Category Archives: Witchcraft

Paganism, Religion, Spiritual Development, Witchcraft

Learning to love liturgy

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In my previous post, I talked about how I love liturgical elements in ritual. This was not always the case. I was raised in an American Baptist church, and Baptists have historically not been huge fans of liturgy. Well, at least not by that name.1

I grew up thinking of something stodgy and unnecessary that Catholics2 do. To be honest, it seemed kind of stodgy and overly complicated. When I got to college and got involved in the more spontaneous worship of the charismatic church a cafeteria worker introduced me to, that opinion only grew worse. In fact, at that point, I started seeing the Baptist churches services of my childhood and teenage years equally stodgy and boring.3

Once I started getting into Paganism, my understanding of liturgy began to change and I started to gain an appreciation for liturgy. I think the firs step in that journey began when I started trying to write about the concept of mystery in Wicca. This was at a time when I was exploring non-initiatory Wicca and remember Scott Cunningham talking about mysteries and mystery traditions in his book. At least I think it was Cunningham where I first encountered the concept.

To help crystalize the concept in my head — and because I was already starting to develop a desire to explain concepts in my new spiritual tradition to others.4 So I decided to do this by writing an article5 in which I described Christian baptism as a mystery rite. I quoted the passage in which Paul describes baptism as symbolic of “dying and rising again with Christ” and suggested ways in which the rite of baptism might be performed to really drive that symbolism home in an experiential way.

At some point, i decided to share the article with a friend who was studying to be an Orthodox priest. He smiled and pointed out to me that I had unwittingly described the way the Orthodox church views the rite of baptism. He also mentioned that in the Orthodox church, the sacraments are often referred to as mysteries.6

Around the same time, I also started exploring other Pagan traditions as I was starting to realize that non-initiatory Wicca wasn’t really for me.7 One of the first organizations I checked out was Ar nDraiocht Fein, a Druid organization founded by Isaac Bonewits. I started working my way through the organizations Dedicant Program. I particularly spent a lot of time learning about the ADF8 ritual structure. I came to understand the purpose of each part of the rite and started to learn that liturgical elements had deep meaning to be explored and experienced. And I could appreciate how my Christian friends who came from Episcopalian and Catholic backgrounds had liturgies that offered that same sense of deeper meaning.

And while I joke about Baptists having liturgy by a different name, I do question the accuracy of that joke. While there was a structure to church services I attended as a kid, that structure seemed utterly devoid of symbolism or meaning. It seems to me that a proper liturgy needs more to it than letting you know when you’re going to sing a song, read from the Bible, collect the weekly offering, and so on.

I feel like my spiritual life has been greatly improved by gaining an appreciation and desire for some liturgy. How about you? Has your perspective on liturgy changed over time? If so, how? Let me know in the comments.

Footnotes

  1. Christian blogger Fred Clark once pointed out that Baptists have some sense of structure to their worship services, but prefer to refer to it by terms like “the order of worship” rather than “liturgy.” ↩︎
  2. Growing up, I didn’t have nearly the exposure to or understanding of the various Christian traditions that I do today. I did not realize that Episcopalians — who I only knew existed because my family drove past an Episcopal church on the way to our own church every Sunday — were similarly liturgical in their practice. ↩︎
  3. Okay, that’s not entirely accurate. I always found the church services of my first church stodgy and boring. I just discovered church services didn’t have to be stodgy and boring when I started going to the charismatic church. ↩︎
  4. Have I ever mentioned that I wanted to be a minister when I was a young Christian? That desire to teach and help others survived the conversion process. In those early years, that was occasionally to my detriment, as I would occasionally think I knew more than I did. At the same time, I also got frequently frustrated at knowing I went to be a “Christian since I measured my age with single digits who had all the answers” to starting over from square one. Ah, the joys of realizing you really are a mediocre white man and not liking it. ↩︎
  5. Alas, my attempts to find a copy in recent years have failed so far. It’s a shame because as I recall, it was a pretty good article. But I think I wrote it for one of the online diary communities I was on and my accounts on those sites are long gone. ↩︎
  6. My friend also shared my article with his bishop at the time. He said the bishop responded by announcing that “I was Orthodox and just didn’t know it yet.” At the time, i was kind of flattered. As I’ve grown over the past decade or two, I still find the comment somewhat flattering, but also roll my eyes at the inherent Christian supremacy of it. ↩︎
  7. Years later, I encountered initiatory Wicca and explored that as well. I found it much more appealing and feel like there is a certain kinship between it and my own witchcraft practice. However, I never became a Wiccan initiate for a variety of reasons. I’ve recently considered whether I’d like to pursue that again. It’s an appealing thought, but I’ve also realized that my life circumstances just don’t make it a good choice. But I reserve the right to revisit that decision periodically. ↩︎
  8. To me, “ADF” will always stand for the Druid organization and not the Christian supremacist legal advocacy and training group (and SPLC-designated hate group) whose names also use the same initials. ↩︎
Paganism, Religion, Spiritual Development, Witchcraft

Ritual style preferences: Exploring a journal prompt from chapter 1 of “Changing Paths”

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Earlier this week, I decided to start reading Changing Paths by Wiccan author Yvonne Aburrow. I’ve decided that as part of my effort to get back into blogging, I’m going to take one or more journal prompt Yvonne asks at the end of each chapter every Friday and blog about it here. This week, I’ll be covering a blog prompt from chapter 1, which is titled “What is Religion?” Here’s the prompt I chose:

What type of ritual do you prefer? Formal or informal, structured or spontaneous? Are you drawn to liturgical, celebratory, or magical styles of ritual?

