There seems to be an abundance of different styles of Witchcraft these days…
There is traditional coven based Wicca, solitary Wicca, kitchen witchcraft, hearth witches, green witches, hedge witches, grey witches, earth witches and chaos witches. There are hereditary witches and new witches, trad witches and folk witches. There are more Witches than you can shake a broomstick at!
However, today I am going to be talking about just one of those branches of Witchcraft, and that is my own practice of folk witchery (sometimes also referred to as traditional style witchcraft).
There are some semantics and preferences in the occult world as to whether traditional witchcraft and folk witchcraft are the same thing. For this blog I will make the argument that both practices are much the same thing, or at the very least, are two sides of the same coin.
Some may refute this, and if that is the case, that’s absolutely fine, each to their own. But, for the sake of this blog, I will be treating them as much the same flavour of practice. For example, both seek guidance, influence and inspiration from an older strain of magical practice. A magic that in many ways often pre-dates the modern revival that is neo-paganism, and one that often takes a direct influence from regional folklore, spirits of the land, history, culture and politics. Though it is perhaps prudent to point out that just because many seek inspiration or influence from older practices that predate the Neo-Pagan boom of the mid 20th century, it in no way makes them antiquated practices or directly descended from some older lineages. Though it is entirely possible that there is a small smattering of examples where this may be the case. For the most part however, todays folk witchery or folk ways are entirely modern and individual to the practitioner and what influences, modern or historic, that they choose to draw upon.
Perhaps one marked difference from Folk Magic and Traditional Witchcraft is that not everyone who practices folk magic will necessarily identify with the term ‘Witch’, where those who practice traditional style witchcraft will, more often than not, identify as so. In the case of folk witches or folk workers, to mindfully choose not to directly identify with the term ‘witch’ is especially true if that individual is part of a religion such as Christianity. In this case, I have noticed that those who make use of what would perhaps usually be referred to as ‘sympathetic magic’ or herb wisdom and community care, tend to, instead, title their practice as ‘folk ways’ or ‘granny ways’. This is particularly common for Catholic practitioners like my mother, or others that I have met here in Lancashire a county (along with it’s historic county parts of Manchester, Greater Manchester and Merseyside) that are still viewed to be a Catholic stronghold.
You see, despite being perfectly legal to identify as a Witch, many here in Lancashire have been brought up with some reservations of doing so. The echo of the 1612 Pendle Witch trials still lingers thickly in the air, and as one older local witch I spoke to last year stated, “you might not be hung for being a witch. But you were still brought up knowing you could be shunned or at risk of losing your job or house” (especially in the case where many miners houses were rented through their profession). In the eyes of Christianity, or indeed, any other monotheistic religion, Witchcraft is still very much seen as a sin or compact with the devil. As opposed to the genuine spiritual life skill that it really is. A life skill that realistically can be teamed up with any faith or spirituality.

How I Came To Folk Witchcraft.

