentalism, or the counter-culture.

5. **Witchcraft and Colonialism:** Examine the role of witchcraft accusations and beliefs in the context of colonialism and its impact on oppressed communities.

**Philosophical & Theoretical:**

6. **A Comparative Study of Magical Systems:** Compare and contrast two or more different magical systems (e.g., ceremonial magic vs. folk magic) focusing on their theoretical underpinnings, practices, and outcomes.

7. **The Role of Intention in Magic:** Delve deeply into the concept of intention, exploring different approaches to setting intent, focusing intent, and overcoming obstacles to effective intention-setting.

8. **The Nature of Energy in Magic:** Research and explore different perspectives on what "energy" is in magical practice, comparing metaphysical concepts with scientific understandings.

9. **The Ethics of Divination:** Explore the ethical considerations surrounding divination, including issues of responsibility, accuracy, and potential harm.

10. **The Psychology of Belief and Ritual:** Investigate the psychological mechanisms underlying belief in magic and the effects of ritual on the practitioner.

**Practical & Skill-Based:**

11. **Advanced Herbalism for Magic:** Go beyond basic herb correspondences. Research the advanced alchemical and energetic properties of herbs and their use in more complex spellwork.

12. **Mastering a Specific Divination Method:** Deepen your understanding of a single divination method (e.g., tarot, runes, astrology) focusing on advanced interpretations and techniques.

13. **Developing Your Own Magical System:** Create a personalized magical system that synthesizes elements from different traditions and reflects your own unique beliefs and practices.

14. **Advanced Sigil Magic:** Explore advanced techniques in sigil creation and activation, experimenting with different methods and incorporating more complex symbolism.

15. **Energy Work and Manipulation:** Delve into more advanced energy work practices, such as energy healing, distant healing, or psychic attack/defense techniques (always approach these with caution and ethical considerations).

Remember to approach your research with a critical and discerning eye, comparing multiple sources and considering different perspectives. Always prioritize safety and ethical considerations in your practice.

[grey-sorcery]

Title: Herbology: Medicine & Correspondences

Suggested Reading

Correspondences Biases in Witchcraft Researching Witchcraft What is Witchcraft? Conceptualization Vs. Visualization Beginner Witchtips

Disclaimer:

The information in this article is for educational purposes only and not a substitute for professional medical advice. Herbology and herbal medicine carry risks and should be approached with caution. Individual circumstances and reactions may vary, so consulting a qualified healthcare practitioner is essential. I do not guarantee the accuracy or reliability of the information and are not liable for any damages. Personal responsibility, thorough research, and evaluating sources are important. Herbal remedies can interact with medications and have contraindications. Discontinue use and seek medical attention if needed. Recommendations in this article are not endorsements of specific products or practices.

What is Herbology and Herbal Correspondence?

"Herbology" in English

(hɜːrˈbɑlədʒi, ɜːr-)

NOUN

"the study or collecting of herbs."

Herbal correspondences encompass the intricate relationship between plants and their metaphysical properties. Herbology, as a discipline, delves into the study of herbs for their medicinal applications. Herbology and herbal correspondences hold substantial significance across diverse cultural, historical, and magical traditions. These practices have evolved over centuries, drawing upon the wisdom and experiences of different societies. From ancient civilizations to modern holistic approaches, the use of herbs has played a vital role in healing, rituals, and cultural beliefs. Herbology and herbal correspondences share common elements, yet they differ in their approaches and purposes, which are shaped by cultural, historical, and magical contexts.

While both herbology and herbal correspondences deal with the properties and applications of plants, they diverge in their underlying principles, intentions, and methods. By examining the cultural, historical, and magical contexts surrounding these practices, we can gain a deeper understanding of their similarities and distinctions.

Correspondence

Herbal correspondences are integral to magical rituals, spellwork, and ceremonies, offering a means of aligning with desired outcomes and creating a sacred atmosphere. By assigning specific plants with symbolic meanings, energetic qualities, or intentions, practitioners tap into the attributes of herbs to enhance their magical practices. For instance, purification rituals may incorporate herbs symbolizing the removal of negative energies or the establishment of harmony. Burning herbs as offerings or for energetic transformation is a common practice in magical rituals. The selection of herbs is guided by their correspondences, aligning their energetic properties with the intentions of the ritual.

In spellwork, herbs are utilized to amplify the potency of spells, drawing on their symbolic associations and energetic resonance. Incorporating herbal correspondences allows practitioners to establish a deeper connection with the natural world and access its metaphysical powers. Cultural and historical contexts have shaped these correspondences, resulting in symbolic associations between herbs and qualities, elements, planets, or deities. Different traditions have developed their unique systems of correspondences, reflecting their perspectives and mythologies.

Herbal correspondences serve ritualistic and ceremonial purposes across various traditions. Specific herbs are chosen based on their symbolic attributes and perceived energetic qualities. For example, herbs associated with protection are employed to ward off negative influences. Although the effectiveness of correspondences may vary subjectively, they provide a framework for intention-setting and ritual practices, fostering a connection with nature and the spiritual realm. Symbolism plays a significant role in herbal correspondences, linking herb qualities to broader concepts or archetypal representations. An herb symbolizing vitality and growth, for instance, may represent renewal or the life force itself.

Herbal correspondences exhibit notable variations across different magical traditions and cultural contexts. Magical practitioners and spiritual communities develop their systems of correspondences, drawing from cultural, mythological, and occult traditions. The associations between herbs and planetary influences, for instance, may differ between Western astrology and Vedic astrology. Elemental correspondences assigned to herbs also vary based on specific magical traditions or cultural belief systems. These variations reflect the diversity of magical practices and cultural perspectives worldwide. In ancient Egypt, for example, herbal correspondences were an integral part of their medical and religious systems. The Ebers Papyrus, an ancient Egyptian medical text dating back to 1550 BCE, contains extensive information on herbal medicines and their correspondences. Specific herbs such as frankincense and myrrh were associated with purification rituals and religious ceremonies in ancient Egyptian culture. These correspondences held deep cultural significance and were believed to invoke specific energies or deities. Different regions and traditions within Europe developed their systems of correspondences based on local flora, cultural beliefs, and astrological influences. For instance, in English folk magic, St. John's wort was associated with protection against evil spirits and was often used in rituals during the summer solstice celebrations. In Scandinavian folk traditions, elderberry was considered a protective herb and was used to ward off negative influences. 

15 Examples of Herbal Correspondences:

These correspondences are pulled from various online sources and are open for interpretation or modification.

Lavender (Lavandula angustifolia) Correspondences: Calming, purification, love, sleep, peace

Rosemary (Rosmarinus officinalis) Correspondences: Protection, memory, clarity, purification

Sage (Salvia officinalis) Correspondences: Wisdom, cleansing, clarity, healing

Mugwort (Artemisia vulgaris) Correspondences: Divination, psychic abilities, astral travel, dreams

Basil (Ocimum basilicum) Correspondences: Prosperity, abundance, love, protection

Chamomile (Matricaria chamomilla) Correspondences: Relaxation, peace, purification, sleep

Patchouli (Pogostemon cablin) Correspondences: Grounding, sensuality, wealth, fertility

Cedar (Cedrus spp.) Correspondences: Protection, purification, grounding, strength

Frankincense (Boswellia spp.) Correspondences: Spirituality, meditation, purification, consecration

Myrrh (Commiphora myrrha) Correspondences: Healing, transformation, protection, banishing negativity

Jasmine (Jasminum spp.) Correspondences: Love, sensuality, spirituality, divination

Yarrow (Achillea millefolium) Correspondences: Healing, courage, psychic powers, protection

Sandalwood (Santalum spp.) Correspondences: Meditation, spirituality, healing, purification

Peppermint (Mentha x piperita) Correspondences: Energy, mental clarity, purification, protection

Mugwort (Artemisia vulgaris) Correspondences: Divination, psychic abilities, astral travel, dreams

Herbal Medicine

Herbology encompasses a multidisciplinary approach that combines elements of botany, pharmacology, chemistry, and traditional knowledge. It involves the systematic study of plants, including their chemical composition, physiological effects, and therapeutic potential. Practitioners of herbology seek to harness the medicinal properties of herbs to promote health, alleviate ailments, and restore balance within the body. Throughout history, herbology has been central to various civilizations and cultural traditions. Ancient cultures such as those in Egypt, China, and India developed rich herbal knowledge systems. They documented the healing properties of plants and incorporated them into medical practices, religious rituals, and cultural customs. Over time, this knowledge expanded, influenced by trade routes, exploration, and the exchange of ideas between cultures. Herbology encompasses a wide range of practical applications, including the preparation of herbal remedies, tinctures, teas, and poultices. Different herbs possess specific medicinal properties, such as anti-inflammatory, antimicrobial, analgesic, or digestive effects. Traditional herbalists carefully select and combine herbs based on their observed actions and the desired therapeutic outcomes. This holistic approach aims to support the body's innate healing abilities and address the root causes of imbalance or disease.

