The term Witchcraft was shaped and contextualized by Christianity since its establishment in Rome, to describe a series of forbidden practices aimed at invoking certain malevolent entities in exchange for personal gains, whether beneficial or harmful. But is that truly what Witchcraft is?
It is essential to reflect on the fact that Judaism, Christianity, and later Islam—all being religions that declare the existence of a SINGLE CREATOR-GOD—could not accept or tolerate the idea that other peoples had their own religions and beliefs, with different interpretations of the creation of the universe. As monotheism became dominant, it oppressed, punished, and even exterminated those who did not renounce their faith and traditions.
With the support of the Roman Empire’s political power, monotheism sought to subdue all peoples and force them under one law and one truth. As a result, anything that opposed this “truth”—the dogma and orthodoxy of these religions—was demonized and persecuted, branding those who defied it with terms like pagans, witches, heretics, infidels, and idolaters.
That is why, every October, we Seax-Wiccans remember and honor the memory of the Saxons who were massacred by Charlemagne in the Massacre of Verden.
In reality, Witchcraft is the religious practice of certain rites and traditions that have survived through folklore, oral tradition, and superstition. The entities invoked in these practices are not demons or malevolent beings, but rather the gods of non-monotheistic cultures, reflecting the values and societies that worshiped them.
The Witchcraft that survived was not exactly the practice of the “priests” in ancient temples—those were the first to be eliminated by Christians. Instead, it was preserved by those who lived far from populated centers, whose beliefs and practices exerted a mystical and powerful influence on the collective consciousness due to their connection to the divine and the unseen. This stems from shamanic practices, which blend the cultural beliefs of a society with a mystical worldview.
For example, the traditions of the Germanic tribes, closely related to Norse worship, were preserved thanks to the shamans. The word shaman comes from Siberia and Mongolia, meaning “one who knows.” Shamans were healers, much like the Wicca—an Old English word meaning “wise one”—who were also healers in Anglo-Saxon communities. These individuals claimed descent from a special race, possessing extrasensory abilities and a direct connection to the gods, enabling them to perform “miracles,” what we now call magic.
Several modern scholars, such as Mircea Eliade and Carl Gustav Jung, have studied these phenomena. They concluded that these systems are not mere fantasies but part of something much larger than the human psyche—a mystical process that transcends mere belief. Faith, however, is the foundation that sustains it. This is why Raymond Buckland referred to this phenomenon as religio-magic.
The Anglo-Saxon word Wicca was eventually adapted into the English word Witch, and thus the term Witchcraft—which we translate into Spanish as “Brujería”—was born.
With this context in mind, it’s important to clarify something: calling oneself a “witch” does not automatically make one a witch. It takes more than self-study or superficial exploration. A witch is the product of a long evolutionary process of knowledge passed down from one generation to another. This lineage has evolved, adopted, and adapted methods and systems that work within the modern world. These practices have been organized and sometimes structured into hierarchies, whether vertical or horizontal, depending on the group or its founders.
I can confidently say that I am a witch, internationally recognized, belonging to the Seax-Wica tradition—Saxon Witchcraft—which venerates gods from the Germanic-Norse pantheon, particularly the Saxon tribe, with Woden and Frig as our patron deities.
No religion guarantees the moral quality of a person, but every religion expects its followers to embody the virtues of their gods. In Seax-Wica, our gods represent wisdom, intelligence, precognition, love, justice, and strength.
There is nothing harmful or evil about our path. Speaking specifically of Seax-Wiccans, we don’t see ourselves as beings solely devoted to doing good or avoiding evil. Instead, we live by principles of intelligence, justice, and necessity, filled with love, joy, and wisdom, respecting our freedom and the freedom of others. In some cases, the end may justify the means.
This is our position, and it is one that everyone must understand before judging us.
We have power, and we know how to use it well.
EXTRACT WITH PERMISSION- ©The Forest – A further guide for the Experienced Seax-Wica Practitioner: Insights After a Decade of Practice(2019) by Juan Manuel Espinoza Guzmán.
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