To explore this question, it’s helpful to briefly summarize the types of styles of ritual Yvonne mentions and what they’re characterized:

  • Liturgical rituals are communal rites that are often structured and formalized. Yvonne suggests that they are designed to “avoid outbursts of emotion or spontaneity.
  • Celebratory rituals tend to be informal and involved elements of spontaneity. They note that these tend to be intended to release or unleash power.
  • Magical rituals involve wielding power and directing it toward a desired end.
  • Ceremonial rituals are those in which power is honored and existing power structures are maintained.

As I think of these styles, I find all four styles — or at least elements from them — appealing. I certainly like the familiarity of certain liturgical elements whose symbolism and meanings I can fall upon. Yet I’m not big on “avoiding outbursts of emotion” or embracing a total lack of spontaneity. So I prefer repeating a ritual structure that has been carefully thought out and contains deep meaning for me, yet leaves space for moments from the heart and the interjection of Divine (or human) ecstasy into a particular rite as well.

Of course, it’s no surprise that I like magical rites. After all, magic and witchcraft goes hand in hand (especially if a witch like me who thinks that the very process of connecting with the Divine and/or other people is magical in itself). I also feel that the magical aspect of ritual is what moves me from a mere participant or servant of the Divine to a co-creator with other humans and event he Divine themselves.

Possibly the least ritual style I’m interested in is ceremonial ritual. I’m not a fan of honoring power and maintaining existing power structures. Perhaps it’s just the connotations I personally have with the phrasing Yvonne for it, but the description of ceremonial ritual screams authoritarianism and I tend to be staunchly anti-authoritarian.

And yet, I want to pause and explore my assumptions in my assessment. After all, there are structures that I do think are worth preserving and even necessary. The thing is, I think those structures aren’t authoritarian. And I realize that the idea of non-authoritarian and non-authoritarian structures often feels like an oxymoron, but I do think they exist. We just tend to refer to them by other terms, like “networks” and “communities.”

So could there be a ceremonial ritual that celebrates community and mutual commitment and is designed to strengthen community ties and bonds behind people. Or to put it in terms of Heathen practice, would a Sumble focused primarily and building bonds n the community be seen as ceremonial? Or would it fall under a different style? I’d love to hear people’s thoughts in the comments.

Magic/Magick, Religion, Witchcraft

Musings on significance and meaning

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“What is the significance of…”

“What does it mean when…”

Over the years, I’ve seen many questions that begin with each of those phrases. This is not surprising. It is a well established fact that many humans have an innate tendency to find significance, meaning, and even patterns where there actually are none. There’s even a term for this.

To give a more concrete example, I’d like to share something I posted on social media yesterday:

I’m reminded that a lot of people don’t realize that our calendar is entirely arbitrary. It’s useful, but arbitrary. So it makes it interesting to me when people try to find meaning in it. Things like “there are two blue moons this year! What does it mean?!” It means that an entirely arbitrary calendar lined up with the lunar cycles in a mildly peculiar way.

There’s nothing wrong with looking for significance or meaning, either. However, often there is neither until we imbue something with our own meaning and significance. This seems to be something some people don’t realize and maybe even be uncomfortable with. They seem to think that some external source — perhaps even some sort of authority — must declare that meaning and significance. Or maybe they’d prefer that such meaning and significance be an inherent property of the universe.

As someone who sees witchcraft as the act of creation (literally making us co-creators of the world we live in and are further building), I welcome the idea that we tend to imbue events and things with meaning and significance. It is essentially part of the creation process, where we imprint our own view of significance and meaning on the world around us, both as individuals and collectively. In fact, I’d say it’s an important part of defining and envisioning the kind of world we want to both create and live in.

Online Life, Witchcraft

My Contribution to the OcculTea Conversation – Topc 4: Capitalising Off Community

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The fourth and final topic for the #OcculTea conversation is “Capitalising Off Community.” In this blog post, I will offer my thoughts on the prompt questions provided.

Do I consider online communities as equally valid to in-person communities?

I want to start my answer to this question with the obvious disclaimer that this is my personal opinion. For me, online community and in-person community serve overlapping but distinct purposes. Primarily, I see networking and sharing ideas as something that I seek in both online and in-person communities. However, when it come time to actually work magic and honor my gods communally, I personally prefer to do that in person. So for me personally, both types of community are valid, despite serving different purposes for me.