Practitioners of herbology employ systematic observation, clinical trials, and scientific analysis to understand the chemical composition, physiological effects, and therapeutic potential of herbs. The primary purpose of herbology is to develop evidence-based remedies and treatment protocols for improving health and alleviating ailments.

15 Examples of Herbal Medicinal Remedies:

1. Echinacea (Echinacea purpurea)

Usage: Immune system support, common cold, respiratory infections Active Chemicals: Alkylamides, polysaccharides Health Warnings: Possible allergic reactions, may interact with immunosuppressant drugs Metabolized in: Liver

2. Turmeric (Curcuma longa)

Usage: Anti-inflammatory, digestive aid, antioxidant Active Chemicals: Curcuminoids, especially curcumin Health Warnings: Potential interactions with blood-thinning medications, high doses may cause digestive upset Metabolized in: Liver

3. Valerian (Valeriana officinalis)

Usage: Sleep aid, anxiety relief, relaxation Active Chemicals: Valerenic acid, valepotriates Health Warnings: May cause drowsiness, avoid alcohol and sedatives, long-term use should be monitored Metabolized in: Liver

4. St. John's Wort (Hypericum perforatum)

 Usage: Mild to moderate depression, mood disorders Active Chemicals: Hypericin, hyperforin Health Warnings: Interactions with certain medications, increased sensitivity to sunlight, may cause gastrointestinal symptoms Metabolized in: Liver

5. Ginger (Zingiber officinale)

Usage: Digestive aid, nausea relief, anti-inflammatory Active Chemicals: Gingerols, shogaols Health Warnings: Higher doses may cause heartburn or stomach upset, caution in individuals with gallstones or bleeding disorders Metabolized in: Liver

6. Peppermint (Mentha x piperita)

Usage: Digestive disorders, irritable bowel syndrome, headache relief Active Chemicals: Menthol, menthone Health Warnings: Safe for most people when used in moderation, may cause heartburn or allergic reactions in some individual Metabolized in: Liver

7. Chamomile (Matricaria chamomilla)

Usage: Relaxation, sleep aid, digestive disorders Active Chemicals: Apigenin, chamazulene Health Warnings: Possible allergic reactions, caution in individuals taking anticoagulant medications Metabolized in: Liver

8. Garlic (Allium sativum)

Usage: Cardiovascular health, immune system support, antimicrobial Active Chemicals: Allicin, alliin Health Warnings: May interact with certain medications, caution in individuals with bleeding disorders or upcoming surgeries Metabolized in: Liver

9. Hawthorn (Crataegus spp.)

Usage: Cardiovascular health, high blood pressure, heart failure Active Chemicals: Flavonoids, proanthocyanidins Health Warnings: Caution in individuals taking cardiac medications, may cause mild gastrointestinal symptoms Metabolized in: Liver

10. Saw Palmetto (Serenoa repens)

Usage: Benign prostatic hyperplasia (BPH), urinary symptoms Active Chemicals: Fatty acids, phytosterols Health Warnings: Rare reports of gastrointestinal upset, caution in individuals with hormone-sensitive conditions Metabolized in: Liver

11. Ginkgo (Ginkgo biloba)

Usage: Cognitive function, memory enhancement, circulatory disorders Active Chemicals: Flavonoids, terpene lactones Health Warnings: May interact with certain medications, caution in individuals with bleeding disorders Metabolized in: Liver

12. Milk Thistle (Silybum marianum)

Usage: Liver support, detoxification, hepatitis Active Chemicals: Silymarin, flavonolignans Health Warnings: Generally well-tolerated, rare reports of mild gastrointestinal upset, caution in individuals with ragweed allergies Metabolized in: Liver

13. Dandelion (Taraxacum officinale)

Usage: Liver support, digestion, diuretic, inflammation Active Chemicals: sesquiterpene lactones, taraxasterol (TS), taraxerol, chlorogenic acid Health Warnings: Generally safe, caution in individuals with gallbladder problems or certain medications Metabolized in: Liver

14. Eucalyptus (Eucalyptus globulus)

Usage: Respiratory conditions, cough, congestion Active Chemicals: Eucalyptol, cineole Health Warnings: Caution in individuals with asthma or epilepsy, avoid internal use in large quantities Metabolized in: Liver

15. Lavender (Lavandula angustifolia)

Usage: Relaxation, anxiety relief, sleep aid Active Chemicals: Linalool, linalyl acetate Health Warnings: Generally safe, may cause allergic reactions in some individuals Metabolized in: Liver

Please note that the information provided is for educational purposes only and does not constitute medical or magical advice. It's always recommended to consult with a qualified healthcare professional before using herbal remedies.

Researching Herbal Medicines

To properly dose herbal medicines and ensure safe and effective usage, a systematic and informed approach should be followed. Here are the steps to consider:

1. Research Active Constituents:

Begin by studying the active constituents present in the herb of interest. Understanding the chemical compounds responsible for its medicinal properties can provide insights into appropriate dosage ranges and potential variations across different processing methods.

2. Analyze Extraction Efficiency:

Different processing methods yield varying levels of extraction efficiency. For example, teas and tinctures involve different extraction processes and result in varying concentrations and bioavailability of active compounds. Take into account these differences when determining dosages.

3. Evaluate Concentration and Standardization:

The concentration of active constituents in the final herbal product may vary depending on the processing method. For instance, tinctures often have higher concentrations of active compounds compared to teas. Consider the concentration and standardization of the herbal preparation when determining the appropriate dosage.

4. Assess Bioavailability:

Bioavailability refers to the extent and rate at which active compounds are absorbed and become available for biological activity. Different processing methods can impact the bioavailability of herbal constituents. Some methods may enhance absorption and bioavailability, while others may reduce it. Consider the potential impact of bioavailability on dosing and adjust accordingly.

5. Consider Route of Administration:

Different processing methods lead to varying routes of administration. For example, teas are typically ingested orally, while salves are applied topically. Recognize that the route of administration can influence the required dosage as absorption, distribution, and metabolism may differ.

6. Evaluate Dosage Recommendations:

Consult reliable sources, such as herbal medicine textbooks or reputable publications, that provide dosage recommendations specific to different processing methods. These sources may offer general guidelines or empirical data regarding appropriate dosages for each form of herbal medicine.

7. Start with Low Doses:

When using a new processing method or preparing a different form of herbal medicine, it is advisable to start with a low dose and gradually increase as needed. This approach allows for monitoring individual responses and helps identify any potential adverse effects.

8. Monitor Individual Response:

Pay close attention to individual reactions and adjust dosages as necessary. Keep track of changes in symptoms, effectiveness, or adverse effects. This self-monitoring allows for personalized optimization of dosage based on individual needs and responses.