There are myriad paths that may lead one to discover and pursue folk ways, each as valid and as interesting as the next. For me personally, I first came to folk ways via my mother and grandmother, and this later led me to explore both modern witchcraft and Druidry. Like some of the practitioners I mentioned earlier in this blog, neither my mother or grandmother seriously identified with the term ‘witch’. Sure, they would joke and tease. My mother saying, she was the witch of Croydon and my nan chortling back that she was the witch of New Addington (Both suburbs of Greater London, where I grew up before moving to Lancashire). But neither seriously used the term ‘witch’.
Together, they kept a firm distance from the obvious practice of witchcraft and it’s negative associations, and simply referred to their subtle practices as ‘ways and means’ (a family term that basically references folk ways or sympathetic magic).
I grew up not only watching the fascinating folk ways of my maternal line, but I also displayed an intense interest and instinctual draw to all thing’s witchcraft, folklore, and nature. Where many fellow teenagers were discussing boy bands or local trends, I was more often than not walking the North Downs, local woodlands, and learning to understand the natural landscape around me. When I would holiday with my Nan and her partner twice a year in the West Country, I would spend all of my holiday pocket money of little regional folklore books and ghost stories. I remember one store in Chagford on Dartmoor (Devon), I must have spent most of my money in just one afternoon! Afterwards, as we drove up to the Warren House Inn, instead of engaging with the general chit chat of other family members, my nose was planted firmly into books about the ‘Devil on Dartmoor’; learning all about ghosts, fairies, and myths around local stones and places of power.
This initial introduction to both the folk ways of my family and a self-exploration of folklore is what slowly, but steadily led me down the shaded path that is Witchcraft. Thankfully, my mother fully supported me. She bought me my first tarot deck, taught me numerology, how to place wards for protection, and so on. For just because she never used to term ‘witch’ to identify herself, she still knew her craft. When I finally walked away from the Catholic faith of which I had grown up in, taken part in the typical rites of passage such as baptism, first holy communion and holy confirmation, and publicly jumped headfirst into what many now refer to as either traditional witchcraft or folk witchcraft, no one was particularly surprised. Though my mother did caution me that any path containing folk ways or witchcraft should also have a faith alongside it. “It’s your anchor” she explained. I didn’t understand it at the time, or why she clung to her Catholicism so strongly, but I was young and perhaps a little arrogant. It was only in my early twenties, when I discovered Druidry, did I realise the benefits of having a spiritual practice or faith alongside the practice that is Witchcraft. For me, Druidry has become my anchor, philosophy and spirituality. It compliments my witchcraft practice and allows my spiritual life to thrive.
You see, I am one of the many witches who views witchcraft as a practice and not a religion. Therefore, witchery has the potential to be paired alongside any faith. For some, that faith will have a Pagan flare, as mine does. For others, they may be Christian, agnostic, Hindu, etc. I speak about this in more detail in a blog titled ‘What Is Folk Witchcraft?‘
My search and eventual formation of the Folk Witchcraft of which I now practice today is by no means ‘validated’ by being some sort of arcane practice, handed down by generations before me. No, it’s entirely a blend of both new, well sought out and researched inspirations gleaned from the many native influences of my Anglo-Irish heritage, as well as what was handed down to me via established family folk ways. However, this does not make my practice any less ‘authentic’. If anything, perhaps it makes it more authentic because I both live it and share it with no delusions of grandeur or false claims of antiquity.
Where indeed some of my practice stems from my family’s folk ways (or ‘Ways and means’ and the Kenning) that previous generations of my family practiced, this forms only one portion of my craft and it’s influence. And although I acknowledge a familiar custom of sorts, I’m not naïve enough to think this is an ancient or unchanged lineage of practice. One thing I have noticed with family units who participate in folk ways or witchcraft, is that each generation adds it’s own flare and flavours. This means the craft that I practice today is subtly different to my mother’s established ways, and in turn, her practice also demonstrated differences to her own mothers practice, and so on. This is why I am always slightly incredulous when people announce their craft stems from some ancient and unchanged lineage. Humans evolve, cultures and what influences those cultures flux and change also, and the same is true with folk ways and witchcraft.
So, where I acknowledge some influence from my family folk ways and catholic folk magic, I also fully embrace that the rest of my practice has been either created by myself, influenced by regional folklore, customs, social politics, music and history, learned from other local (often older) wise folk and witches, or channelled from the landscape and spirits. This makes my path my own, and I love and embrace that. As witches and folk workers, we should be able to choose to formulate our own craft, as well as follow others if we want to. For those of you who wish to formulate your own path and independently explore folk magic, I offer you this blog and the following tips it gives.
I have now been a practicing Witch for over twenty years, and today I would like to share with you ten ways in which you too may explore folk witchcraft for yourself and perhaps formulate a practice of your very own.

1) Explore Regional Folklore And Folktales.