Having said that, I recognize that other have found ways to work magic and/or honor their gods through online community. As I am a strong believer in “not yucking other people’s yum,” I honor that those people have found a way to do so meaningfully.

How have online occult/witchcraft communities impacted me as a person & practitioner?

Personally, I think online occult/witchcraft communities impacted me more when I was first starting back out. You know, back in the dark ages when we had to use Yahoo Groups and web-based message boards because no one had invented Facebook, Twitter, or any of the other social media sites. At the time, I was still living in a rural part of Pennsylvania and I didnd’t know many witches, occultists, or Pagans near me. So I relied on the Internet to meet like minded people, discuss the things I was learning and the thoughts they inspired, and feel note quite so alone.

Today, I think I still benefit greatly from making connections with others online and getting exposed to a much broader array of ideas and views than I might find in my local community alone. So there’s still the same benefit, but I don’t think I need it quite so critically as I did twenty or so years ago.

What are some of the dangers of the current phenomenon of capitalising off the witchcraft community? Have I been personally affected by this, or have I witnessed someone else be affected?

I think one of my biggest concerns is that there seems to be a lot of consumerism in many parts of the online witchcraft community. Or maybe it’s just the parts I’m mostly exposed to. One of my constant concerns is that newer witches or would-be witches might be left with the impression that being a witch must be expensive by it’s very nature. I think this would be a great tragedy, because we don’t need that kind of classism in witchcraft.

I also want to note that this is not a problem unique to online witchcraft communities. I know people who have been left with a sense that they need to buy a lot of “stuff” to practice witchcraft due to interactions with in-person communities as well. I think the only problem with online communities is that it’s easier to spread that misconception much more broadly online, thereby discouraging more new or future witches.

Should there be paywalled communities and online courses?

Have I mentioned lately that I loathe yes/no questions? I think most of them rquire an answer that is far more nuanced than a simple “yes” or “no.” And this is absolutely one such question.

I think that developing and maintaining a healthy and helpful community takes a lot of time and effort. Preparing and teaching a course similarly takes time and effort. And I think that people who provide something of value to others deserve to be compensated for their time and effort. Also, in the case of an online community, it costs money to rent or self-host the servers that allow the individual members of the community to connect with one another. It seems reasonable to ask members who benefit from that community to chip in to cover those costs.

Having said all that, I’m also aware that this creates another potential for one’s financial status/class to dictate whether or not you get access to such communities and courses. As a result, how much money a person has to spend can impact the quality of their online witchcraft experience. That’s not something that I’m entirely comfortable with, either.

The best solution for this conundrum that I can currently think of is for those of us who are able to do so to help out those who may not be able to afford access to some of these communities and courses. I’m going to use a recent example from another community I’m a part of to illustrate what I’m talking about here. Earlier this month, two podcasts that talk about deconstructing/leaving evangelical Christianity held an event about purity culture, the issues with it, and positive steps people who have escaped purity culture can take to reform how they think about sex and human sexuality in general. There was a fee to attend this event, but numerous generous people donated money to help pay for people who could not afford the fee to attend the event anyway. In the online witchcraft community, I envisioning doing something similar, even to the point of setting up one or more scholarship funds of a sort. This is not a perfect solution, as even such scholarships probably wouldn’t be sufficiently funded to pay for everyone who needs the financial help.

Fortunately, I suspect there will also be those people who provide information, and opportunities to both learn and connect at no expense. As i said, this isn’t a perfect solution, but I will not let the perfect be the enemy of good.

How does one ensure the authenticity of courses/workshops/memberships/etc. as a financial investment?

I think the problem of ensuring whether a particular course, workshop, or community is authentic is a problem regardless of whether there’s money involved. It might get more complicated if you’re considering which courses, workshops, or communities to sign up for when you have a limited amount of funds to pay for them. Even so, I think the answer remains the same. Individuals will need to research the presenter/community organizer and what they are offering and determine whether they find the information/community trustworthy and worth the asking price.

Online Life, Witchcraft

My Contribution to the OcculTea Conversation – Topic 3: Imposter Syndrome and FOMO

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The third topic for the #OcculTea discussion is Imposter Syndrome and FOMO. I had to look up what FOMO stood for. so let me save any reader from having to do the same thing: “Fear Of Missing Out.” I want to start this post by pointing out a post I wrote on Tumblr back in October about my own existential crisis over trying to be a content creator. I think that many of the things I talk about there fit well with this discussion. I will likely refer to some of the same themes as I address the prompt questions for this topic.

When I follow other creators in the community space, does it make me feel genuinely inspired and empowered or does it create feelings of FOMO and being less than?

I feel both inspired and intimidated when I look at what other creators are doing and saying online. I’m inspired as it makes me want to work harder and develop my own practice more deeply. At the same time, I find myself wondering if I really have anything to offer as a creator. And I wonder how some of you manage to come up with things to say/write every day. I just don’t feel that chatty.