By following these steps and considering factors such as active constituents, extraction efficiency, concentration, bioavailability, route of administration, dosage recommendations, starting with low doses, and monitoring individual responses, one can ensure a systematic and informed approach to herbal medicine dosing.

Toxicology

When studying herbal medicine, it is essential to gain knowledge about herbal chemical/drug interactions, avoiding worsening preexisting health conditions, and understanding the impact of metabolism. The following resources offer valuable insights into herbal dosing, interactions, and precautions:

- "Medical Herbalism: The Science and Practice of Herbal Medicine" by David Hoffmann

- "The Master Book of Herbalism" by Paul Beyerl

- "Herbal Medicine: Biomolecular and Clinical Aspects" edited by Iris F. F. Benzie and Sissi Wachtel-Galor

- "Herbal Medicines: A Guide for Healthcare Professionals" by Joanne Barnes, Linda A. Anderson, and J. David Phillipson

- "Textbook of Natural Medicine" by Joseph E. Pizzorno and Michael T. Murray

(Some free reference materials are sited further down)

Considering the potential interactions or worsening of health conditions, it is crucial to be aware of common herbs that may pose risks. Here are some examples along with their potential interactions or effects on health conditions:

1. St. John's Wort (Hypericum perforatum):

May interact with antidepressants, anticoagulants, and oral contraceptives.

2. Ginkgo (Ginkgo biloba):

Can increase bleeding risk and interact with anticoagulants, antiplatelet drugs, and certain antidepressants.

3. Garlic (Allium sativum):

May enhance the anticoagulant effects of medications like warfarin.

4. Valerian (Valeriana officinalis):

Can potentiate the sedative effects of medications like benzodiazepines and antidepressants.

5. Licorice (Glycyrrhiza glabra):

May affect blood pressure and interact with diuretics, corticosteroids, and medications metabolized by the liver.

6. Kava (Piper methysticum):

Has potential interactions with sedatives, anxiolytics, and medications metabolized by the liver.

7. Hawthorn (Crataegus spp.):

Can interact with cardiac medications and enhance their effects.

8. Yohimbe (Pausinystalia yohimbe):

May have significant interactions with medications for high blood pressure and erectile dysfunction.

Consulting with healthcare professionals or herbalists can help evaluate the safety and appropriateness of herbal remedies for specific health conditions.

The potential toxicity of herbal medicines is an important consideration when using them for therapeutic purposes. Understanding the various types of toxicity associated with herbal remedies allows for better identification and management of adverse effects. Monitoring for signs and symptoms specific to each category of toxicity, such as hepatotoxicity, neurotoxicity, cardiotoxicity, nephrotoxicity, pulmonary toxicity, and dermatotoxicity, enables timely intervention and the promotion of safe herbal medicine use. It is crucial to remain vigilant, assess individual responses, and consult healthcare professionals when any signs of toxicity arise. By prioritizing safety and informed usage, the benefits of herbal medicines can be maximized while minimizing the risks associated with their potential toxic effects. 1. Hepatotoxicity:

Hepatotoxicity refers to the toxic effects on the liver caused by certain herbal medicines. It occurs when the liver is exposed to toxic compounds present in herbal remedies, leading to liver damage. The liver plays a vital role in metabolism, detoxification, and the synthesis of essential molecules. When herbal medicines containing hepatotoxic substances are metabolized in the liver, they can cause cellular injury and disrupt liver function. Signs of hepatotoxicity may include jaundice (yellowing of the skin and eyes), abdominal pain, dark urine, fatigue, and elevated liver enzymes in blood tests.

2. Neurotoxicity:

Neurotoxicity is the toxicity that affects the nervous system, including the brain, spinal cord, and peripheral nerves. Some herbal medicines may contain neurotoxic compounds that, when metabolized, can interfere with normal neuronal function and lead to neurological damage. Signs of neurotoxicity may vary depending on the specific herb and its mechanism of action but can include dizziness, confusion, seizures, numbness or tingling in extremities, muscle weakness, and impaired coordination.

3. Cardiotoxicity:

Cardiotoxicity refers to the adverse effects of herbal medicines on the cardiovascular system, particularly the heart. Certain herbs contain cardiotoxic constituents that, when metabolized, can disrupt the normal electrical activity of the heart or cause damage to cardiac cells. Cardiotoxicity can manifest as irregular heart rhythms (arrhythmias), chest pain, shortness of breath, palpitations, and fluid retention.

4. Nephrotoxicity:

Nephrotoxicity involves the toxicity of herbal medicines to the kidneys. When herbal remedies containing nephrotoxic compounds are metabolized, they can damage kidney cells and impair their normal functioning. Signs of nephrotoxicity may include decreased urine output, swelling in the extremities, high blood pressure, electrolyte imbalances, and elevated creatinine and blood urea nitrogen levels in blood tests.

5. Pulmonary toxicity:

Pulmonary toxicity refers to the adverse effects of herbal medicines on the respiratory system, particularly the lungs. Certain herbs may contain pulmonary toxicants that, when metabolized, can cause inflammation, damage lung tissues, or disrupt normal lung function. Signs of pulmonary toxicity may include coughing, wheezing, shortness of breath, chest pain, and abnormal lung function test results.

6. Dermatotoxicity:

Dermatotoxicity is the toxicity that affects the skin. Some herbal medicines may contain compounds that, when metabolized, can induce adverse skin reactions. This can manifest as allergic dermatitis, contact dermatitis, photosensitivity, or skin irritation. Signs of dermatotoxicity may include redness, itching, rash, blistering, swelling, and skin discoloration.

It is important to note that the occurrence of toxicity within each category can vary depending on factors such as the dosage, duration of use, individual susceptibility, and interactions with other medications or substances. Identifying signs of toxicity requires careful monitoring of individuals using herbal medicines and promptly recognizing any unusual or adverse effects. If such effects occur, it is recommended to discontinue the use of the herbal medicine and seek medical attention.

Free reference materials:

Anatomy & Physiology (2013) on OpenStax

Modern Toxicology (2004) on Archive.org

Encyclopedia Of Herbal Medicine (2016) on Archive.org

Handbook Of Medicinal Herbs (2002) on Archive.org

Similarities & Overlap

Both herbology and herbal correspondences approach the qualities of plants from distinct perspectives. Herbology relies on empirical observation, scientific analysis, and clinical studies to understand the medicinal properties and develop evidence-based remedies. In contrast, herbal correspondences view plants as carriers of symbolic or energetic attributes, incorporating their essences and potentials into emotional, spiritual, or metaphysical well-being. Despite their differences, both practices recognize the interconnectedness of body, mind, and spirit and emphasize holistic approaches to well-being. Herbology recognizes the influence of the environment on humans and seeks to restore balance by working in harmony with nature. It provides scientific knowledge on the medicinal properties, safety, and dosage of herbs, ensuring their safe and effective use in addressing health conditions and potential interactions with medications.

Herbal correspondences, on the other hand, focus on the spiritual and symbolic aspects of well-being. They enable individuals to connect with the metaphysical realms and align with the rhythms of the natural world. By incorporating symbolism and intention, they enhance spiritual practices and personal growth. Integrating the insights from herbology and herbal correspondences allows for a comprehensive approach to well-being. It combines the physiological benefits of herbs supported by scientific research with the energetic and symbolic qualities that nourish the mind, body, and spirit. This integrated perspective acknowledges the holistic nature of health and enriches the mystical applications of herbology.

The magical correspondences associated with herbs are influenced by their medicinal properties and symbolic associations. Medicinal properties are derived from the chemical composition of herbs and their physiological effects on the human body. Scientific investigation identifies bioactive compounds that interact with biological systems, eliciting therapeutic responses. Symbolic associations in magical correspondences are influenced by physical attributes, traditional uses, folklore, and cultural contexts of herbs. The convergence of medicinal properties and magical correspondences occurs when shared qualities and effects align. For example, a sedative herb may correspond to calming or promoting restful sleep in magical practices, reflecting its physiological sedative effects. Similarly, the specific medicinal properties of herbs inform corresponding magical intentions. An herb with anti-inflammatory properties may be associated with healing or soothing in magical applications, mirroring its physiological capacity to reduce inflammation.

