Book Review: Polish Folk Magic by Joanna Tarnawska

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this deck in exchange for an honest review.

I don't know about you, but I have not felt like I have been able to catch a break in 2026. It has been one thing after another, which has meant my blog and reading have been put on the back burner. I haven't felt like reading, writing, or even practicing because I simply have no energy left to give. I know this is all part of the plot, especially if you live in the United States. The strategy is to overwhelm us to the point where we feel so exhausted that we give up fighting. Despite how exhausted I am, fighting politically has not taken the back burner, and I will continue to stay informed, show up, and do what is necessary to protect my community. Unsurprisingly, witchcraft is a great resource to rely on during trying times, as it has historically been used by oppressed peoples to fight against their oppressors.

A couple of months ago, Crossed Crow Books reached out to see if I was interested in reviewing any of their recent titles. I could not pass up the opportunity to read and review Polish Folk Magic: Ancestral Lore & Traditions of the West Slavs by Joanna Tarnawska, and I am so thankful I didn't. Tarnawska is a Polish native and folk practitioner, giving her the true inside scoop on Polish folk magic without the outsider's perspective. 

Polish Folk Magic opens with a brief introduction explaining who and what the book is for. First and foremost, Tarnawska is honest that she is just scratching the surface of Polish folk magic, as traditions and stories vary by region and culture. She notes that her book is heavily sourced and encourages the reader to turn to these primary sources to learn more. Finally, she makes it known that Polish Folk Magic is for the Slavic/Polish diaspora and those interested in appreciating the Slavic/Polish culture. My heart sang with joy when I read the final introductory paragraph. 

Many of us here in the United States and abroad in other colonized nations are searching desperately for cultural and ancestral roots that have been stripped away from us due to assimilation, loss of records, and time. If you spend any time on Threads, you will routinely see Europeans making fun of Americans trying to connect with our ancestral roots without realizing the sense of loss so many of us feel. We are living on stolen land with little to no connection to our ancestors, leaving a gaping hole in our sense of community and connection. Many of our ancestors immigrated out of necessity, to escape famine, war, and poverty, only to end up right back in those situations when they landed on foreign soil. They were relegated to slums, stripped of their valuables, denied access to certain jobs and places of business, and often forced to assimilate by changing their names, hiding their culture, and disguising their accents. This resulted in fragmented family histories, stripped of culture and heritage. Tarnawska recognizes that those who belong to the Slavic diaspora are seeking connection, and attempts to begin filling that void with her work. We need more books like Polish Folk Magic, written by those who are currently living and breathing the unbroken traditions of our homelands, so that those of us seeking connection can find our way home.

As mentioned earlier, Tarnawska takes an academic approach to Polish folk magic, while still remaining accessible. This is not your traditional how-to book, focusing primarily on laying the foundation of what Polish folk magic is, how it works, and tracing the history of the practices. This makes Polish Folk Magic a one-of-a-kind primer to understanding the Polish folk magic tradition, acting as a jumping point for those of us outside of current culture. Tarnawska covers everything from history, traditions, and folklore to types of magic, spells, spirits, and holidays. Throughout, Tarnawska offers personal insights into her practice and those of nearby regions, making sure to remind us that she is not able to cover everything within the scope of this book. However, Tarnawska still creates an excellent introduction that left me with plenty of ideas on where to start tracing my own Swedish and Scottish roots. And that is one of the great things about Tarnawska's work; you don't have to be Polish or Slavic or of that diaspora to find value in her work. In fact, much of the folklore Tarnawska discusses overlaps heavily with other cultures in the region, helping to set the stage for your future research.

Apart from offering one of the best introductory books I have ever read, Tarnawska also makes important connections between what our ancestors did and how we can use it in our modern world. Just as our ancestors fought against famine and uncertainty, so do we. While most of us are no longer living an agrarian life, that doesn't mean the earth's cycles don't pertain to us. On top of this, the threats they faced are the same we face today, just on a larger scale. Tarnawska encourages the readers to apply the foundations she lays to fighting climate change, tyrannical governments, capitalism, and other diseases of our modern world. I wish she had expanded on this a bit more, but I hope she will write more in the future.

Overall, I cannot give Polish Folk Magic: Ancestral Lore & Traditions of the West Slavs by Joanna Tarnawska enough praise. If you are of the Salvic diaspora or not, I highly encourage you to pick up a copy if you are trying to reconnect with your ancestral roots and decolonize your practice. The approach Tarnawska takes is one that you can easily apply to any country/culture/heritage, and her work offers valuable insight into understanding where much of the folk practices in the United States originates from.