Of course, some creators I follow aren’t doing the kinds of things I want to do anyway. I follow a lot of people who talk about how they practice witchcraft and even offer a lot of how-to advice and guidance. Personally, that’s just not something I want to do. So I can look at those particular creators and not feel intimidated or set off my imposter syndrome simply by acknowledge that we’re doing different things.

It’s mostly when I look at the creators that talk more about magical theory and/or theology that my imposter syndrome tends to activate.

For the most part, no. I need a reason to read a book (or jump off a bridge, for that matter) other than “everyone else is doing it.”

Now having said that, I have considered that I might need to start reading more books again to get further inspiration and ideas of things to talk about. But I’d rather choose those books based on whether they say anything I wish to engage with rather than whether they’re popular.

In this sense, I think I’ve made peace with the fact that I’m never going to be a “big” creator or influencer. I’m simply going down roads that don’t seem to have the draw as others. My issue is more about whether anyone at all is interested in the things I want to explore and talk about (and whether I really have anything original and/or of substance to say about them).

When practising my craft, do I find myself comparing what I do to what I’ve been seeing people do online?

Only in the sense that I often feel like I lack self discipline and consistency. But these re things I struggle with anyway. I think I’d be concerned about regardless of whether I see other people who seem to have much better consistency and self-discipline. it’s just that seeing them makes me more conscientious of my pre-existing concerns, struggles, and insecurities.

In what ways do I combat imposter syndrome?

I try to remind myself that I am my own person and it’s always dangerous to compare myself to others.

What would my practice look like without the social media influence of other creators?

For the most part, I think it would look exactly as it does now. Though some of my ideas may not be as well fleshed out without the ideas of other people to help get me thinking.

Online Life, Witchcraft

My Contribution to the OcculTea Conversation – Topic 2: Influencer Authenticity

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Today, I’ll be tackling the prompt questions for OcculTea topic #2, which is Influencer Authenticity. Of course, I’m not sure I’d consider myself an influencer, but authenticity is important to me. So bear in mind that my thoughts on this post will almost certainly Expand beyond authenticity on the parts of influencers. So with that basic introduction and disclaimer out of the way, let’s get on with the questions.

Out of what I share on social media, how much of it is staged vs. reality?

I’m not sure I fully understand this first question and I suspect that I think it’s setting up a bit of a false dichotomy as well. I think that staging something doesn’t necessarily mean it’s not real, though I acknowledge that this is the colloquial understanding of the concept. But to give you a counterexample, consider the time that my local Unitarian Universalist church invite my (eclectic) coven to speak to their middle school kids during religious education. One of the things we were invited to do was to describe our basic ritual to the students and even give a demonstration. That ritual was staged in a sense. And yet, it was legitimately our ritual and I think conducting it in front of that that class had many of the same results as when we performed it at our covenstead the full moon prior to it.

I will note that I generally don’t discuss the specifics of my practice online. (I’ll note that this is something Yvonne Aburrow and I have in common.) I tend to talk more broadly and about much theory. I also like to get into theology. About the only things I have shared about my practice is that I have shared some of the prayers I have written for devotional purposes. And I think reciting those prayers is a willful act filled with meaning whether I do so on or off camera.

Do I think there is an element of censorship in online spaces? How do I decipher what is “appropriate” to share online vs. what to keep privately? Is this based on “social media etiquette” or a personal preference?

Based on the follow-up question, I get the impression we’re primarily talking about self-censorship. I tend to share things that meet the following criteria:

  • I have a basic right to share it (That is, it’s not something I was given in confidence)
  • It is something I feel comfortable and safe sharing
  • I have no ethical qualms about what others might do with it if I share it or how it might impact them

Have I ever encountered or heard of grifters in our community? Do I recognize them? What are significant signs of grifters in the community?

Beyond the “spellcasters” that advertise their services (usually on Quora), I don’t think I have encountered any grifters. There have certainly people I’ve encountered who make me wonder how much I trust what they’re saying, but event hem I’m typically not convinced there’s an intent to deceive or defraud there. I have no doubt such people exist, however.

What tools are helpful to decipher misinformation, and how can we as a community prevent widespread misinformation?

This is one I think we need to take a certain amount of care with. There are plenty of witchcraft traditions and other occult and related practices out there. I’m not an expert on all of them by any stretch of the imagination. In fact, I doubt I’m an expert on any of them! After all, even my own practice continues to develop and evolve over time.

Sometimes, I wonder if people are quick to discount something as “misinformation” when it’s really “something different from what their own tradition teaches.” In that case, I think that we need to be more accurate and say “this is contrary to my own tradition.” And yes, if someone is passing something off as being part of or a teaching of a particular tradition and we know this is false, we need to call that out as misinformation.

For the most part, I think a far more important thing to teach people is to learn to trust themselves, apply critical thinking skill, and figure out what their practice is and looks like. That way they can look at new information and decide whether they find it helpful and consistent with their own practice.