The credibility of herbal medicines' potency and efficacy reinforces their association with magical correspondences. Tangible effects observed in healing practices validate the belief in their metaphysical influence. The integration of science and symbolism highlights the multidimensional nature of herbology, bridging the physical and mystical realms. Understanding the interplay between herbal medicinal properties and magical correspondences requires comprehensive knowledge and research. Exploring herbal texts, historical references, and cross-cultural perspectives provides valuable insights into the nuanced relationship between herbs and their magical applications. By studying the chemical constituents, physiological effects, and traditional uses of herbs, practitioners unravel the intricate tapestry of correspondences that enriches the practice of herbology and its magical manifestations.

Creating Correspondences Based on Medicinal Properties

To generate magical correspondences for herbs based on their medicinal applications, a systematic process can be followed, incorporating scientific knowledge and symbolic associations. The process involves several steps:

Identify the medicinal properties: Begin by researching and understanding the medicinal properties of each herb. This involves studying scientific literature, herbal texts, and reputable sources to ascertain the herb's physiological effects, chemical constituents, and therapeutic applications.

Analyze the physiological effects: Analyze the physiological effects of the herb in relation to the human body. Consider its impact on various systems, such as the nervous, immune, or cardiovascular systems. This analysis helps establish the herb's tangible influence on physical well-being.

Determine symbolic associations: Explore cultural, historical, and mythological references associated with the herb. Investigate traditional uses, folklore, and symbolic meanings attributed to the herb in different cultures or magical traditions. Symbolic associations may arise from the herb's appearance, aroma, taste, habitat, or historical significance.

Bridge medicinal and symbolic qualities: Identify shared qualities and effects between the herb's medicinal properties and its symbolic associations. Look for connections where the physiological effects align with the desired magical outcome or symbolic representation. For example, if an herb exhibits calming properties, it could correspond to promoting emotional tranquility or soothing energies in magical practices.

Consider elemental or planetary correspondences: Explore elemental or planetary correspondences commonly used in magical systems. Assign elements (such as fire, earth, air, or water) or planets to herbs based on their symbolic and medicinal attributes. This step adds an additional layer of correspondences that align with broader metaphysical concepts.

Document the correspondences: Record the generated correspondences for each herb, documenting the medicinal properties, shared qualities, symbolic associations, and elemental or planetary correspondences. Create a reference guide or database that consolidates this information for future use in magical practices.

Validate and refine correspondences: Continuously evaluate and refine the correspondences based on new research, cross-cultural perspectives, or personal experiences. Seek feedback from knowledgeable practitioners or experts in herbology and magical traditions to ensure the accuracy and coherence of the correspondences.

Tips for Beginners

Start with your local plants

Learn how to harvest and process plants responsibly and respectfully

Keep a notebook of local herbs and how to locate and identify them

Learn about your local ecosystem and ways that you can help it flourish

Study invasive plants in your region that can be used for magical or medicinal purposes

Take notes of key words in this article (in reference to an herbs toxicology) so that you can research each aspect of a local plant before consuming it.

Interested in my other articles? You can find my masterpost here.

Patron Shoutouts!

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This article was reviewed and revised by ChatGPT.

[emeraldragonfly]

A few years ago I made a post asking if there was anyone else out there who felt the way I did; an atheist or agnostic who had an interest in witchcraft and paganism but did not believe in humanlike, personal gods/goddesses, supernatural beings or that magic had the power to literally transform reality. The post got a lot of notes and comments showing I was definitely not the only one.

I've put my interests on this particular subject on the backburner for quite some time after that. But I'm back to looking into it. This post is mostly me organizing my notes. It's a work in progress, so there will be changes made to it over time.

I'm excited to say I've found a number of groups and websites recently that relate to my beliefs. If you'd like to see these website links, scroll down past my glossary to the section titled 'Specific Groups/Websites for Skeptical Witches.'

Glossary of Words Referring to Beliefs and Practices

By beliefs and practicies, I mean both religious and nonreligious.

Theism: The belief in a distinct anthropromorphic transcendent personal God

Atheism: The belief that a distinct anthropromorphic transcendent personal God does not exist

Agnosticism: belief that the existence of God, the divine, or the supernatural is either unknowable or unknown. (gnosticism is the belief that something is knowable, thus 'a' + 'gnostic' means 'not knowable')

Polytheism: the belief or worship of more than one god

Pantheism: a belief that the universe and all things within nature are god; god and the universe are the same thing, not seperate things. so, nature is identical with divinity, but there is no distinct personal anthropomorphic god

Panentheism: in contrast with pantheism, a belief that all things in the universe are god but also that god transcends beyond the universe as well

Animism: the belief that objects, places, and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and in some cases words—as being animated, having agency and free will.

Deism: the belief in the existence of God-- often, but not necessarily, an impersonal and incomprehensible God who does not intervene in the universe after creating it. this belief is solely based on empirical reason and observation of the natural world, without any reliance on revealed religions or religious authority

Paganism: originally, a term used by early Christians to refer to religions other than Judaism or Christianity. pagan religions were polytheistic and had many different traditions and were among many different groups of people.

in modern times, there has been a revival of paganism. this is sometimes referred to as neopaganism but many choose to simply go by 'paganism.' modern paganism draws from old pagan religions and traditions, and there are many varieties of modern paganism. thus, paganism is a religion or belief system.

Witchcraft: the practice of magic to achieve some desired outcome.

Witch: a practitioner of witchcraft

Magic: (some people spell it as 'magick' to seperate it from other definitions of magic) magic can be described as ritual, meditation, 'prayer with props,' something along those lines.

how exactly magic is described depends on the beliefs of the person using it. most often, magic is considered having a 'supernatural/metaphysical' or spiritual power to directly achieve desired outcomes just from the magic spell alone, but some witches consider magic just a powerful psychological tool for focusing on their goals.

Paganism vs Witchcraft: Paganism is a religion/set of beliefs, witchcraft is a craft. There are some pagans who are witches and some who are not; likewise, some witches are pagans but some are not.

Wicca: a specific branch of modern paganism founded by Gerald Gardner. Wicca includes the practice of witchcraft. but it is not synonomous with paganism or witchcraft in general; it is simply a specific type of it.

Secular Humanism: The term 'humanism' is complex because it has changed over time throughout history and has been used for multiple things. In reference to modern secular humanism though, it means a philosophy or life stance that embraces human reason, logic, secular ethics, and philosophical naturalism, while specifically rejecting religious dogma, supernaturalism, and superstition as the basis of morality and decision-making. a secular humanist is a person who subscribes to such a philsophy.

Secularism: a worldview or political principle that separates religion from other realms of human existence, most often known for advocating the seperation of religion from the state.

Science: the systematic study of the structure and behavior of the physical and natural world through observation, experimentation, and the testing of theories against the evidence obtained.

Naturalism: in philosophy, the belief that all beings and events in the universe are natural. Consequently, all knowledge of the universe falls within the pale of scientific investigation. so, only natural laws and forces (as opposed to supernatural ones) operate in the universe. generally, folks who subscribe to this philosophy believe that spirits, deities, ghosts and the likes do not exist. nature contains all of reality, and there is no god or supernatural force that exists outside of it.

Physicalism: in philosophy, this is the view that everything is physical, that there is "nothing over and above" the physical.

Materialism: in philosophy, the belief that matter is the fundamental substance in nature, and that all things, including mental states and consciousness, are results of material interactions of material things. very similar to physicalism. both physicalism and materialism assume that the universe and reality are made of 'one substence' (the physical) as opposed to multiple substances (such as a view of a mind-body dualism).

