In folklore and mythology, witches have long been associated with broomsticks, often depicted as riding them through the night sky. However, there is one curious variation known as the malicious witch broom, which has a dark and sinister reputation. The malicious witch broom is described as a supernatural object imbued with evil and malevolent powers. It is said to have a mind of its own, acting independently from the witch who rides it. This broomstick is believed to be cursed, bringing misfortune, chaos, and harm to all in its path. Legend has it that the malicious witch broom was created through a forbidden ritual performed by a powerful coven of witches.
Legend has it that the malicious witch broom was created through a forbidden ritual performed by a powerful coven of witches. The ritual involved invoking dark spirits, which would then possess an ordinary broom, turning it into a vessel of wickedness. This enchanted broom would become an instrument of chaos and destruction whenever it was ridden by a witch.
Malicious witch broom
Can witches really fly? Well yes, but rarely on broomsticks. The broomstick is often associated with witches for many reasons (including the simple fact that historical witches didn't have vacuums, but brooms were always at hand). The modern portrayals of witches flying, such as in The Wizard of Oz or the Harry Potter movies, has proven to be entertaining to millions of people; that said, brooms are not very effective flying machines. They lack any kind of propulsion system or comfortable seating.
In my experience there are two ways that witches actually do fly: by way of ointments and ingestion of plant entheogens, and a technique that I call dream trance or dreaming awake. My book, The Flying Witches of Veracruz: A Shaman's True Story of Indigenous Witchcraft, Devil's Weed, and Trance Healing in Aztec Brujeria, recounts my experiences learning both of these techniques of flying on the wings of perception from present day witches in rural areas of Mexico (mostly in the Tuxtlas mountain region of Veracruz state that is historically famous for its witches).
That mysticism, magic, and witchcraft pervades the area of the Tuxtlas is hardly surprising given its past history. The prehistoric and mysterious Olmec civilization, famous for their colossal stone heads, inhabited the region from approximately 1500 BCE to CE 300, after which the Teotihuacan people thrived in the area of Matacapan and later built the massive pyramids and magical city of Teotihuacan to the northwest of the Tuxtlas. The Pyramid of the Sun, built by the Teotihuacans, is one of the largest in the world. The Aztecs conquered the area next and reigned until the time of the Spaniards.
All of the pre-Columbian civilizations had at their core what modern people would refer to as magical or supernatural practices and beliefs. Even after Cortez and the Spanish missionaries decimated the native population, the magical systems continued, albeit covertly, and were gradually mixed with the magic-religious practices of the African slaves introduced to the area in the early 1500s. Today, the rural spiritualism of the area is a combination of Aztec brujeria, African-Haitian Voudon, Cuban Santería, and Christianity. Complementing and enhancing the mystical spiritualism of the area is the natural ambiance: Mist-shrouded extinct and dormant volcanoes, waterfalls, lagoons, and coastal sand dunes make the rain forest of the Tuxtlas region the perfect natural backdrop for witchcraft and magic.
My first encounter with the flying witches occurred when I was drawn to the annual Congreso Internacional de Brujeria (the International Conference of Witchcraft) in the "witch capital of Mexico," the city of Catemaco. On this first occasion I was poisoned by a malicious and jealous local male witch who spiked my margarita with the seeds of the datura plant. This caused me to "fly" to the cave of the dead, where I was found by a well-known curandero/brujo, who subsequently healed me and became my teacher of witchcraft and healing.
This amazing man also introduced me to the women witches, one of whom was my teacher in flying (through the use of various species of datura plants through ingestion and applying a specially-brewed ointment to mucous membranes). For humor and the sheer fun of poking at ancient stereotypes, my teacher once brought forth a miniature broomstick that she stirred the bubbling cauldron of datura with and that we then used to apply the ointment. From these "flights" I learned to fly to alternate states of reality, where my spirit allies taught me how to facilitate healing and diffuse evil spells cast by witches of mal intent. The spirits of helping animals acquired during these flights in the dream trance (mine include condor, a female and male wolf, cougar, snake, and even the ancient dwarf king from the pyramids of Uxmal) are an integral part of working with both good and evil witchcraft, hexing and curing.