No matter where you live in the world, there is likely to be an abundance of local folklore, folktales, customs and ghost stories. Taking time to explore these is not only fascinating but gives you an invaluable insight into the older beliefs and customs of your area. As well as this, local lore is absolutely teaming with indicators of older land spirits you may be able to work with. Folktales often give subtle insights into local tree, plant and witchlore too. For example, here in Lancashire (a county I have come to know very well over the last eleven years) there are some fascinating tales that offer glimpses at older preventative or apotropaic magic practices.
For example, in the book ‘Goblin tales of Lancashire‘ By James Bowker, there is the tale of ‘All Hallow’s Night’. It tells the story of a farmer and his employed labourer who have to do battle against the power of evil (in the form of notorious Pendle witches atop of Pendle hill). The story makes reference to horseshoe magic and ash (likely a reference to mountain ash, aka Rowan, as it is referenced in multiple other local tales and grows abundantly in the region) for protective magic against the powers of evil. Though it should be noted that both these methods of preventative magic seem useless in the story, and eventually the farmer and his labourer have to climb Pendle hill and confront the powers of evil themselves. The story also makes reference to the old custom of ‘Leeting’, “Others had lighted the witches, and thereby secured a twelvemonths immunity from harm”. This is a clear reference to the old, and still continued custom of ‘Leeting’. You can read more about this custom in my previous blog, “Leeting the Witches & Soul Cakes; Haunting Traditions Of Lancashire”.
So, you see, folklore and folk tales are a wealth of subtle indicators towards folk magical customs and offer an invaluable peek into witchcraft and apotropaic ways of old.

2) Explore Regional Witchcraft.

In extension to tip number one, it’s also ideal to specifically explore local regional Witchcraft, because even on a small island such as Britain, you might be surprised about how witch lore and practice can vary from county to county and country to country. For example, where Wales, England and Scotland may share the same island, their cultures, languages, mythos, and witch lore can vary greatly. Even within England, where I live, regional folklore can vary greatly from county to county. For example, in my twenties, I spent about five years living in Suffolk, East Anglia. Now, where there may be lots of similarities between East Anglian Witchcraft and Lancashire witchcraft (where I now live), there are also marked differences. Especially within apotropaic magic. An example of this would be witch bottles. These are commonly found deposited in the foundations of buildings all over the South of England, and this is likely because of culture and trading. After all, the bellarmine jugs came from Europe and most European trade came into the ports of Southern England. Traditional bellarmine witch bottles are just not that common at all here in the North West of England, Instead, different apotropaic workings occur. Such as scrubbing one’s front step with the wood ash from the wood burner (wood burners are still a common feature in many of the homes here in the North West). The hanging of horseshoes, rowan crosses, and curtain magic is practiced. Curtain magic is a sympathetic method of washing one’s net curtains, often but not always, in vinegar and rose water to bring the home protection and stop the evil eye peering into the home. If you would like to read more about ‘curtain magic’, please feel free to check out my premium content blog, titled ‘The Grimoire Series: Granny’s Curtains.‘
Apparently, in parts of Manchester and Liverpool, it’s not only seen as ‘grubby’ to not keep your nets clean, but as an insult. One local Witch and friend once told me she could remember older women bickering in the street and phrases such “Go and clean yer curtains you mucky moo!” was not just a scathing insult, but also a warning that you and your ways had been noticed. This practice of curtain magic may cross over with other traditions, but I must admit that it was not one I personally encountered while living in Suffolk…
You can explore regional witchcraft by talking to older members of the Witch and Pagan communities, you may even be lucky enough to be one of those people who seem to have a habit of naturally crossing paths with local wayside witches. I have found that talking to older members of the community not only offers an interesting pre neo pagan insight into local witchery, but also gives the opportunity to potentially preserve some older lore that otherwise may end up being forgotten. I have spent the last five years researching and documenting local folk ways specifically in order for it to not be forgotten. Another potential avenue of exploration is to look at hashtags on social media for #RegionalWitchcraft or even #regionalwitchcraftchallenge which I believe was initially started by the Instagram account Viahedera

Exploring local regional witchcraft, will serve as a huge inspiration in the formulation of your own practice.

3) Folk Music.

Folk music? Yes, folk music can also serve as an inspiration into your practice and the connection you have to your local landscape. As well as this, it can give a valid insight into the culture of your area. Some folk songs will directly talk of local politics, ghost stories, history and even folklore. One of the things I like to do when visiting a favourite working spot in the Pendle area, is to hum the tune to the Pendle folk song. It get’s me into the mindset of working the land for folk magic and it is a song that directly references both the landscape and the Pendle witches. You may also like to write your own Spellsongs (which is a growing folk based Pagan and Witch practice inspired both by old old folk magic ways of ‘humming magic’ and of course modern books and music like ‘The lost words Spellsongs’.
For an example of a modern spellsong, you might like to check out the ‘lost words blessing’ or my previous blog on the topic, titled ‘A spellsong for Pendle’.

4) Regional History And Politics.