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Magical Properties of Amazonite

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A Complete Guide to Berkana, the Birch Rune

Today, we continue our runic study journey by looking at Berkana (BER-kah-no), the Birch rune from the third ætt. Berkana (ᛒ) is associated with renewal, fertility, new beginnings, growth, and the divine feminine. Being part of the third ætt makes it part of Tyr's ætt, which is the final grouping associated with mature life and traditions, which makes sense when looking at the deeper meaning of Berkana.

As seen in my previous runic guides, today's post will include a deep dive into the runic poems, Berkano's cultural significance, its correspondences, how to work with it, its meaning in a spread, and its relationships with runes. Also included is a free printable for your Book of Shadows or Grimoire!

Berkana's Portrayal in the Rune Poems

Berkana (ᛒ) is the first rune in the second ætt, which belongs to Hel. This ætt is characterized by ordeal, disruption, and necessity. Where the first ætt establishes order and potential, the second ætt confronts the forces that break, constrain, and test that order. Hagalaz, being the first rune of the ætt, symbolizes the storm, the violent disruptor, that clears the path for the journey ahead. Like many of the runes I have discussed before, Hagalaz appears in all three runic poems, suggesting similar cultural meanings across the continent.

Icelandic Rune Poem                                  Translation:

Bjarkan er laufgat lim ok lítit tré                  Birch is a leafy twig and little tree

ok ungsamligr viðr.                                       and fresh young shrub.

Anglo-Saxon Rune Poem                            Translation:

Beorc bẏþ bleda leas,                                   Birch is fruitless;

bereþ efne sƿa ðeah tanas butan tudder,     yet it bears shoots without seeds,

biþ on telgum ƿlitig,                                      it is beautiful on its boughs,

heah on helme hrẏsted fægere,                    tall on its crown, fairly adorned,

geloden leafum, lẏfte getenge.                     laden with leaves, touching the sky.

Norwegian Rune Poem                               Translation:

Bjarkan er laufgrønstr líma;                         Birch has the greenest leaves of any shrub;

Loki bar flærða tíma.                                    Loki was fortunate in his deceit.

As with the other runes, the runic poems about Berkana have similar underlying themes. The first being the mention of the birch. The birch is a pioneer species, meaning it is the first tree to repopulate a disturbed area. It is also among the first to leaf in the spring. These factors make it a natural symbol of renewal, strength, and new beginnings. This association is reinforced by their emphasis on youth and new growth: "little tree," "fresh young shrub," "laden with leaves." This growth is fast and sometimes even unpredictable, just like the transition from winter to spring is often rife with storms.

The Anglo-Saxon rune poem offers the most insight, however, into the meaning of Berkana, specifically in its opening lines: "Birch is fruitless; yet it bears shoots without seeds..." The birch does not produce fruit like oak or apple trees do, yet they still manage to flourish, even in harsh climates. This juxtaposition of apparent barrenness with visible vitality suggests that growth is not strictly reproductive. Instead, growth is a process rather than an outcome that is happening even if the final product of "fruit" is not visible. This is an excellent reminder that our own spiritual growth may not bear the fruit we wish or be visible to others.

Unlike the other poems, the Icelandic rune poem specifically mentions Loki. On the surface, this seems like an odd god to put beside the motherly nature of the birch, but looking into Loki's history, his association with the birch makes sense. According to the Eddas, Loki gave birth to Sleipnir, Odin's eight-legged horse. Since Berkana is often associated with births and pregnancy, it makes sense that Loki would be included. Loki is also often the trigger that leads to significant change and ultimately renewal. This suggests that while Berkana's change is gentle, it can also be chaotic, disruptive, and unpredictable.

Outside of the poems, many suggest that Berkana's symbol, ᛒ, resembles breasts or breasts and a pregnant belly. I see how both could potentially be true, but there is no concrete evidence that the Norse viewed the symbol in this way (at least not to my knowledge). Needless to say, all of this suggests Berkana's association with new life, creativity, pregnancy, cultivation, renewal, and new beginnings, but may be invisible or beneath the surface.

