Animist poet
For a long time, these two facets of human experience have been on opposing sides, clashing over everything from big, universal questions – why are we here? – to intimate, personal ones – is my sexuality ok?
Animism might seem to conflict with science too, at first glance. But animism isn’t a religion, nor a New Age spiritual movement, and it’s relationship with science can be surprising.
The word witch traces back to the Old English wicce/wicca meaning wise person, magician or sorceress, and possibly futher back into Proto-Germanic and Proto-Indo_European with a relation to words meaning sacred, to divide, to divine or to wake.
In the modern world, witchcraft encompasses a vast array of practices, beliefs and traditions. Many of these have roots in ancient Northern European paths, while others are rooted in other lands and cultures. It’s relationship with animist is fluid and complex; these are areas of living experience that aren’t easily defined into tidy boxes, and they vary between people, place and time.
But for me, witchcraft is a part of animism and also a religion that grew out of animism. It’s a part of animism because much of non-religious witchcraft in the UK and other European countries is a continuation of deeply animistic folk magic, mysticism and reverance for the land and ancestors. These are practices that our ancestors have held and worked with for millenia, and while in witchcraft they take on a particular aesthetic, structure or intent, they are still deeply concerned with the relationships between people, their land and their community.
In this way witchcraft is a branch of the tree of animism, a particularly Northern European branch with rich modern resources.
But witchcraft can also be a religion, when it becomes hierarchical and organised around specific rules, such as which deities to honour and which ceremonies to practice at certain times. As we’ve talk about, animism is not a religion; and while our animistic ancestors would certainly have recognised the deities and ceremonies used in modern religious witchcraft, the highly ordered practice between separate communities would be alien to them.
And neither is all animism witchcraft; many people who practice animism use no folk magic at all. They work with angels or ancestors but no pantheistic deities or land spirits, and their ceremonies draw from completely different animistic roots and lands.
When we’re talking about deeply personal spiritual experiences and concepts like this, it’s important to remember that we can’t – and dont need to – define the experiences of others for them. While I call my spiritual practices animism, others who have the same viewpoints and methods use different words, like witchcraft. While shared language is helpful, so that we can share and learn from each other, we have to remember that these words are simply viewfinders that help us work within a vast and ambiguous field of experience.
What matters more is our own personal understanding of the terms we use and the methods we apply, and our ability to work with them is a way that’s helpful for ourselves and for others.
Magical and animistic practices that are good starting points for people of Northern European descent:
This isn’t an exhaustive list, but merely a place to start working with animism and magic that honours your own heritage while respecting the heritage of others enough to not occupy it.
Those of us with Northern European heritage have rich roots of animist to draw upon in our practice, and while the animism of other cultures can be beautiful and inspiring, we have to be careful not to bring materialist and collonialist attitudes to our spiritual practice.
It’s clear that all humans have animist heritage and access to magical methods, but that when we take the spiritual language and methods of cultures we don’t belong to, we rip them from their roots, damaging both our own practice and that of the people we took them from.
Alternative medicine is a range of “systems of healing or treating disease not included in the traditional medical curricula of the US and UK”.*
It includes many methods that you’re probably familiar with, from vitamins to reiki, and it can overlap with some animist practices, notably energy medicine, herbalism and folk magic.
Alternative medicine is a big umbrella containing everything from relatively scientific osteopathy for backache to fermented cabbage for homosexuality (no really*). Saying that a practice is ‘alternative medicine’ tells us very little about it’s origins, function, effectiveness or intent.
But a common misconception is that animism itself is an ‘alternative medicine’ like reiki or herbalism. While animist practice can include methods that have healing effects, like herbalism or energy medicine, a person’s animist practice doesn’t have to include any of these. And it’s possible for an animist to use these methods without any intent of healing or treating disease.
Animism is a highly practical path which focuses on effective solutions over ideology. Animist methods rarely conflict with traditional medical treatments in the way that alternative medicine can. Because practical and effective solutions are the goal in animism, refusing treatment in favor of unproven methods is very unlikely.
This means that if a medical treatment is the best solution to a problem, that’s the solution we use. Conversely, if it means that combining animist practices with traditional medicine is the best solution, that’s what we’ll do. Often, in Western animism, this means that animist practices are used to support the patient or prevent illness in the first place.
For example, animist methods can reduce stress, which has been proven to cause ill health. They can also be used to change destructive behaviour, such as smoking, or to support a patient in following their medical treatment more reliably.
And animist methods of working with psychoactive plants are becoming more and more recognised for their potent healing potential in social, psychological and terminal illness.*
Rather than an alternative medicine, animism is a personal and communal spiritual stance. It offers no guarantees and endorses no experts, rather demanding that we accept the uncertainty of life as it is.