Specific Groups/Websites for Skeptical Witches:

Scientific Pantheism (https://pantheism.net/):

A spirituality that reveres nature, is science-oriented, and rejects the idea of supernatural realms, afterlives, beings or forces. Not a religion, merely a spirituality and perspective. The website states that it is compatible with other beliefs or practices though, such as atheism, agnosticism, symbolic paganism (recognizing gods as merely symbols, not as literal), or UU folks who don't believe in god(s)/supernatural beings. The website also states they emphasize protecting nature/the planet and human rights.

Naturalistic Paganism (https://naturalisticpaganism.org/humanistic-paganism/):

A specific Pagan orientation that rejects the supernatural or metaphysical elements of typical paganism or witchcraft (such as the idea of magic can cause change in the physical world without corresponding physical action) and is firmly rooted in the empirical world. Naturalist Pagans are interested in celebrating the natural world and experiencing a deeper connection to the Universe, without abandoning their rational faculties.

Atheopaganism (https://atheopaganism.org/):

Founded by Mark Green. He describes it as a naturalistic Pagan religious path.

Unitarian Universalists: A liberal religious group/movement who welcome folks from many religions, beliefs and backgrounds, including atheists and agnostics. They have no creed or dogma, although they have seven guiding principles. UU has origins in Christianity (thus the name, which comes from two Christian branches) but in modern times has moved beyond that to encompass more.

SASSWitches (https://www.reddit.com/r/SASSWitches/): A place for Skeptical, Agnostic, Atheist, and generally Science-Seeking folk to share ideas, support one another, and develop rituals.

Books for Skeptical Witches:

Godless Paganism - edited by John Halstead

Round We Dance - by Mark Green

[ancientcraftnoccultism]

BEGINNER CLASS - Session 2

What Is Witchcraft?

By KB[AncientCraft]

Introduction

Hello again everyone! Welcome back to class ♡ Before we actually get in to any work, I really wanted to address what witchcraft really is and what it most certainly is not. In this section, we'll have a small breakdown of a few terms as well as explaining a few things in hopes you will have a better understanding on what witchcraft truly is. Let's get started!

Pagan .vs. Wicca .vs Witchcraft

Pagan

Paganism is an umbrella term that is used to describe any religion outside of the "main world religions". This typically includes being polytheistic or animistic. Although it is true that many Pagan religions have a lot of focus on nature, this is not always the case. Paganism is also commonly used to describe Neo-Paganism/Contemporary Paganism movements as well. Paganus, which originally meant "rustic" and then "civilian," is where the English word "pagan" comes from. During the fall of the Roman Empire, Christians used this phrase to describe non-Christians who embraced polytheism—that is, worshiped numerous gods and goddesses—and were thus not Christians. In the past, the name "Pagan" was applied in this context in a derogatory manner, implying that non-Christian polytheists were uncultured, simple country folk who followed an inferior form of religion. It wasn't until the modern era that pagans began using this term to refer to themselves or their religious rituals. It's important to remember that not all pagans are witches, nor do they all practice witchcraft.

Wicca

Wicca is a New-Age religion that falls under the umbrella term of Paganism. Gerald Gardner popularized wicca after it was created in England in the 1940s and 1950s. The pre-Christian religious and witchcraft traditions of northern and western Europe are heavily emphasized, as is the natural world. Notably, Gardner and his earliest supporters never referred to their religion as "Wicca"; instead, they called it the "witch cult" or the "old religion." The name of this religious movement was modified to "Wicca" later in the 1960s. The Goddess and the God are the two main deities that Wiccans worship. They play a significant part in the Wiccan Wheel of the Year and are the deities responsible for the cycles of life and death on Earth. On the Sabbats and Esbats rituals and deity worship frequently take place. These practices may be mystical. A chalice, candles, a pentacle, an athame (ceremonial sword), and other objects may be used in a Wiccan ritual. The Wiccan religion has several branches now, each with its own fundamental principles and activities, most of which have been borrowed from older religions. As controversial as it may seem, not everyone who is Wiccan is a witch, either.

Witchcraft

Witchcraft is the practice of metaphysics and energy manipulation, often with occultic ties. Witchcraft is not a religion or belief system, therefore it is extremely widespread and encompasses a variety of practices, traditions, and cultures. In the simplest way possible, witchcraft is the act of harnessing and controlling energies around you in order to obtain a certain outcome. The main difference in being a witch and practicing witchcraft is that witches often use other tools and outside sources to help boost their energies during metaphysical workings. You do not have to convert religions in order to practice witchcraft. There is no certain belief system or initiation you have to partake in to practice witchcraft.

Please, remember to be kind and patient with yourself. We are all here to learn, and some may be able to grasp some concept and experiences at a quicker pace than others. This does not mean you are inferior. This isn't a race ~ it's a leisurely journey ♡

[judd051]

"Wicca" vs. "Witchcraft"

All too often I read blogs on Tumblr & other social media speaking with great authority as to what does or does not constitute "Wicca" and "Witchcraft", usually setting these words in opposition.  The problem is that the meanings of words change over time.  I've been involved in the modern Neopagan movement for about 50 years and I've seen this change.  Today, if someone uses either of these words you can't make any assumptions about what the speaker means.

In the 1930s, almost no one called themselves a "witch".  "Witch" was a negative word, used as a slander against others. 

When Gardner met a coven in the south of England in 1939, those folks were calling themselves "Witches" and described their practice - a blend of magic & spirituality - as "Wicca".  He had no reason not to take them at their word.  Thus, through his books,  Witchcraft/Wicca entered the modern world as synonymous terms and as a blend of magic & spirituality in Britain right from the beginning.  These people were what came to be called "Gardnerians".

In the early days of the Witchcraft movement in America - in the late 1960s-80s - we used “Witchcraft” as the name for the largest Neopagan movement, with “Wicca” (an Anglo-Saxon word) referring specifically to Witchcraft traditions from Britain (as opposed to those from other countries – like Strega from Italy – or those recently invented or developed).

We also used synonymous terms like “the Craft” (or even the adjective “Witchen”) quite freely, expecting others to understand.

Then - in the US - “Wicca” became synonymous with all modern Neopagan “Witchcraft”, whatever its source, due in large part to folks preferring to use one W-word rather than another W-word when coming out to their parents or coworkers.

And then some started using “Wicca” to refer to a religious practice largely devoid of magic, unlike “Witchcraft” (inspired, I’m sure, by the usage of the terms in the TV show Charmed).

The folks that used to be known as “Wicca” started calling themselves “British Traditional Wicca” to once again refer to a certain subset of Witches.  (Or "Wica" with one "c" to refer to the tradition that Gardner joined.)

Now, there’s a “British Traditional Witchcraft” that is quite distinct from “British Traditional Wicca” - identifying itself mainly as a magical tradition.

This is all fine, if confusing, but it's important to understand that Witchcraft in the modern world started as a religious/spiritual practice, and the folks who wanted to use Witchcraft in a secular magical sense came later. They may argue that "Witchcraft" is universal and pre-Wicca, but that is only true in the sense that English-speaking anthropologists applied the term to negative magic in the cultures they encountered.  NONE of the people in those cultures would have called THEMSELVES witches!  Doing so could - and still can - get them killed.  Using "Witchcraft" in this way is perpetuating an oppressive, colonial stereotype.

The meanings of words change over time.  Nowadays, many use "Wicca" to refer to any form of Witchcraft that includes religious or spiritual components and "Witchcraft" to refer to a secular magical practice.  Usually, it is the later group that is using "Wicca" in a derogatory way to address the former group.

These words have had so many meanings over a relatively short time that they have become all but useless as describing a particular group or practice, even though there are many writers who will assert that "Wicca" or "Witchcraft" mean "this and only this".  

In all cases, when someone says "Wicca" or "Witchcraft" you have to respond by asking "What do you mean when you use those words?"