Berkana's Cultural Significance

The most notable and easily provable cultural significance of Berkana is its use in writing systems. As with all the other runes, Berkana appears on stones and way posts, communicating important information to any passersby. This can be seen on the Järsberg Runestone pictured below:

Järsberg Runestone

Due to damage, we are not entirely sure what this runestone is trying to convey, but it is believed to be a name. Scholars believe this runestone was part of a larger stone circle, the use of which is unknown.

While the rune itself may or may not have been used for spiritual purposes as it is today, the birch tree most certainly was. Its waterproof bark was used in roofing, container creation, and food storage, and to create fishing equipment such as bobbins. According to legend, the Birkebeiner, a rebel group from the 12th-century, used birch bark to create gaiters or protective armor from their knees down. Trunks and limbs were used to build homes, boats, fences, farm and fishing tools, and furniture, as well as as a fuel source for smokehouses. The wood burns extremely well as its resin acts as a natural fire starter. 

One of the most famous uses of the birch, however, was its use in baby cradles. Birch is associated with protection and was believed to protect newborns from evil spirits. This further solidified its connection to fertility and new beginnings, as babies are representative of new life. As such, it wasn't uncommon for birch branches to be hung around homes for similar purposes or used in medicinal remedies to treat a variety of ailments. Needless to say, the birch was an integral part of Norse culture, earning its place among the runes.

Today, Berkana shows up in the symbol used by Bluetooth. The Bluetooth symbol is a bind rune that represents the initials of King Harald "Bluetooth" Gormsson, who united Scandinavian tribes, much like the technology unites devices today. The symbol combines Hagalaz (ᚼ) and Berkana together to create the symbol we are all so familiar with today.

Berkana's Correspondences

It should be noted that general correspondences are not mentioned in any Nordic text. Instead, these are a best guess based on experiences from both myself and others. In fact, most of these are of modern invention, pulling inspiration from Wicca. As with all correspondence lists, you can add and subtract based on your experiences.

• Upright Meaning: growth, creativity, development, nurturing, new beginnings, birth, regeneration, healing, seed, receiving, patience, gestation, motherhood
• Reversed Meaning: anxiety, misunderstanding, argument, clutter, miscommunication, trickery, family troubles
• Letter: B
• Element: Earth
• Zodiac: Virgo
• Planet: Venus
• Animal: hare, rabbit, snow owl,
• Colors: green, gold, white, silver
• Deities: Frigg, Holda, The Mother, Loki
• Plants: birch, poplar, daisy, ladies' mantle
• Crystals: moonstone
  
  

How to Work with the Berkana Rune

Incorporating runes into your magical practice can be incredibly rewarding and bring new energies to spells and rituals. But how exactly can you use Berkana in your workings?

1. Use in spells or rituals to support fertility, creative beginnings, or the nurturing of new ideas and projects.
2. Chant Berkana to raise energy for growth magic, especially when cultivating something that needs patience and care.
3. Meditate on Berkana to understand cycles of birth, renewal, and the quiet processes through which life grows.
4. Carry or wear the Berkana rune to encourage personal growth, emotional healing, and gentle transformation.
5. Draw Berkana on paper and write what you wish to nurture beneath it, then place it under a plant, candle, or altar object to symbolically feed the intention.
6. Use Berkana in healing magic focused on recovery, regeneration, or restoring vitality after exhaustion or illness.
7. Sleep with Berkana under your pillow to invite dreams about personal growth, healing, or new paths emerging in your life.
8. Include Berkana in rituals during spring, planting season, or times when you are beginning something new.
9. Draw the Berkana rune in soil, water, or plant pots to bless gardens, houseplants, or herbal workings with healthy growth.
10. Journal with Berkana to explore where in your life something is beginning, growing quietly, or asking for more care and attention.
11. Incorporate Berkana into shadow work that focuses on inner child healing, self-nurturing, and rebuilding after hardship.
12. Place Berkana on charms, wards, or household protections meant to foster harmony, safety, and well-being in the home.
13. Use in spells and rituals focused on family bonds, caretaking, or strengthening supportive relationships.
14. Sit with the rune during times of transition to cultivate patience with processes that unfold slowly.
15. Offer water, fresh leaves, seeds, or time spent tending plants as devotional acts to deepen your relationship with Berkana and the energies of renewal.

Berkana's Meaning in Rune Spread

What does it mean if Berkana appears in a rune spread? Berkana holds various meanings depending on its position and relation to other runes in the spread.