The concept and reality of a person being both a curandero and a brujo comes from both a practical and cultural perspective of the people of the Tuxtlas; there are good witches and evil witches, and even witches that are both. I am simply using the terms witch and witchcraft to describe the people and events in The Flying Witches of Veracruz because they are the best English words I have to use. Brujeria is the Spanish word that most closely translates to witchcraft in English. However, like the English term witchcraft, the Spanish word brujeria is most commonly used to describe the evil or negative aspects and functions of the craft (even though most people with interest in this topic would agree that there are both good witches and bad witches, ergo good brujos and bad brujos).
In Spanish the word curandera or curandero (female and male, respectively) refers to a folk healer that "cures." In this context there is no negative connotation associated with these practitioners. But in my experiences with the healers (good witches) it became apparent that in order to be proficient at their work the healers needed to be versed in the art of evil hexing caused by bad witches. So, quite naturally their knowledge and experience necessarily included both spectrums of the craft. The Nahuatl word that most accurately describes the practitioners that became my teachers is tetlachihuic. However, it must be noted that the Aztec language of Nahuatl contains some forty different words that translate into various specialties of witches, sorcerers, and spiritual healers, such is the range and depth of their knowledge of the supernatural. The tetlachihuics can be described as women or men with supernatural abilities to either induce or cure illness; manipulate people's consciousness for either good or bad; alter or influence events and circumstances through incantations, prayers, rites, ceremonies, and the use of amulets, talismans, and effigies; and are skilled in the use of plants and animals.
The "master" witches I encountered in the Tuxtlas, and that ended up being my teachers, had all of the abilities of the tetlachihuic, plus many more. Specifically, they are also specialists in what I call conscious dreaming or dream trance. This is a state of consciousness that allows the witch to consciously "fly" into the realm of the spirit underworld and "bring back" into everyday life information on illness and curing (especially having to do with soul loss or spirit possession). My teachers of witchcraft are so highly skilled at manipulating consciousness via the dream trance that they can even manipulate the dream trance of others. Throughout my latest book you will have the opportunity to see exactly what I experienced and how I learned through their teachings.
In the beginning of my instruction, I was given various species of the datura plant (devil's weed) to facilitate the dream trance state. Once I had experienced the dream trance state via the datura sufficiently to alter my "everyday" or "normal" consciousness, the datura was no longer necessary, although it was still employed on some occasions during extreme circumstances.
The usage of datura leads to a deviation in practicality with this latest book. I do not advise anyone to ingest datura. I was thrown into the world of datura without my consent, and I am lucky to be alive and relatively sane. Datura usage is included in this book simply because it was a major factor and central part of my lessons with this specific class of witches. However, the main crux of the knowledge shared with me by my teachers and what I want to share with you, is the dream trance and positive applications of working with the spirits of the underworld. Witchcraft in the Tuxtlas is fundamentally about spirit possession and/or soul loss. It is not necessary to experience or work in the realms of spirits and souls with datura. That's just what happened to me when I went to Veracruz.
Practically speaking, I would make at least three separate contexts for spirit possession as I was introduced to it in the Tuxtlas. First, and most rarely, are people afflicted involuntarily by a spirit. Second are those that voluntarily are possessed, such as witches, shamans, sorcerers, etc. Third are those possessed involuntarily by a spirit not acting entirely of its own volition but rather at the bidding of someone controlling it (such as a witch or shaman).
With soul loss there are two main categories: the first is involuntary soul loss through extreme personal events, or the soul being taken by a witch or shaman. The second is voluntary soul loss by witches and shamans that send their souls flying into other worlds.
The concepts and experiences of working with spirits and souls during the flight of the dream trance is the central form of witchcraft that I experienced with the witches of Catemaco and the Tuxtlas mountain region. The flying witches also taught me that there are four main types of witches: the "little witches" that dabble in love potions and giving people bad luck, the "black witches" whose main intent is to harm and are effective from any distance, the "witches of death" who kill and suck the juices of their victims, and the many levels of curanderos involved in healing in the community.