By "Wiccans" do you mean:

-- Gardnerians, based on the first published use of the term “Wicca”, or

-- people descending from the tradition Gardner joined (incl. Gardnerians, Alexandrians, Central Valley Wicca), all of which should properly be called “Wica”, or

-- any Neopagan Witch Tradition descending from Britain, or

-- any "New Age" Witches, or

-- anybody who uses the word ‘cause its easier to to tell family-members than “Witchcraft”, or

-- anyone practicing Craft in a religious or spiritual way?

By "Witches" do you mean:

-- the folks in Britain who first brought modern Craft to the public's attention, or

-- the same thing as "Wiccans" (however you are using that word), or

-- anyone practicing Neopagan Witchcraft, or

-- anyone practicing folk magic anywhere in the world who claims the name for themselves, or

-- anyone practicing folk magic anywhere in the world whether or not they would want to be called a "Witch", or

-- anyone called a "witch" by oppressors, as the many victims of witch persecutions in Africa and Asia, most of whom would reject that term?

(I'm sure there are more usages for these words out there. These are just the ones that come to mind.)

The meanings of words change over time. These days, it's especially hard to keep up.  This makes it all the more important for us to be careful with how we use those words and how we understand them when they are used by others.

[semper-legens]

175. The Coven, by Lizzie Fry

Owned: No, library Page count: 435 My summary: Witchcraft is real. It's the oldest tradition in the world - and yet, the men want it to be suppressed. Only women can have magic, but magic is often harmful to men. Magic is illegal, women split into criminal witches and 'Goodys', with women being imprisoned if they dare to show any signs of magic. But there is a resistance ready and waiting. Soon, the One will appear. And the witches will have their day. My rating: 2/5 My commentary:

I'm ever confused by the categories the library I work in uses for the stock. This is about witches, and is set in a modern-day world where witchcraft is a known reality of life, and yet it apparently doesn't qualify as being fantasy. Anyway. One of the things that will instantly draw me to a book is if it includes magic, witches, or witchcraft, so you better believe I snatched this one up as soon as I saw it on the shelves. And…do you ever feel yourself getting steadily less interested in a book as you read it? I started out interested in the world and in the premise outlined here, but as the story went on I was just becoming more and more bored with it, to the point where I only really read the last third of the book out of the sunk-costs fallacy, rather than any actual desire to finish it. There's good roots to this story and to this idea. Unfortunately, those roots didn't sprout a book that lives up to the promise of its premise, and the result was just sort of…meh.

Firstly, I had a real problem with the plainness of the prose, especially as things went on. A lot was pure exposition or stating things like 'she was happy about this' or 'she trusted him now', with not a lot of nuance. Hell, the entire epilogue, rather than being a wrap-up of where our characters are now or anything, was just an exposition dump in the form of a school lesson featuring characters we've never seen before and don't care about! It's just not the most compelling style of writing. When questions are answered, they're answered in a very direct way, and the author seems to have struggled to communicate some elements of world building in a well-integrated way. There's a device used in the earlier chapters where we see glimpses of in-universe speeches, pamphlets, and propaganda which carry the load of the exposition, but that seems to be quietly dropped in later chapters, so the characters have to do all the expositing and it doesn't quite work as well.

Secondly, the feminism espoused by this book was kind of muddled, and very shallow. Men are all oppressors bar a few Good Ones, and loudly decry any men who help women as cucks. Granted, most of the men we see are part of the anti-witch Sentinels and so are trained to be egregiously misogynistic, but the overall feeling is the same as any 'boys vs girls' story from a children's book. I didn't think the feminism was particularly in-depth, is my point - and the attempts at intersectionality felt half-hearted. There's a minor character who's revealed to be trans in an incredibly clumsy way and just feels like she's there to show that trans women are women - alright, fair enough, but given the premise of the gender-based violence in this world I would have thought that the idea of a trans witch might merit a bit more discussion. She literally just exists to almost (and I hate to use this word) virtue-signal without any thought of the wider implications of a transgender witch. It just rubbed me up the wrong way. Add to this that the feminism of the book still continues to uphold gendered stereotypes. Ethan is strong and manly. Adelita is a mother to Chloe. Women are fighters through magic or cunning; men use force. That sort of thing.

It also doesn't help that our overall villain is a woman who is very feminine, carefully calculates her appearance, and overall fits the evil girlboss kind of stereotype. But she feels like a cardboard cutout, as do many of the characters. Adelita is plucky and sensitive, Ethan is macho with a sensitive side, Chloe is troubled. Ethan in particular doesn't really get the development he should - hey, it's not that you can never write a sympathetic recently-ex-fascist character, but the author throws in stuff like 'his family were literal Nazis' that doesn't get followed up and really just makes me lose a lot of sympathy for him. A lot of characters are introduced, which means that many of them are one-note and don't really amount to anything interesting. It's just not enough, it could be more, and that's what really frustrated me about the book in general.

Next up, ever wondered how to survive in medieval England as a frugal wizard?

[primeministerofantarctica]

smurfs worldbuilding/ headcanon stuff

language

the original smurf language was a purely tonal language system with hundreds of varieties in pitch and inflection that could only be understood by the smurfs.

for example: "I ate a pie yesterday" in ancient smurf would be "Smurf smURf *smurf* sMurF SMurf" (italics indicate higher pitch, bold indicates lower pitch. asterixs also indicate an increased pitch, so *a* is higher than a while *b* is lower than b.)

as they spread out, they adopted the lingua franca of their respective places so they could communicate with the others, which triggered a gradual shift in their own language.

most notably was the addition of tense markers (smurfed, smurfing) and other affixes (smurfy, unsmurfy)

pronouns, determiners, cardinal numbers, conjunctions, and prepositions switched to the pure lingua franca

nouns are still very tonal, but verbs are losing their tone and becoming more context-dependent

"i smurfed a pie yesterday" could mean "i ate a pie yesterday" or "i baked a pie yesterday", it depends on the context. "i smurfed a pie yesterday, it was delicious" vs "i smurfed a pie yesterday, do you want a slice?"

the only adjectives that carried over were the positive "smurfy" and negative "unsmurfy". neutral descriptions (size, color, etc) are now based on the lingua franca

certain smurfs (brainy) are a stickler for making sure people are pronouncing the tones exactly right. certain smurfs make an effort to get close if the sentence would be ambiguous otherwise.

also, because it's so tonal, it's hell on smurfs with hearing loss or other diffilculties deciphering pitch or intonation. brainy (autistic) got by because he studied hard and now he's kinda mad the others aren't taking it seriously. clumsy (also autistic) and harmony (tone deaf) just have very strange accents.

religion

ancient smurfs were pagan and worshipped the moon as their primary deity (the phases of the moon are tied with the strength of a smurf's magic, so the connection makes sense)

most modern smurfs consider themselves irreligious - they'll still practice the traditions and rituals, but they see it as more of a cultural thing than anything else

today, smurf religion is more concerned with humanistic utilitarianism, aka respecting others and nature

a handful of smurfs are abrahamic-monotheistic (this is the middle ages), in their beliefs "God" is a transcendent deus absconditis and nature spirits like mother nature and father time were created by him to take care of the earth

(also since this is a world that actually has magic and fairies, i imagine the above religions would be more accepting about incorporating those things than the real life "witchcraft will send you to HELL" versions)

traditions and festivals

ancient smurfs used a lunar calendar. modern smurfs have adopted the solar calendar, but the dates of certain holidays are still decided by the moon's phases

new year's, for example, is the first new moon in january, while ostara (easter) is the first full moon in april

the firefly festival takes place in late february and is akin to groundhog day (fireflies only appear when the weather is warm); the imitate festival takes place mid-march and descends from a tradition of trying to scare/ confuse winter spirits away so spring will come

smurfs have also adopted human holidays like christmas, halloween, and valentine's day simply because well, it's fun, and they're not going to pass up a chance at a good party are they?