Below are some examples of how to interpret Berkana when it's next to or near other runes:

• Next to Nauthiz suggests growth born from necessity, where hardship forces emotional healing, adaptation, or the creation of new foundations.
• Near Isa indicates stalled development, delayed growth, or a need for patience before renewal can begin.
• In proximity to Jera suggests natural cycles of growth and harvest, where steady nurturing will eventually bring visible results. 
• Paired with Perthro points to hidden potential, unexpected beginnings, or new life emerging through chance or fate. 
• Near Eihwaz indicates deep inner transformation, emphasizing endurance and the slow rebuilding of strength after hardship. 
• Combined with Algiz suggests protective nurturing or growth that flourishes within safe boundaries or spiritual protection. 
• In proximity to Sowilo suggests vitality, flourishing health, and growth empowered by clarity, confidence, and life force. 
• Near Raido indicates growth through movement, journeys that lead to personal development, or life changes that nurture transformation. 
• Paired with Kenaz indicates creative awakening, insight that nurtures new ideas, or illumination that helps something grow and develop.

Berkana's Relationships with Other Runes

Berkana tends to interact with other runes in a nurturing and developmental way, as seen in the previous section. Where some runes introduce conflict or disruption, such as Hagalz, Berkana softens the surrounding influences, emphasizing growth, perseverance, and new beginnings. When Berkana appears alongside other runes, it often suggests that their effects are in early stages, being cultivated, or requiring patience and care to mature.

When found with runes associated with prosperity or cycles, such as Fehu or Jera, Berkana can point to resources or rewards that are still developing. Wealth, success, or stability may be emerging, but they require more nurturing before they fully manifest. Near runes of movement, such as Raido or partnership like Ehwaz, Berkana often highlights growth through relationships, journeys, or shared efforts, indicating that progress comes through cooperation and steady development.

Despite its association with fertility and gentleness, Berkana is not limited to pleasant or easy meanings. Sometimes Berkana can indicate sudden or chaotic change, as seen in the Norwegian Rune Poem and its mention of Loki. It can also point to vulnerability and fragility. When paired with more challenging runes such as Nauthiz or Isa, Berkana may suggest growth that is restricted, delayed, or struggling to emerge.

Ultimately, Berkana teaches us to accept change and growth, even when it is not outwardly visible. Its presence among other runes reminds us that meaningful change often begins in small, unseen ways.

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Berkana is the perfect rune to begin working with during Spring, as it represents that new life that is emerging from their long winter slumber. Whether you decide to meditate on the rune or incorporate it into your spell work or goal setting, Berkana is sure to have some gentle, or even strong, lessons to teach. Below you will find a printable, cheat sheet that includes a summary of all important information that you can incorporate into your Book of Shadows or Grimoire.

Click the image below to download your free cheat sheet for your Book of Shadows or Grimoire.

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Witchcraft Myths I Had to Unlearn

The older I get, the more time I have spent deconstructing the beliefs and systems I was raised in. Part of breaking ancestral and societal cycles is spending time learning and reflecting on your beliefs. I cannot, in good faith, call myself a lifelong learner and scientist if I refuse to continue learning, growing, and questioning.

I started my witchcraft journey when I was 15 years old. Now 37, much of my practice has changed, and things I thought and believed have changed as well. For a long time, I trusted the "experts", believing the information they had put forth into the world. I trusted authors and the publishing industry to fact-check historical information, correspondence, and practices. I was naive to think the publishing industry followed the same sort of protocol as scientific journals. After all, that was my only previous experience with the publishing industry, and it took a lot of time, effort, and defense to get my scientific research published. Surely if I had to jump through such great hoops defending my research, authors writing about history would have to do the same. Unfortunately, that just isn't the case.

As such, I grew up believing a lot of myths and downright lies, even perpetuating some of those on my blog! I will not be going back and rewriting those articles. Maybe one day I will add a note to them about potentially spreading misinformation. But for now, I am content to clear the air by discussing some of these myths, misconceptions, and lies I have believed, and I bet you may believe in some of these, too.

Witchcraft is ancient and based on a continuous ancient goddess cult.

This is one of the most insidious myths witches and modern pagans believe, and I fell for it, too. The idea that modern witchcraft is a revival of an ancient goddess cult was perpetuated by Robert Graves in his pseudoscientific book, The White Goddess. Graves asserts that the ancient Celts believed in and worshipped a "Triple Muse" or "White Goddess," which is not at all supported by primary Irish or Welsh texts nor archeological evidence. Instead, Graves presents a personal interpretation of mythological evidence, filled with pseudoscience and fabrications that sound logical. Ronald Hutton has called Graves' work a "major source of confusion," while Hilda Ellis Davidson says he "misled many innocent readers with his eloquent but deceptive statements about a nebulous goddess in early Celtic literature." 