Yes, I know. For many there is often a big eye roll at any mention of politics. However, despite the fact that most of us are fed up to the back teeth with what seems to be the universally bad, capitalist based, and unsustainable politics of today, it cannot be denied that politics does impact every area of our lives, and always has done. Witchcraft in itself is an act of political rebellion. After all, here in Britain, the last remnants of the Witchcraft acts were not repealed until 1951! Even then, it was replaced with the fraudulent mediums act. This act was repealed in 2008 and was replaced with the ‘consumer protections and unfair trading regulations 2008’. All of this occurring within what is for many, living memory.
Regional history and politics may throw up some interesting links when forming your own folk witch practices. For example, were there any Witch trials in your area? What specific charges were brought against those supposed witches? Are there any surviving trial documents that may hint at specific witch practices? Did a historical event such as this impact local practice? For example, here in Lancashire, many who practice non neo pagan influenced folk ways still do so discreetly either as solitary practitioners or in family units due to the still felt fall out of the notorious Pendle Witch trials.
What about class structure, business and poverty? Did these influence regional Witchcraft in your area? Another Lancastrian example would be that of the function of local good wives, who were still operating until the birth of the NHS in 1948. These good wives would be local folk workers who would help women in labour (what we would probably now call a birth Doula) and would also simultaneously support grieving widows who had lost spouses in mining accidents. In industrial areas you will often find folk magic practices, such a rules about not putting new shoes on tables in case it invites death, or handkerchief customs. Though not from Lancashire, the custom of men keeping their wife’s handkerchief in their pocket was to ensure that he would return home safely from the pits. Unfortunately, mining accidents were once very commonplace, so superstitions around ‘knockers’, shoes, and keeping charms that were gifted from loved ones close by to ensure you got home safely were fairly commonplace. This particular handkerchief custom was passed down to me from my maternal grandfather whose father worked the pits in and around Tyne and Wear as a reserved occupation during WW2. He later moved to London because he explicitly did not want his two sons working down the pits, the way in which he had been forced to do.
As well as this, Good Wives in the North of England also served as lay healer, herbalist and what we would now perhaps call death doula. She would wash the dead and prepare them for their funerals.
Politically speaking, Lancashire has had a lot of contentious issues around, from an entirely modern perspective, fracking has been a huge political issue over the last few years. As such, many local Witches, Pagans and conservation activists have teamed up to protest the unsustainable and dangerous practice of fracking.
So, it might be worth having a good rummage through your local history and politics to gain a deeper understanding of the other influences that may factor into your path.

5) Explore Places Of Power And Your Natural Landscape.

No matter where you live, be it in a sprawling suburban jungle, a towering city, the countryside, or by the sea, your local landscape will have a lot to share with you. Before settling down here in Lancashire, I moved about a lot! I have lived in Berkshire, the Republic of Ireland, London, Suffolk, and Surrey, and every time I would move, the first thing I would always do was head off and explore the local terrain. I would observe what plants and trees grew locally, and therefore what I might be able to forage for either food, medicinals, or as ingredients and tools for workings. I would wander off and spend hours walking local woodlands, downs, coastal paths, moors and forests. In so doing, I would acclimatise myself to the area and build a relationship with the land. I would make it my intention to visit places mentioned in folklore literature or urban legends, places of power, or lonely liminal spots such as bridges and corpse roads. In doing this, I not only quickly learnt my way around, but had an opportunity to get acquainted with local land spirits who may act as allies. Though not all… where many local spirits are more than willing to amiably work with you, there are those who do not take kindly to your presence and will make that known. So please exercise caution, common sense, and a well-practiced foundation in both psychic and magical protection.
Over the years, so much of my practice and the workings I have formulated have come directly from the inspiration gained from walking the landscape and working with it, not against it. There is sometimes an assumption that a spell or working must be as old as time itself, something passed down through generations or some ancient grimoire, and yes, where some older workings I have done have had desirable or fascinating outcomes, my most powerful workings, rituals and experiences have come from what my local landscape inspired within me. There can be an intense power from both spontaneity and intuitive workings. Sometimes these inspirations came from within my own creativity or from the sights I saw, plants I chanced to see while walking, or spirits I met. Connecting with your local landscape is probably the most empowering and enjoyable thing you can ever do. It’s all very well reading books of Witchcraft and learning to identify some plants and trees from books but really getting out there and experiencing the land and its energies for yourself is the best teacher you will ever have!
I think the wonderful Doreen Valiente had it right when she said “I’d say to a person who really wanted to know what was the spirit of witchcraft, that they’ll learn more, by say, going out on the downs at midnight and listening to the wind in the trees, and looking at the full moon, they’ll learn more of the spirits of witchcraft – the real spirits of witchcraft, in that way then they will by reading any amount of books”.