more modern holidays they've invented are rainbow day (may 8, meant to celebrate hope, life, and new beginnings, SO many colorful decorations), friendship day (march 14, the month after valentine's day), smurfer upper day (october 21, trying to get all the last-minute repairs in before winter really hits), and plant a new tree because the humans just dug one up for their own holiday day (august 9, google it ^^)

smurfdays are equivalent to birthdays, but they don't occur on their actual date of birth (stork delivery?). since baby smurfs only get delivered on blue moons that'd mean celebrating thirty or so birthdays simultaneously which. can get messy real fast. so their "smurfdays" are really just random dates they either chose or were assigned as smurflings

physical characteristics/ natural vs "artificial" smurfs

all smurfs are the same shade of blue, but they all vary in height, weight, freckles and moles, etc.

natural smurfs all have blue eyes, whether they're light, dark, grayish, teal, they're all shades of blue

the concept of gender is inherently meaningless to a smurf, a human called them male a thousand years ago and they just rolled with it

"artificial" smurfs were mostly created as homonculi, servants and assistants to wizards, however since this raised multiple ethical issues the spell was eventually banned

artificial smurfs are born fully-grown (with enough clay, at least), but their minds are like super-sponges and they absorb information at an incredibly fast rate in the first few weeks of their existence

a ressurection/ reincarnation spell is inherently baked into the formula (wizards didn't wanna make a whole nother smurf if their current one tripped into the fireplace), so when they die they just flash-bang-regenerate. like the doctor, but they don't retain their memories, they have to start life all over again. they usually have about 25 regenerations, and their past versions are seen more as "parent who went out shopping before i was born and never came back" than "Me from 500 years ago"

the "descendents" of those artificial smurfs that didn't make their way to a village still live around humans, albeit in hiding since they're technically not supposed to exist. they're like house spirits. brownies. they'll live in your walls and find your lost keys if you leave out some sarsaparilla tea and bread. (the humans know fairies exist, but they don't know the specifics.)

the quickest way to spot an artificial smurf is the eye color, while natural smurfs have blue eyes artificial smurfs have brown or black eyes that match the color of the rock used to make their heart

artificial smurfs have very dry skin that's prone to cracking and flaking (thanks, being made of clay)

to determine a smurf's "human age" simply divide by five. a hundred-year-old smurf is twenty in human terms.

papa smurf did NOT get 100 babies at once omg that would be insane. however since blue moons only occur once every few years he did get them in batches (3 of them, 33 at a time)

economy/ government

the closest thing to an "economy" the smurfs have is best described as "anarchist communism with an authoritarian power figure". it's oxymoronic, but accurate :T

papa smurf does have absolute power but like...this is middle ages europe, it's not exactly known for democracy. maybe in a generation or two they'll implement a parliament/ voting system

there's no written law, the only rule is "don't cause harm or grief to others or society". they need a lawyer smurf new oc just dropped

smurfs don't get money. they tried it and they understand how it works but they don't get it. you're just going to let another person die because they don't have enough shiny things? wack.

general/ other

ancient smurfs lived in giant hollowed-out mushrooms. modern smurfs live in wattle-and-daub houses designed to look like mushrooms. (they're easier and faster to build.)

the ground floor typically has a living room, kitchen, and dining room (rarely used but at least they still have it). the second floor has a bedroom and study.

it's...pretty established that they don't have running water. they have washbasins in the living room for bathing. a lot of times they'll wash themselves and their clothes at the same time.

smurfs who work from home are encouraged to work in their study, but. it really depends? poet will work in his study, but tailor will work on the ground floor since other smurfs are constantly stopping by to drop off and pick up clothes.

no hvac. in the winter they bundle up in blankets and put hot stones in bed. in the summer they open the windows and drink a lot of water. also no electricity either, they have candles and lanterns.

in general, most of the technology is medieval, but handy has invented some more "modern" things like iceboxes

"la la la lalala, la lala lala" is a work song! it's a way for smurfs to identify and locate each other in the forest, since "la" is easy to produce/ settle into a rhythm.

there's a magic barrier around the village. not like a physical barrier that you'll smack into, but more like. a mental barrier. the closer you get, the more your mind tells you you should turn away, there's nothing here, turn back now. that's why gargamel's always walking in circles around the village.

you can't have a party without dancing, and you can't have dancing without music, so music is important to them! everyone knows how to play an instrument or two.

there's multiple villages around the world, but since most smurfs don't travel they rarely (if ever) get in contact with each other.

[meanypunches]

This piece below is a review of the John le Carré book Tinker Tailor Soldier Spy, and I admit it is only tangentially related to ‘horror’, however that tangent is quite strong as it centers on both folklore and ‘the Unmarked Space’, both central to modern ideas about horror. Luhmann’s “meaning thesis” he tells us “excludes . . . absolute void, nothingness, chaos in the original sense of the word, and also . . . [Spencer-Brown’s concept of] the ‘unmarked state’ of the world.” (Theory of Society, Vol 1, p. 21) However, “a distinction does not negate what it does not indicate. It proposes it as ‘unmarked space.’” (TOS v.1 p. 133) “All observation . . . separates off an ‘unmarked space’ into which the ultimate horizon of the world withdraws.” (TOS v.1 p. 139) Communication itself generates the ‘unmarked space’, the other side of the distinction. Counterintelligence, the other side of intelligence (spy) work, is an effort to create an ‘overmarked space’ through generation of noise and misinformation to make any serious research of a subject difficult. If you increase the number of observations you are increasing the ‘unmarked space’ by necessity. You can see this has happened with UFOs. This could be due to government desire to keep secret projects secret, or if you are a UFO believer, it’s because the government wants to keep its crashed UFO retrieval program and reverse engineered alien technology a secret. I won’t pick sides in that debate (though I do favor one explanation over the other) but mostly point out that you might now see how the overmarked space resembles the Unmarked Space and this connects to horror, or the unknown. Folklore too touches on the unknown and the ‘dark wood’ or the Unmarked Space. Below is my review also on Amazon and Goodreads, of the ‘folklore-heavy’ John le Carré book Tinker Tailor Soldier Spy:

Gary Oldman’s impeccable taste in early 70s eyewear notwithstanding, this book is much better than the 2011 film version. It’s interesting that Oldman’s choice in specs echoes the real life Kim Philby, the true-to-life mole at the heart of British intelligence. (Google for a picture if you like.) Le Carré’s fictional description here plays with the idea of “the real world” vs “the Circus”. (p. 110) Within the Circus too there is the distinction between “the official memory” (p. 147) - what’s written down in the bureaucratic reports - as opposed to the individual memories and stories as related by the agents. Despite this “official” bureaucracy, much that happens in “the Circus” remains part of an oral tradition, or as they say, ‘folklore’. The book too plays with literate notions about ‘fairy tales’ as a label to denote a false or childish story told to a credulous audience. If you’ve studied folklore you know that Märchen are defined as incredulous stories, but “legends” are told to an audience as if true. The intelligence trade idea of “legends” is connected in the text to the tall tales agents tell about themselves and each other. (p. 217) Most of the action is related through dialogue between the characters, telling stories, some true and some not. The suggestion of folklore in the children’s rhyme of the title is carried to the extremes of ‘magic’ and superstition. “Witchcraft” and “Merlin” are watched over by “owls” and “juju men”. The idea of a “mole” in combination with the “owls” also suggests animal fables. Like animals, spies inhabit a “secret world” that to ordinary people borders on the supernatural. This is the ‘dark wood’ of counterintelligence and disinformation. To dig deeper, we might wonder how this entire story is itself a type of ‘fairy tale’ about the Cold War and British Intelligence. The Americans are both loathed and desired, but nothing more than a shadow in the background of this book. Unlike in the film, the book does not accuse Americans of having people tortured. This and the change to Guillam’s character and subplot in the film seem to me now as hyperbolic caricatures that insult the novel’s carefully constructed historical verisimilitude. Rumors about Bill Hayden going “both ways” are not “laughable”, yet hardly a desperate, career-destroying secret. (p. 198) Still, in real life the mole Kim Philby was only fully unearthed with the help of a Soviet defector. The fairy tale version told here is that the day is carried nearly in its entirety by the astonishing mind and tradecraft of George Smiley, “a fat, barefooted spy”, (p. 378) which suggests the phrase (in a folkloric sense) ‘barefoot and pregnant’. “Control’s grey-haired ladies”, his receptionists and secretaries, are called “the mothers”. (p. 138) We have the notion of toilet training expressed in folklore about ‘treasure hunts’, and the training center for spies is called ‘the Nursery’. Sometimes spies need ‘babysitters’ to keep them safe. The illusions of childhood are cast in sharp relief against an adult ‘game’ fueled chiefly by intelligence, information or “treasure” but occasionally violence, rumor and gossip. As noted, ‘gold’ or ‘treasure’ in folklore has been described as a Freudian cover for excrement. Spies are constantly trying to pass excrement (“chickenfeed”) to the other side disguised as ‘gold’. (p. 352) The ‘babysitters’ keep an eye on the spies while they play at digging for ‘gold’. Roll up into a little ball the idea that the “tinker tailor” children’s rhyme is descended from premodern forms of divination, forecasting or what we in the modern world like to call ‘risk management’ or even ‘control’—now you’ve got the bare outline of an academic article in your hands, also a kind of ‘gold’ in the world “of the juju men, . . . anyone with intellectual pretensions”. (p. 14) In an oral society, memory (and memorable phrases, what literary society might call ‘clichés’) are important.