However, many traditions in modern paganism, witchcraft, and Wicca are built upon his work: the triple goddess, oak and holly kings, and the 'Celtic' tree calendar, which was partially used to create the modern Wheel of the Year. Again, all of this seems logical. I have read The White Goddess and highly recommend others read his work as well, so that you understand the foundation upon which many customs and beliefs are built. However, it is important to read critically and widely, understanding that Graves's work is entirely unfounded.

Morgan Daimler does an excellent job breaking down why Graves is wrong, but I also recommend reading Stalking the Goddess by Mark Carter to learn more.

The Wheel of the Year is ancient.

While many of the sabbats featured in the Wheel of the Year were celebrated by our ancestors in some way, shape, or form, they were not all celebrated together as suggested. The Wheel is an amalgamation of several traditions inspired by Celtic, Anglo-Saxon, and Germanic cultures. This largely reconstructed framework was popularized by Gerald Gardner and Ross Nichols in the 50s and 60s, where it was presented as fact. Unfortunately, this just isn't the case and is largely why I have chosen to no longer celebrate or revolve my seasonal practices around the modern calendar.

On top of this, the Wheel of the Year feels arbitrary and incohesive. This is most likely due to the fact that not all of these traditions are real or even get along with each other. The Anglo-Saxons invaded the Celts during the 5th-century, stealing their lands and murdering their people. As such, the two were not on friendly terms, and forcing their cultural practices together is...wrong. The Wheel completely ignores the conflicts and colonization that occurred throughout much of Europe, and this is reflected in the poorly constructed holidays that were forced to exist together.

The Eco-Pagan wrote a great article about this in 2023, if you wish to read more, titled Wheel of the Year criticisms peak at Autumn Equinox.

Christmas trees are a pagan tradition.

This one hurts and goes right along with the Wheel of the Year myth. Many of the sabbats presented by Gardner and other occult leaders over the years merged many cultural traditions into single holidays. They begged, borrowed, and stole from multiple cultures to create something that seemed plausible. And that is where they get you. If it seems logically true, more people are likely to believe it.

We do know that ancient pagans across many cultures, from the Romans to the Norse, decorated their homes around the Winter Solstice with boughs of evergreen. We know they believed the evergreen was associated with everlasting life and was thought to bring health, luck, and protection to those within. It is not a crazy leap, then, to assume that bringing in boughs eventually turned into bringing in trees. Unfortunately, there is no historical or archeological evidence to suggest that pagans brought in and decorated evergreen trees during their winter celebrations.

Late last year, Jewitches wrote a lengthy article on this topic, Christmas Trees Are Not Pagan, that I highly encourage you to read.

Easter comes from the goddess Eostre or Ishtar.

Again, the Wheel of the Year and its bullshit. There is a growing trend to de-Christianize holidays and traditions, and while I understand the urge, we cannot, in good faith, claim they are something they are not. Easter is one of those holidays that is largely Christian in nature. Are there some pagan aspects? Yes. Are they from a single tradition? No. Is it secretly based on a pagan goddess? No.

While Easter and Eostre and even Ishtar may sound similar, they are not related in the slightest. In fact, there is very, very, very little evidence that Eostre even existed. The only mention of her appears in Bede's De Temporum Ratione from the 8th century, where he suggests that April, formally known as Eosturmonath, was named after the goddess Eostre. Most historians doubt her existence and believe Bede invented her as a convenient explanation.

This didn't matter. People ran with it and even added to her myth. Jacob Grimm is one such person who popularized Eostre in story, claiming she transformed a bird into a bunny and that she was a fertility goddess. This is a fabrication, one that has infiltrated all of the pagan/occult community.

You can read more in The Pagan Myth of Easter by Theos.

Cursing and hexing are unethical and should never be used.

When I started getting into witchcraft at 15, the first book I read was Teen Witch by Silver Ravenwolf. In this work, Ravenwolf describes the Three-Fold Rule and how any negative work you do will return to you three times. It's a bastardization of Karma and a very Christianized take. I understand why such a rule may be more palpable for new witches, especially those coming from Christianity, but that does not make it true or even ethical to say and promote.