How does a large following impact the perception of the creator? Does this immediately make them an “expert”? Or are there other assumptions as to why they may have a large following?

Personally, I think the size of a creator’s following tells us more about their ability to cultivate a social media presence and following that it does about who they are as a witch or occultist. At most, it might tell us that what they are offering appeals to a lot of people. But again, this goes to my point that there are a lot of practices and traditions out there. A creator may have a witchcraft practice that I or someone else has no interest in for various reasons. I didn’t become a witch to follow the crowd. Though I’ll gladly go with the crowd if they happen to be going in the same direction I’m interested in going too.

How does one maintain the balance of authenticity and content creation?

I struggle with this. It’s probably part of the reason I have trouble creating content on a regular basis.

Witchcraft

My Contribution to the OcculTea Discussion – Topic 1: Impact on Community

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Yvonne Aburrow over at Dowsing for Divinity made me aware of the OcculTea community discussion regarding witchcraft online, and I naturally decided I had to throw my own pointy hat into the ring. (Who knows, maybe this will be the impetus I need to really get back into blogging or even doing YouTube videos. We’ll see.) As an aside, I’d highly encourage you to check out Yvonne’s own post on this first topic, as they always have interesting things to say.

The first topic and the focus of my blog post is titled “Impact on Community.” The organizers have provided a handy series of prompt questions, which I will spend the rest of this post exploring.

What is my personal reasoning/inspiration behind sharing my practice online? What am I looking to achieve by participating? Do I seek to educate, learn or connect?

I think that my reasons for sharing my practice online include all of those things and possibly more. I want to share information and insights. I want to explore ideas with other people and see what we can come up with together. One of us may have a thought, which might inspire a thought for someone else, and when we share these thoughts, I think that everyone is enriched through the experience.

Even in cases where we may not see eye to eye on certain things, I think that understanding our respective views can help us understand one another and even our own views a bit better.

How do I believe social media, as a whole, has impacted the community?

One positive thing I think it has done is given many of us the ability to connect with like minded people that we may have been isolated from before. Prior to social media and the Internet in general, people were limited to interacting with whatever other witches they could find locally — and some of us lived in places where that was not a large group of people. We often relied on going to large gatherings and conferences — assuming we could afford — to have a few days a few times a year where we didn’t feel quite so alone.

And not to start up the “coven vs. solitary practice” argument again (which I think its a false dichotomy anyway), I think it provided ways for many of us to connect and socialize with one another that didn’t automatically mean we were seeking to worship or work magic together. (Though plenty of people do both of those things online too!)

How do I think social platforms such as TikTok, Instagram, and YouTube have each impacted education/sharing information?

I think such platforms have provided a way to share information and learn things from sources other than books. Not that I have anything against books. But they are not the only way to learn things. And to be honest, I got tired of picking up books that for 80% of the book said the same things the last five books I read said. Paying full price for 20% (at most) new thought and information didn’t seem smart.

I also think videos by nature of their format can be more focused than most books. It can cover a single idea (well, at least the basics) in less than five minutes. To me, that’s getting the 20% of the new information without the repeat information. I like that a lot.

I also think such platforms allow more people to get their ideas out there. It takes a lot of work and skill to write a book and get it published. Anyone can put up a video on YouTube and TikTok. I mean, how hard can it be? I’ve done it. And it’s not just the people who are skilled writers and have 240 pages worth of knowledge to share that have things worth hearing about.

Is consuming witchcraft content becoming a substitute for practice?

Honestly? I think that’s been a problem for a while. I think we as a society have conflated knowing about something with being able to do a thing. I remember someone on the old Yahoo Group Amber And Jet (a group specifically for discussing British Traditional Wicca) talking about the difference between teaching (which typically involves imparting facts) and training (which typically involves walking someone through actually doing something) and how many Seekers need to understand that difference.

So while I think treating the consumption of witchcraft content as a substitute for practice is a concern, I don’t think it’s one that can ultimately be blamed on social media or witchcraft content in general. I think the better question would be what can we online witches do to encourage people to actually start a practice or continue with their current one. I’ll leave that for everyone to discuss in the comments if they’d like.

Movies, Witchcraft

Witchcraft Movie Corner: The School for Good and Evil

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Looking for witchcraft-themed movies that were actually released in the past couple of years,1 I ran across “The School for Good and Evil,” which was released in 2022. So I decided to give it a watch and I have a lot of thoughts about it.

I should warn the readers that this post will be chock full of spoilers. So if you haven’t seen it yet and you dislike spoilers, you might want to run over to Netflix and come back to this post after you’ve watched it.