My teachers put me through arduous trials and tests in order to experience all four types of witchcraft. In The Flying Witches of Veracruz I write about passing through these rights of initiation and with the help of my spirit allies become an experienced curandero/brujo, a tetlachihuic, in the ancient traditions of the indigenous people of the amazing Tuxtlas. From love potions to stealing souls through murderous acts, beautiful and amazing trips flying on the wings of perception to soul possession by malevolent spirits, the tetlachihuic works with many different circumstances and levels of awareness, perception, time, and reality.
Although, many of the experiences I share may be disturbing to some people, as they were to me, ultimately the healing knowledge acquired from these experiences I feel was worth the price and merits sharing. And boy was it a wild ride. The witches of Veracruz most certainly can fly.
The usage of datura leads to a deviation in practicality with this latest book. I do not advise anyone to ingest datura. I was thrown into the world of datura without my consent, and I am lucky to be alive and relatively sane. Datura usage is included in this book simply because it was a major factor and central part of my lessons with this specific class of witches. However, the main crux of the knowledge shared with me by my teachers and what I want to share with you, is the dream trance and positive applications of working with the spirits of the underworld. Witchcraft in the Tuxtlas is fundamentally about spirit possession and/or soul loss. It is not necessary to experience or work in the realms of spirits and souls with datura. That's just what happened to me when I went to Veracruz.
Once the broom was imbued with dark magic, it would take on a life of its own. It would twist and contort, emitting eerie cackles and creating an unsettling atmosphere. The malicious witch broom had the ability to fly at incredible speeds, defying the laws of physics and leaving a trail of chaos in its wake. The broomstick was not only dangerous for those who encountered it but also for the witch who rode it. It was believed that the malicious witch broom would eventually turn on its own master, consuming her with its malevolent power. This added an element of danger and self-destruction to the witches who chose to ride the broomstick. The malicious witch broom was said to possess the ability to cast curses. It was believed that if the broom flew over a village or town, it would bring sickness, crop failure, and other calamities in its wake. People would take precautions to protect themselves from this cursed broom, such as performing purification rituals or creating powerful talismans. Despite its fearsome reputation, the malicious witch broom has become more of a legend and cautionary tale than a reality. It is often referenced in literature, artwork, and popular culture, adding a touch of dark magic and mystery to stories about witches and the supernatural. In conclusion, the malicious witch broom is a mysterious and eerie concept associated with folklore and mythology. It represents the dark side of witchcraft, embodying chaos, destruction, and curses. While its existence may be more fiction than reality, the legend of the malicious witch broom continues to captivate imaginations and add an element of danger to tales of witches and their broomsticks..
Reviews for "The Strange Powers of the Malicious Witch Broom: A Deep Dive into the Supernatural"
1. Sophia - 2/5 stars - I was really excited to read "Malicious Witch Broom" based on the intriguing premise, but unfortunately, it fell flat for me. The characters felt one-dimensional and lacked depth, which made it hard for me to connect with them. The pacing was also quite slow, with not much happening for the majority of the book. I kept waiting for something exciting or plot-twisting to occur, but it never really did. Overall, I found "Malicious Witch Broom" to be underwhelming and didn't live up to my expectations.
2. Josh - 1/5 stars - This book was a complete disappointment. The writing style was awkward and the dialogue felt forced. I found myself constantly questioning the decisions and actions of the characters, as they seemed illogical and unrealistic. Additionally, the plot was predictable and lacked any originality. It felt like the author was simply following a formula for witch-themed books without adding anything new or unique. I wouldn't recommend "Malicious Witch Broom" to anyone looking for a captivating and well-written story.
3. Emily - 2/5 stars - "Malicious Witch Broom" had the potential to be an intriguing and engaging read, but it ultimately fell short for me. The world-building was lackluster and didn't fully immerse me in the story. There were inconsistencies in the rules and abilities of the witches, which was confusing and disrupted the flow of the narrative. The romance subplot also felt forced and unnecessary, taking away from the main plotline. I struggled to stay engaged with the story and ultimately found myself disappointed with the outcome.
4. Liam - 2.5/5 stars - While "Malicious Witch Broom" had its moments, I ultimately found it to be a mediocre read. The writing was decent, but the story lacked depth and complexity. The characters were forgettable and I had a hard time investing in their journey. The ending was also lackluster, with loose ends left untied and unresolved plot points. Overall, "Malicious Witch Broom" failed to captivate me and didn't leave a lasting impression.