If ‘the juju men’ are about pretension, the “owls” are about memory. The book tells us that Smiley, “[a]fter a lifetime of living by his wits and his considerable memory, . . . had given himself full-time to the profession of forgetting.” (p. 83) Memory and childhood too are inextricably bound. “In [Smiley’s] memory, these things were like part of childhood; he would never forget them.” (p. 115) Having myself lived through the closing chapters of the Cold War as a child, this resonates on multiple levels. Smiley wears his doubts on his sleeve—“Nothing is worth the destruction of another human being. Somewhere the path of pain and betrayal must end.” (p. 377) But Smiley’s doubts are a good thing in this uncertain, modern world. His mentor, Control, tells him, “I like you to have doubts . . . But don’t make a cult of them or you’ll be a bore.” (p. 233) In contrast, Smiley’s adversary “Karla is . . . a fanatic . . . And . . . that lack of moderation will be his downfall.” (p. 235) Lack of moderation, lack of love—“Illusion? Was that really Karla’s name for love?” (p. 401) Fairy tales and folklore too are often thought of as romance or love stories deemed a type of illusion by society’s ‘official memory’, but a bureaucracy that starves its people of love becomes a cult, and leaves room only for fanatics.

[elegantshapeshifter]

The Devil, Yahweh, Baal, Bael and the confusion: why Natib Qadish (ie Canaanite Paganism) is important to avoid confusion in European Traditional Witchcraft

Hello everybody!

Many of you asked me why did I begin to talk about Natib Qadish, ie Canaanite Paganism, on this blog, whose main topic is European Traditional Witchcraft.

First of all, what is Traditional Witchcraft? Is the contemporary attempt to reconstruct European Pagan Survivals in Middle Ages and Early Modern Period.

While these survivals were usually heavy Christianized, many of them were demonized or "fairicized".

So we have three kinds of Pagan Survivals: Christianization, such as Gods who became Saints, Fairicizations, such as Gods who became Fairies and Nature Spirits or "Neutral Spirits", neither Good nor Evil, and finally Demonization, ie Gods who became Demons.

While Christianization lead to the eventual complete assimilization of those Gods with saints, at such extent that nowdays no devotee of such saints see them as "masks for the ancient Gods", there was still a definitive distinction and independence of the Demonized and Fairicized Characters from mainstream Christianity.

However, this opposition between the Gods-Demons and the Christian pantheon, lead us to think: is this opposition not only cultural but also theologically relevant?

Is this opposition between Yahweh and the Demonized Gods theologically relevant or is it just a cultural particularity?

Because, while we can and should respect all the religions, Christianity included, we cannot say just "let's respect Christianity and let's stop to think".

Because, while Christianity historically (not necessarily nowdays, because a lot of Christians see the Gods as other ways to their God, but I say from theologically informed view from the Gospels and mainstream Christianity throughout most of the centuries) saw the Gods as Demons, how should we see Yahweh?

Who is Yahweh?

We know that many of those Demons who appear in Grimoires and also in legends and tales all around the Middle Ages and Early Modern Period have strange names, such as "Bael", "Astaroth"... where are those name from?

They were ancient Canaanite Gods. Yeah, Canaanite Gods who still were worked with as demons in Christian Middle Ages and Early Modern Period.

So, let's recap:

Pagan Gods survive

They survive but as Demons

Demons are usually named as Canaanite Gods

So... why are those Gods/Demons Canaanite? And what is the relationship of all this with Yahweh?

We know from historical sources and the Bible that Ancient Israelites worshipped many Gods, such as Baal and the "Queen of Heaven", Asherah or Astarte.

The difference between the Bible and historical sources is that the Bible says that it was a Canaanite influence from foreigners, while the historical sources says that Israelites were originally polytheistic and indistinguishable from other Canaanites.

And well, those names, those same names, Baal, Asherah and Astarte, are the names that will appear in the names of demons such as Bael and Astaroth.

So, does this mean that we have to choose between Baal/Bael and Astaroth/Astarte vs Yahweh?

Because, if we stop here, from only the acceptance of the biblical and medieval sources, it seems like there is a battle in the sky: Yahweh vs Baal and Asherah or Bael and Astaroth.

You either worship the Demonized Gods or work with demons in Grimoires, and you side with the Canaanites, or you worship God and you side with Yahweh.

However, this is just a superficial way of viewing it.

Another way, it's to see who is Yahweh.

Is Yahweh really in opposition to Paganism?

Where does Yahweh comes from?

And here Natib Qadish help us to understand that actually Yahweh is a variation of Baal Hadad, another Storm God that came from the Shasu or Kenites.

Storm Gods, such as Baal and Yahweh, were then merged with Sky Gods such as El.

Storm is a content while Sky is a container.

Similarly it happened in Proto Indoeuropean religion with Perkunos (Storm God) and Dyeus (Sky God). In fact in many Indoeuropean Paganisms, the storm God absorbed the sky God, such as with Perun, or viceversa the sky God absorbed the storm God, such as with Zeus.

So we don't have a battle in the sky.

The Gods didn't lose against another different God.

We simply have:

Sky Gods such as El and Dyeus

Storm Gods such as Baal, Yahweh and Perkunos

It means that, when somebody in the middle ages worked with the demon Bael, they didn't work with an Entity against Yahweh.

They worked with another name for Yahweh.

However, this give us another worldview.

We can either think that we should "pick a side", either with Yahweh or with the Demons/Gods.

Or we can see that there are multiple cultural expressions of the Sky and Storm Gods, one of which is Yahweh.

So, Canaanite Paganism knowledge is essentially because if we lack these informations, we fall in the idea that there is a Deity that hates our Deities and that there is a battle in the sky, with either one God that is stronger than others, or with one God that can and likes to destroy temples for the other Gods because is an enemy to them and to their devotees.

I don't know you, but I don't like to think that there is a Deity that hates me :D

I think that, despite being Pagans, we should know who Yahweh is, because as contemporary practitioners we usually ask ourselves why did the Gods allowed temples to be destroyed.

And Canaanite Paganism allow us to understand that it's due to a cultural and human interpretation, and not because of a battle in the sky.

Because Yahweh is Baal is Bael, and the Divine spirit of the Storm cannot willingly see itself as the enemy.

Humans, only humans are enemies to each others.

Yahweh is Bael. God and Demon are one.

[witchyfashion]

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