I also want to take a moment to acknowledge and point out the antisemitism in the movie. Toward then end, when the character Sophie begins to embrace her role as an evil witch, she begins to turn ugly. Both unsurprisingly and unfortunately, the movie-makers decided to portray her transformation as her becoming ugly in the stereotypical manner. And the stereotype of the ugly witch is firmly rooted in antisemitic caricatures of Jews. Similarly, as another reviewer pointed out, both Sophie and Rafal are shown as being the most evil because of their use of blood magic, which is another antisemitic trope often used. (For those not familiar, it’s rooted in blood libel against Jews. While some might be willing to overlook these things — as the movie is drawing primarily from fairy tales and these antisemitic tropes are pretty baked into those tales — I still find it disappointing. It would have been entirely possible to demonstrate Sophie becoming “ugly” without drawing on such stereotypes. And the use of blood magic played no major role in the movie and could have been written out altogether.

At the very least the movie could have interrogated those stereotypes. After all, it challenged many of the other fairy tale ideas, such as when Rafael points out that some of the fairy tale villains are sent to truly cruel fates and proudly declares them a “corruption of the good in the stories.” So before I move on with the many wonderful thoughts and themes I saw (or at least read into) the movie, I wanted to acknowledge these problems and sit with the discomfort that those in charge could and should have done better.

There’s not a lot to say about this movie’s portrayal of witches and witchcraft. There is no sense of witchcraft as a modern day witch like myself sees it in the movie. Instead, this is about fairy tale witches, who are almost always portrayed as evil. And that is how they are treated in this movie. Witches are common villain in the stories the students will participate in and therefore must either be trained to stop them or trained to be one of them.

At this point, a reader might rightfully wonder why I’m covering this movie at all then. I’d say that the main reasons are two-fold:

  1. I think fairy tales and story telling in general are important to witchcraft, or at least the witchcraft I practice.
  2. I have a lot of opinions on good, evil, and the whole idea of “good vs. evil.” As a lot of my opinions are bound up in my witchcraft practice and this movie explores those themes a lot, I feel it’s a good choice to use the movie to explore those topics.

I think it’s important to understand that historically, fairy tales and similar stories are meant to express and communicate values.2 They are used to communicate what is good, why it is good, and why it is important to embrace good. Many of these tales, as suggested in the movie, tend to express these ideas in the form of an outright battle between good and evil.

The problem with these stories is that it seems like many in today’s society try to see our world as a battle between good and evil. They want to draw lines and declare people good or evil. Unfortunately, the real world is often much messier than that.

Perhaps I read this into the movie (we tend to do that as humans), but it seemed to me that the movie was exploring that reality by moving the complexities and nuances of reality into the realm of fairy tales itself. This was most aptly displayed when Agatha is challenged with the accusation that she doesn’t actually believe Sophie is good after all by responding that it’s true, but only because she doesn’t believe that anyone is totally good or totally evil. It shows this in more subtle ways by taking a critical look at the “School for Good” in particular and in how it handles things like expelling students who fail out.3

Of course, this gets explicitly shown when Sophie manages to get the Good students to attack the Evil students unprovoked, suddenly reversing the roles of everyone. Suddenly, the Evil students all become beautiful and lovely while the Good students become ugly. And of course, the Evil (now “Good”) students turn around and defend themselves — though I will note that they do so without any sense of proportionality. As a viewer, it just seemed like everyone (except Aggie) in that scene had proven themselves to be terribly immoral.

I felt the movie could have done a bit better defining “good” and evil.” They gave a few hints when they suggested that the most powerful emotion for magic on the Good side was empathy. Also the rule that good always defends, but never attacks first was pretty good. And of course, you had the original fight against Rafal and his brother at the beginning when Rafal says that Evil will never cooperate or share. Rafal never really explains the difference between “fairy tale evil” and “real evil,” though he notes that it’s the latter he wants to usher in. I might speculate that fairy tale evil seems to be more about selfishness and pettiness whereas “real evil” seems to be about utter destruction and annihilation, but that’s based on very little actual exposition or explanation.

One of the things I will note is the commentary the movie makes on the desire for power. Many of the characters seem to desire it, including the good ones. It seems to be mostly Aggie who has no interest in it. In fact, she seems to almost entirely motivated by her twin desires to return home to her mother and help/protect Sophie.

I also liked that it at least questioned — though not always well — some common tropes, like the linking of beauty to good and ugliness to evil with the beautiful carnivorous flowers. Of course, this makes the fact that they fall into the “evil witch as an ugly hag” trope toward the end all the more disappointing.

Of course the movie still fails to answer questions I always have about the idea of balancing good an evil. What is the purpose of such a balance? What does such a balance really look like? I personally think the idea of evil and good in balance is in itself a trope that needs to be challenged and would have liked to see the movie go that far. But overall, I think it did a pretty good job of exploring some of the moral questions about good vs. evil in an entertaining and thoughtful manner.

1Seriously. I loved both The Craft and Practical Magic. But I’d like to cover some movies that aren’t more than twenty years old in this blog series.

2In some ways, I think they do a better job at this than many myths, and think that many of us who are looking to find connections would be well served by exploring these old tales at least as much as the myths we have, if not more.