In fact, the idea that curses and hexes are unethical and should never be used is a sign of white supremacy. Many marginalized groups have relied heavily on baneful magic to fight their oppressors. To demonize such behavior is to support and uphold oppressive systems. I wrote pretty extensively on this topic in my Guide to Curses, Hexes, Jines, and Ethics in Spellcrafting if you wish to learn more.

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Needless to say, I have fallen victim to misinformation. It's hard to know what is true and what isn't when you trust the "experts" to be truthful, but they do the exact opposite, continuing to spread myths on their platforms. Does this mean that you can't celebrate the Wheel of the Year, believe in the Three-Fold Rule, or celebrate Yule with a decorated tree? Absolutely not. Modern spiritual practices are valid, but you cannot continue to claim they are something they are not.

This is by no means an exhaustive list, and I would love for you to share what myths you may have believed in the comments below. This is meant to open discussion, not just me yelling into the void. Haha!

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Book Review: The Spiritual Magic of Dolls by Najah Lightfoot

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this deck in exchange for an honest review.

I have to say, when Weiser reached out asking if I would be interested in reading and reviewing The Spiritual Magic of Dolls by Najah Lightfoot, I was intrigued. As the introduction by Judika Illes states, there isn't anything else quite like this book on the market, but hopefully that changes as more people discover different ways to practice witchcraft and magic.

Lightfoot does a wonderful job introducing readers to the world of dolls and the ways they can be used in one's magical practice. I will say, I was disappointed that she didn't offer more concrete ways to use dolls in spells and rituals, but the foundation is certainly there. She covers everything from finding and connecting with dolls, understanding their energy, introducing them to your home, and initiating them into your practice if they desire to be a part of your work.

Apart from the basics of incorporating dolls into your practice, Lightfoot also explores dolls in popular culture, from the movies they have been portrayed in to places that have strong "doll magic." She discusses, at length, how the media has shaped our views and understanding of dolls, especially as they relate to the occult. This reminded me of the same influence the media has had on spirit or Ouiji boards. Unfortunately, the media is not always kind, and this skews viewers' perceptions in the wrong direction. I personally loved that on more than one occasion, she discussed how powerful energy is not necessarily bad, evil, or haunted energy. So many people have fallen into the trap that every weird or awkward doll is possessed or haunted, and that simply isn't the case. Like all objects, they can absorb the energies around them and often develop personalities of their own. Not all personalities jive, and just because you don't get along with a doll or because its energy is strong, does not mean the doll is bad. Lightfoot is sick of it. I am sick of it. I think many expert practitioners of magic are sick of it, too.

Woven throughout this guide to using dolls are numerous personal stories. I always enjoy reading about the living practices of others, including the unique stories that shaped an author's practice. There is no shortage of stories in The Spiritual Magic of Dolls. We are even introduced to some of Lightfoot's dolls, all accompanied by beautiful photographs. While I really enjoyed her stories, this does make it a little hard to find the information you may be looking for, especially if you are trying to come back to this book later. As such, I recommend taking notes or annotating the text (with sticky notes!). This will make it a lot easier to actually use the information later.

While I read, I couldn't help but think about my own dolls and the dolls I have met over the years. During one story, Lightfoot mentions finding a discarded baby doll in a construction zone, and I couldn't help but remember one of the little girls I used to nanny losing her favorite baby doll (named Baby Grandpa), which happened to look exactly like the doll Lightfoot found (there is a photo). While there is zero chance Lightfoot found Baby Grandpa, it did bring back those memories of searching high and low for a beloved doll and hoping that whoever found it would love it as much as my little girl did. I also cannot help but think about my very small porcelain doll collection, which I obsessed over as a child. I still have them, stored away lovingly in storage, but now I am wondering if I should pull them out once again and see if they would like to participate in some magic. Every year when I do a great purge, I unbox these dolls and wonder if I should let them go, but I have never been able to bring myself to part with them. I am not particularly fond of dolls, but I certainly love the 5-6 ones I have packed away.

My biggest complaint, however, was Lightfoot's stance on using dolls and poppets for harming others. Everyone is allowed to have their own moral/ethical code. I fully support others choosing to "harm none" or find other means of changing events that do not directly harm another. I also fully support doing what is necessary to protect and defend yourself, and cursing and hexing are two such weapons in my arsenal. I see nothing wrong with using dolls in self-defense and would have been interested to read more about their use for such purposes.

Overall, I really enjoyed The Spiritual Magic of Dolls and recommend it to those looking to add something new to their practice.

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