6) Connecting With The Spirits Of The Land.

In extension to the previous section, working directly with spirits of the land will also have a beneficial effect on one’s practice. I fully appreciate that for those who may be new to their path, connecting with or communing with local land spirits may seem a little advanced, or even intimidating. But remember, this isn’t an aspect you have to rush.
Connecting with local land spirits can be a gradual process that is built upon over time. The purpose of reaching out and forming amicable or friendly relationships with spirits of the land is twofold, it helps you form new and powerful allies that can positively influence and help your workings and rituals, as well as deepening your relationship to the landscape around you. Simple ways of forming connections to local land spirits is to explore the landscape and potentially leave safe, earth friendly and biodegradable offerings. Such as milk and honey, seeds, organic bread, flowers etc. If this does not appeal to you, you could try and do safe energy exchanges instead. One example of this is when I visit a local brook or particular stone. I ask for permission to send it energy and if they agree, I send them Reiki. In return, they share energy with me or information that can be psychically downloaded. This is a fairly common practice for folk witches who hold animistic beliefs, for we see the life and sacredness in all things. Everything in nature has a spirit and can be communed with if one knows how.
For the more experienced Witch, you may perhaps find more advanced techniques such ‘Lych Watching’ (which you can read about here if you are a premium content subscriber) or working with the Fae (or Feorin as they are called in Lancashire). For those of us who work with regional deities (as I do with Brigantia – one of the many presumed guises of the Goddess Brigid) we may decide to make pacts or directly call upon local deities, land spirits or the folk devil (sometimes referred to as the Horned God, Old Jack, Old Buck, Annwn, or Gwyn Ap Nudd – Note: To some these masculine deities are all different entities, to others they are all guises of one folk god or folk devil. Personal research and discernment is required here). For working directly with the native folk devil, I recommend reading Gemma Gary’s brilliantly informative book, ‘The Devils Dozen’.

7) Learn To Identify Local Plant life.

Where it cannot be denied that we live in an age of convenience, and many witch supplies are now available at the click of a button, this has the added downside of somewhat alienating many practitioners from their local landscape. At the risk of sounding like an occult snob, it does always surprise me when some practitioners cannot even identify the most common of trees or plants, and instead rely on internet shopping when they could easily go and cheaply forage for themselves. It does take time and dedication to safely learn tree and plant identification and to forage safely and responsibly, and I openly admit to still being a student of the land and it’s green life, and that it does help to have a husband who works in conservation who can identify most growing things and so help me with my learning, but taking the time to learn some basic, and if possible, extensive plant knowledge will pay in dividends! It means instead of ordering some white mountain sage for Saining or smudging, you can perhaps go and find a native substitute instead! Here in England, I like to use Mugwort instead of mountain sage. Not only because it is a native plant, but it grows so heavily in abundance every summer! Responsible foraging from the local landscape increases your connection and bond with the land, you learn your terrain and other plants that you may not need on that day, but, might need on another occasion. I can’t tell you the amount of times i’ve needed a plant or branch and suddenly remembered seeing on a previous excursion along the canal, in the woods, or growing at a disused industrial site, and so on. This connection and understanding of the landscape adds a new level of personal power to any working you are doing. For using locally sourced items is another way of drawing upon the sacred energy that lies all around you, as well as the knowledge and experience within yourself.
It also costs less and heavily reduces both one’s carbon footprint and reliance on capitalism…

8) Think About Potentially Incorporating Both Your Ancestry & Ancestral Veneration Into Your Practice.