3It’s not clear whether the School for Evil handles its expelled students in the same way, though I feel there’s a strong hint that it does. But then, such cruelty would be expected of a school that promotes evil, yes?

Magic/Magick, Movies, Witchcraft

Witchcraft Movie Corner: Practical Magic

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When I asked people if there were any particular movies that they wanted me to cover in the Witchcraft Movie Corner, Twitter user the life shantastic suggested I cover the 1998 movie Practical Magic. As someone who both loves that movie and is an eternal Sandra Bullock fan, how could I say no? Plus, it seems like it would be rude for me to refuse the suggestion from the only person who has recommended a movie as of the time I’m writing this post. So late Monday afternoon, I checked to see if any of the streaming services were offering it and fired up a browser to head over to Hulu.

One of the things that I love about this movie is that not only does it portray witches in a positive light (I’d be hard pressed to think of an earlier movie that did so), but did not focus on witchcraft as a way to get power. Neither Sally, Gillian, nor their aunts seem to be obsessed with power. So while the movie falls into other tropes — or at least comes close to doing so in some cases — it avoids being a cautionary tale about seeking power. (As an example of a trope ti does play into, the movie seems to play into the trope that witchcraft is a “gift” that is somehow inherited rather than simply something one can learn through practice.)

I also like some of the subtle ways in which the movie portrays Sally and her family using witchcraft. For example, Sally seems to stir her drink multiple times throughout the movie using telekinesis. And while I personally have serious doubt about whether telekinesis is real, I appreciate that the movie portrayed such non-showy examples of supernatural magic. It was not a movie of pure spectacle, in my opinion.

Speaking of subtle bits of supernatural magic, I particularly love the scenes where Sally would ignite a candle while blowing on its wick. While this was once again a more subtle and non-showy example of supernatural magic, I also found it interesting in light of one of the things I learned about candles.

For those not aware of it, according to some witchcraft traditions, one should not blow a candle used in magic (or other ritual) out. Instead, such traditions recommend snuffing candles out. While a number of reasons might be given for this, I was taught that for at least some traditions, this is rooted in Kabbalistic thought that says that breath is the source of life. According to these traditions, the thought of using the breath/source of life to extinguish a flame is unthinkable. I don’t know if it was intentional, but these scenes in the movie suggested a tribute to that line of thinking, having their witch use the breath/source of life to ignite the flame instead.

I similarly liked the way the brooms were used, not only to sweep Jimmy’s spirit out of the house at the end, but when it falls over indicating a visitor (and one that was unwanted) is about to arrive. This struck me as a nod to the use of brooms to guard against negative energy and even negative beings. Having the broom topple seemed to me that it was overwhelmed by the negativity.

Another theme I found interesting is other people’s reactions to witchcraft. I love that early in the movie, one of the aunts tells Sally and Gillian, “People don’t hate us. We just make them nervous.” This is something I’ve talked about before, how even in pre-Christian times, there’s evidence that witches weren’t always trusted. And why wouldn’t we be? And yet, the movie also points out the flip side of that reality: People may not trust witches, but they still may want the help of witches on occasion. This is best displayed by the woman on the island who comes to the aunts for a love spell.

This nuance continued on later when Gary starts interviewing the other people in town. Some of the rumors he here’s about the Owens women are wild and even border on slanderous. And yet, other people have sympathetic and even downright kind things to say about them. So the complexity and nuance in which the opinion of this family of witches was viewed was a nice change of pace from outright vilification or utter idolization.

Let me turn now to “the curse” and young Sally’s true love spell. I found the idea of a self-imposed curse upon the family a rather interesting one. First, it escapes the trope of witches cursing others.1 It should also be noted that the aunts seem to suggest that the curse wasn’t really meant to be a curse, but turned into one. This is the first introduction of the idea that magic can go in ways the person who set it in motion did not intend, which is another theme that gets touched upon throughout the movie. Including with young Sally’s love spell.

I will note that I always found Sally’s love spell odd. Perhaps it would make sense to a young girl, but her logic of avoiding love by making a spell to call up someone who “couldn’t possibly exist” just seems weak. The movie even makes this point by having the spell fail twice: First when Sally falls in love with Michael despite him not being her “true love” from the spell and then when the spell manages to summon the “impossible man” in Gary.

Speaking of Michael, the aunt’s foolishness in casting that love spell is one of the few instances where I question their wisdom. When they confess what they had done to Sally, one of them says, “We never expected you would truly love him.” I just don’t get how two allegedly wise women with serious witchcraft experience would never consider that this is a real possible outcome when you “push someone” to open themselves up to the possibility of a relationship. Sloppy thinking, ladies!

Where I do appreciate the aunts’ wisdom is when they leave for a while so that Sally and Gillian can learn a hard yet much needed lesson. And yet, before they go, they take care to protect Sally’s children. To me, that’s a realization that Sally’s and Gillian’s choices could have consequences for others and the aunts acknowledge their responsibility to prevent or at least mitigate that.

