Witch in the Midst of Menopause: Jessica Jessica, a powerful witch known for her potions and divination skills, finds herself in the midst of menopause, a natural phase of a woman's life that brings significant physical and emotional changes. As her body goes through these transformations, Jessica's magical abilities are both amplified and challenged. **Menopause, a natural phase** Menopause is a natural phase in a woman's life, marking the end of her reproductive years. It usually occurs between the ages of 45 and 55 and is characterized by a decline in estrogen production, leading to various symptoms such as hot flashes, mood swings, and changes in menstrual cycles. **The challenges faced by Jessica** For Jessica, menopause brings unique challenges to her life as a witch. The hormonal imbalance and physical discomfort she experiences can affect her magical abilities.
The hormonal imbalance and physical discomfort she experiences can affect her magical abilities. Spells that once flowed effortlessly from her fingertips may now require more energy and focus. **Amplification of magical abilities** On the other hand, menopause can also amplify certain aspects of Jessica's magical abilities.
Blog Post 203 – What is New World Witchery?, Part II (Witchcraft is an Amoral (not Immoral) Act)
This post is part of my ongoing series trying to use folklore, history, and contemporary accounts of folk magic to paint a picture of what “New World Witchery” might look like. If you haven’t already done so, you may want to read the previous post, “What is New World Witchery?, Part I (Irrational Pragmatism).” Or don’t. I’m not the boss of you. I have already said there what I will reiterate here: that my attempt to lay out some sort of shape that defines New World Witchcraft practices is likely to satisfy no one (not even me). I undertake this effort largely because I think it gives me a point of reference when I’m developing other articles and trying to see how distinctly “New World” certain practices are. There will always be exceptions, of course. Rules and witchcraft have a murky, complicated relationship, a thought which brings me to the subject of today’s section:
Witchcraft is an Amoral (not Immoral) Act
Despite a common popular conception in parts of early America, most witches are not interested in worshiping a literal Christian Devil or sending random blights over their neighbors’ crops. That doesn’t mean witches do no harm—they seem to do a lot of it, at least in accounts historical and folkloric. For instance, many witches will tie up a rag to an axe handle or fence post in order to steal milk from their neighbors’ cows, thereby stealing directly from the people around them. Seldom are those targeted by witches run into ruin or completely deprived because of the witch’s interference, although it may cause them some anxiety and trouble. The magical theft seems to be an extension of the pragmatism mentioned previously, though, offering the witches involved a way to sustain themselves. There are stories of people being tormented to the point of death, of course, but as in the famous Bell Witch case, much of the lore surrounding such attacks implies that the target has wronged the witch in some way, and that the witch is simply bypassing conventional justice for her own brand (see Keith Thomas’ essay on English witchcraft for a good outline of that argument, which applies equally in a number of Colonial-era witchcraft cases).
Witchcraft is not an act of evil unless it is being labeled that way by those not practicing it, but its applications are often morally ambiguous, verging on unethical. Take for example, the case of Mont and Duck Moore in the Blue Ridge Mountains. Duck would hex livestock within the community, and then Mont would remove the curse…for a fee, of course. This was an act of commerce far more than it was an act of evil. Or at least, it was evil in proportion to its pragmatic approach to earning a living. The case of Betty Booker mentioned previously provides an example with a bit less racketeering. At the far end of the spectrum we have the case of “The Witch of Pungo,” Grace Sherwood, who provided a variety of cures for her community in Virginia, only to end up being “swum” for her troubles (fortunately, she survived the experience). Sherwood reportedly stirred up the ire of some of her neighbors through her witchy ways, but seldom held back in her condemnation of those same neighbors when they leveled accusations against her. Folk magic and witchcraft, as we have seen already, are about meeting needs, and those needs are frequently morally dubious, much more so than the people who perform conjurations to help meet those needs. Cheo Torres noted that he was once asked what people liked to ask curanderas to do for them by a reporter. He replied: “Well, I said, young men usually want something to help them get sex…[M]idle-aged women usually want something to make their husbands love them again, sine that spark has left their lives. Middle-aged men want something to help them deal with the old aches and pains of their arthritis or their old football injuries. Older women wanted something to help them win at bingo or the lottery. And older men usually wanted something to attract younger women.” Clearly, meeting the needs of those who come to them is what creates moral ambiguity, far more than a witch’s partnership with a particular imp or spirit (although we’ll be getting to that topic soon enough).
Statue of Grace Sherwood on Witchduck Rd., Virginia Beach, VA. By Lago Mar [CC BY-SA 4.0], via Wikimedia Commons A New World Witch is accountable to herself, and answers to her own sense of morality. Some stories demonstrate a witch paying a price exacted later by a Devil, but for the most part any suffering they find is at the hands of those who work countermagic against them—for example in tales where a hexed butterchurn is used to reverse harm upon the witch who cast the curse in the first place. One informant shared a just such a reversal with me regarding the Evil Eye:
“If your infant is thought to have been given the Evil Eye, it will display tantrums, inexplicable fits, crying, fever, coupled with nausea out of nowhere. If this is determined to be the case, the one suspected of giving the Evil Eye to the child must be confronted in front of said child, and be asked to submit (pass along with their mouth or spit in a glass of water) their saliva to the infant for it to ingest… Giving of themselves a part of them, to queue [quell] its curse.”
The person who gave the Evil Eye was expected to be a person that could be confronted, negotiated with, a part of a community that operated by informal, unofficial, but very potent magical “rules” that could flex and adjust to particular circumstances.
Justice is negotiated in individual encounters rather than through uniform rules. Witches like Sherwood may have had tempestuous personalities but still acted as forces for good in their communities. Milk-stealing witches met their needs through magic, often because they had fallen through any social networks of support that were supposed to exist in their communities, and frequently paid an eventual price for their deeds at the hands of those they’d wronged. Some witches played a system, as in the case of Mont and Duck, and were tolerated by the community at least for a time. No one, it seems, in history or folklore, expects the witch to act in a morally “mainstream” manner, but to operate under her own code of right and wrong (and any shades of gray between).
Next time: Witches Have a Lot of Friends (You Just Can’t See Many of Them).
Thanks for reading!
The person who gave the Evil Eye was expected to be a person that could be confronted, negotiated with, a part of a community that operated by informal, unofficial, but very potent magical “rules” that could flex and adjust to particular circumstances.
The surge of hormones and the increase in her internal power may enhance her connection to the supernatural world. She may experience heightened intuition, clearer visions, and a deeper understanding of the mystical arts. **Navigating emotional turmoil** The emotional rollercoaster that comes with menopause poses another hurdle for Jessica. Mood swings, irritability, and anxiety can affect her concentration and spellcasting abilities. It becomes crucial for her to develop coping strategies and find balance amidst the hormonal changes. **Embracing self-care and support** As Jessica navigates through menopause, self-care and support become paramount. Engaging in activities like meditation, yoga, and journaling can help alleviate physical and emotional symptoms, providing a sense of serenity and clarity. Seeking the guidance of fellow witches or joining a supportive coven can offer comfort and a sense of community during this transformative phase. **Embracing the power within** Menopause, despite its challenges, presents an opportunity for Jessica to embrace the power within herself fully. It marks a transition into a new phase of life where she can harness her magical abilities in different ways. By understanding and accepting the changes that menopause brings, Jessica can emerge even stronger and more enlightened as a witch..
Reviews for "university of missouri kansas city mascot"
Warning: foreach() argument must be of type array|object, string given in /home/default/EN-magic-CATALOG2/data/templates/templ04.txt on line 198