For the folk witch, there is an obvious lean towards our local landscape and regional ways. However, there is also a secondary connection that many of us look to as well, and that is our ancestry and the ancestors themselves. Despite being born in England, my ancestry is predominantly Irish, then Scottish, with a little Welsh and Scandinavian. I am in the process of taking up my right to dual citizenship and join the Irish foreign births register. Partly because I am of course Anglo Irish, and also because I am extremely proud of my Celtic origins and am aiming to move to Ireland in the next two years. I work heavily with Irish deities (such as Brigid, Danu, Dagda and Manannan. Though Manannan also has obvious links to the Isle of Man too), my maiden name is Irish and my husband and I have named most our children with Gaelic first or middle names.
Other family links go to Scotland, with my father is descended from Scottish highlanders (some of whom were supposedly Jacobite rebels as well as loyalists to the English crown – families are complicated things, aren’t they?).
Because of my ancestry and the kinship and connection I feel to these two countries in particular, I have made a concerted effort to allow these two cultures to influence my practice. I study Irish fairy lore, language and witchcraft, I still observe some of the Irish folk ways passed down to me by both sides of my family. For example, the covering of mirrors when someone has died, or marking the soda bread with a cross, in order to let the fairies out who may have got caught in the harvesting of the wheat.
I am learning both Irish and Welsh languages (though I must admit that I seem to be doing far better with my Irish than I am my Welsh!) and I actively call to my ancestors through veneration and remembrance.
If you are looking to pursue folk witchcraft, you may also enjoy looking towards your ancestors and cultural ancestry for connection and inspiration. Consider looking into your family tree. Where do your ancestors come from?
Have they travelled a lot? (As mine have done for the last two generations – largely for work purposes, as was common with Irish people travelling to England and America for better opportunities). If so, why did they travel? Perhaps your family have been in and around one location for generations? If so, how does this affect your practice and does it deepen your connection to the land, or is it irrelevant to you? Ask yourself how you might work with your ancestors or ancestral cultures and how this might be able to inspire and bolster your practice.

9) Create Your Own Path.

There are a lot of tedious and frankly, arrogant people out there who like to tell you how you should, can or can’t practice witchcraft. To these people, quite honestly, I offer them an eye roll and a gesture including my middle finger.
Witchcraft has, and hopefully always will be, an expression of the self and based upon an individual’s needs and the influence and inspiration from the world around them, the culture and politics they are submerged in, and why it is that they practice the craft in the first place. As such, an individual seekers path is their own.
And yes, where there are certainly formalised paths out there where if you are part of it, you will naturally be expected to act within the parameters of that practice or lineage, outside of that practice, that person, witch, priest, priestess etc, has no jurisdiction over your practice.
If you are a solitary practitioner, you can practice your craft any way you want to, and it is your right to do so. Some will try to inform you that you must adhere to the harm none ethos, or the law of three. That you must work with the chakra system (personally, I think Hinduism and other faiths and cultures have been misappropriated enough over the years without me adding to it. It’s not that I’m opposed to working with other cultures, I just dislike how colonialist white culture has misappropriated other spiritual practices and only learn about it on a watered down and superficial level), or that you must train in this or that, or you must be initiated. It’s all gatekeeping nonsense. Formulate a practice and path that you resonate with, not one that will please or impress others. Don’t be afraid to go your own way with your craft. You have to live it, not those around you.

10) Consider Creating Your Own Tools From What You Have To Hand.

It’s certainly no lie that the modern Witch and Pagan communities have an abundance of crafts people and artists who make absolutely phenomenal tools. I have to admit that, for me personally, I am a little bit in love with the journals and grimoires created by Earthworks Journals. Everything from scrying bowls and oracle decks to wands and staffs can now be found online or at Pagan events that hold stalls. And while I will always have a soft spot for supporting small businesses and artists, there is nothing quite like making your own tools. These very well may be slightly crude when you first get going, but as you persevere and add to your arsenal, you will find that your tools get more refined and simply sing with power!
Over the years I have made or been gifted charms from locally sourced hag stones, wands from local trees, collected bones found while out walking to form what will be a divination set, and had handcrafted Boggart effigies crafted for me from local wood by a loved one. Each piece has its own energy and adds yet another layer of power in to how you connect and marry with the land in which you live, eat, sleep, make love, laugh and practice your craft.

I hope that you enjoyed this week’s blog and that it has offered some really helpful insights into how you may pursue your very own folk witch practice!

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From the time, mists, and the distance between us, blessings from me to you!