Beyond that, there are just a number of quotes that I loved in the movie. I may not produce them verbatim (so beware repeating them lest I end up starting some sort of Practical Magic Mandela effect), but these are all capture their essence:

  • “Being normal is not a virtue. In fact, it shows a lack of courage.”
  • “So you’re drugging you’re boyfriend to get a little shut-eye?” Gillian definitely should have payed attention to the red flag there.
  • “You’d think after three hundred years, they’d come up with a better rhyme!” Sally’s commentary on the accusations of the people outside her shop was so spot on.
  • “Fine, but I don’t want them dancing naked under the full moon.” I just love that they worked a mention of ritual nudity into the movie without making it a huge deal. And the aunt pointing out that the nudity is entirely optional was a perfect response.
  • “Since when was being a slut a bad thing in this family?”
  • “Magic isn’t just spells and potions.” I really want this one on a tee shirt.
  • “You can’t practice witchcraft while you look down your nose at it.” I feel like this is another one worthy of a tee shirt.

If there’s a witchcraft or other occult-themed movie you’d like me to watch and comment on, mention it in a comment. Or use the contact page to send me an email about it.

1Okay, technically, the curse seems to be on the men who fall in love with the women in the family However, it’s a curse that clearly hurts those women as well. So I’d still argue it’s technically a curse imposed upon the witches themselves.

Movies, Witchcraft

Witchcraft Movie Corner: The Craft and The Craft: Legacy

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As it’s Halloween time, Joe and I have been watching horror and occult themed movies. This past week, we re-watched both the 1996 movie “The Craft” and the 2020 sequel, “The Craft: Legacy.” I enjoy watching both of these movies, I find them rather entertaining. I also find myself having a lot of thoughts about both movies as a witch. This post will be my scattershot attempt to share at least some of those thoughts.

I won’t spend a lot of time talking about what details they got “wrong” or “right.” Sure, it annoys me that the refer to “calling the corners” in both movies rather than “calling the quarters.” But I think other people have discussed these most basic details they got wrong well enough.

There is some room to talk about how both movies seem to treat witchcraft as a monolith, making such claims as “you’re supposed to start in the east.” In reality, this depends on the witchcraft tradition. And some witchcraft traditions don’t even all the quarters. I think the important lesson here is that one shouldn’t turn to these movies or any other movie as an authority on what witchcraft is or how one should practice it. But this is not unique. I would not recommend turning to any movie as an authority on how to be a Christian or Buddhist either.

Personally, I think one of the most noteworthy thing about these movies is how they each portray the relationships between the four witches in each movie. In the original movie, the four young women turn adversarial and even hostile toward one another. I think this is partly because the first movie is your standard fare of “power corrupts and leads to bad things,” which even in 1996 seemed like a theme that had been overdone in horror/witchcraft movies.

And while we’re talking about that, can we just talk about all four witches in that movie seem pretty petty at times. Even Robin Tunney’s character seems pretty spiteful at times. The way she talks to Fairuza Balk’s character leading up to final fight seems pretty harsh to my ears. And then there is the final scene where she causes lightning to strike a tree branch, sending it nearly crashing down upon the two (now former) witches played by Neve Campbell and Rachel True. For what purpose? Just to prove to them that she still has “the power?” To give them a scare and a threat? In my experience, the truly great witches don’t feel a need to do that sort of thing. It’s disappointing that even the “good” witch seems to be a bit obsessed with “power.”

The sequel by contrast shows witches who are true companions that care deeply about one another. Even when the three witches are concerned that their friend is out of control and needs to be bound, they have the humility and self-reflection to see that they themselves have not been perfect. It also seems appropriate that they eventually reconcile and unite to defeat David Duchovny’s character in the end. Granted, the way Cailee Spany’s character tells him “it’s your turn to burn” feels a bit spiteful, but at least I can understand why she feels that way.

Another interesting difference between the two is that the first movie feels like “the Sarah show” in many ways. She is the witch that completes the coven. But she’s also the one who seems to have “real” power. She’s the one that teaches the other how to do glamours. And the movie seems to at least imply multiple times that the others have no power without her.

The sequel doesn’t seem to fall into this notion — at least not as badly. Yes, Lilly completes the coven and it’s not until she arrives that the other four witches really find their “power.” But it feels more like it still takes all four of them working together to accomplish many of their feats. Lilly doesn’t seem to be so much the leader or the teacher. The others are more integral to their efforts and the story rather than just being along for the ride.

Granted, Lilly is still clearly the main character. After all, much of the plot focuses on her discovery of witchcraft and conflict with Adam and the revelation of who her mother is at the end. But it still feels to me like the other three are important, even if they deserved a bit more character development and personal story arc.

There are just a few of my thoughts about this movie. In closing, I’d like to pose the one unresolved question I have about the movie (which has nothing to do with witchcraft).

What happened to Isaiah, Jacob, and Abe after their father disappeared (was killed)?