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Mexican witchcraft
Spell work, spiritual cleansing, herbal magic, how to protect against the Evil Eye, and cast, break, and avert hexes and curses.
Mexican witchcraft, or brujeria, has long been an integral part of traditional Mexican culture that permeates all strata of social hierarchy, ethnicity, or level of education.
“Brujeria de Rancho” refers to brujeria as it is practiced in the rural areas of Mexico. There, the brujos de Ranch offer their healing and divinatory powers, acting as advisors, and even meting out justice through the use of cursing and hexing for people who are often not able to pay lawyers’ fees.
Davila, a practicing bruja de Rancho and for whom this is a multi-generational family tradition brings this tradition to light in this comprehensive guide to Brujeria and Hechiceria (sorcery), presenting the beliefs and practices to today’s readers. The tradition includes a component of folk Catholicism that will be accessible to Pagans, non-Catholics, and practitioners of Hoodoo and Conjure. Topics included in the book are spell work, cleansings ( limpias ), herbs, talismans, how to protect against the Evil Eye, and also how to cast, break, and avert hexes and curses.
About the Author
Laura Davila is a fifth-generation Mexican witch, a long-time practitioner of Mexican ensalmeria, hechicería, brujeria, and folk Catholicism. Born and raised in Mexico, Laura has lived in the US since 2010. Laura identifies as a “bruja de rancho”—a “ranch witch”—a term with great resonance in Mexico indicating knowledge of botanicals and the natural world. She learned her practice at her grandmothers’ knees. Laura is also a Tarot card reader and a flower essence practitioner. Follow her on Instagram @daphne_la_hechicera.
Praise For…
“ Mexican Sorcery touches on topics of Mexican folk magic that many people, including myself, have questions about but don’t know where to look. For anyone interested in Mexican folk magic, this book will become a staple.”
— Robyn Valentine, creator of Tired Witch, author of Magickal Tarot
"Thank you, Daphne la Hechicera, for providing an excellent book that offers accessible magical rites and showcases the beauty and eclectic nature of Brujeria de Rancho. Along with diverse magical recipes, Daphne la Hechicera brilliantly interweaves tales, stories, and Mexican folklore. I loved this book!”
— Erika Buenaflor, M.A., J.D., author of Cleansing Rites of Curanderismo
"Laura Davila's work perfectly reflects the Brujería de Rancho in Mexico, one that transcends borders despite being born on this side of the river. Her book is powerful like cacti, full of magic like the night in the desert, and spicy like the chili that burns in the candles on Good Friday. Laura is a ranch witch by birth, heritage, and will, and an excellent exponent of real witchcraft in northern Mexico."
— Paola Klug, author of Relatos de las Brujas Morenas and Grimorio de las Brujas Morenas
“ Davila gives you everything, no holds barred, from recipes for the capirotada dessert served at Eastertide to powerful polvos designed for use in the intense love domination spells known as amarres . This is a book and an author that holds nothing back, and anyone attempting to learn about Mexican folk magic should be eager to learn from Davila’s work.”
—Cory Thomas Hutcheson, author of New World Witchery: A Trove of North American Folk Magic
“Laura Davila has written an outstanding book on my favorite subject: the tried-and-true sorcery born of necessity. Magic that, like love, transcends all time and space. The souls of the oppressed live in her every word. Their presence gives a bittersweet weight to her words without weighing them down. This book is about magic, but, most of all, it is about resilience and family and the ties that bind us in eternity. There are only a handful of books I have read that permanently reside in my heart. Mexican Sorcery: A Practical Guide to Brujeria de Rancho by Laura Davila is now one of them.”
— Mary-Grace Fahrun, author of Italian Folk Magic: Rue’s Kitchen Witchery
“A meticulously researched guide for the seeker of Mexican folk magic, Laura Davila’s Mexican Sorcery explores the folk Catholic aspects of this magia (magic) from a perspective grounded in history and founded on authentic practice. With its practical approach to brujeria del rancho , Mexican Sorcery is a valuable resource for any modern practitioner.”
— Alexis A. Arredondo and Eric J. Labrado of City Alchemist, authors of Magia Magia: Invoking Mexican Magic and Blood of Brujeria: Traditional Mexican Curses X Defense
“Never before has there been a Brujeria book written in English that contains so much heart and soul. Mexican Sorcery is the book that will change the magical community’s understanding of our magia forever.”
—J. Allen Cross, author of American Brujeria: Modern Mexican American Folk Magic
“Laura Davila presents the pure magic of our cultura in an authentic way approachable to both experienced workers of Mexican magic as well as non-Latinx folks wanting a better understanding of how we do things in the ranchos . Abundant in cultural history, Mexican Sorcery sheds light on this extremely effective yet often overlooked magic of our Mexican culture. Encompassing health, wealth, love, and more, Davila reveals and gives cultural insight into how the pragmatic magic of our rural Mexico can be authentically adapted by anyone truly intent to learn its secrets.”
—Tomás Prower, author of La Santa Muerte: Unearthing the Magic and Mysticism of Death
“Whether you’re Mexican and looking to practice Brujeria, or non-Mexican and hoping to broaden your understanding of global witchcraft traditions, Mexican Sorcery is a must-read. Davila draws from her knowledge as a fifth-generation Mexican witch to present a clear rundown of the theory and practice of Hechicería. The book also looks at folk magic through a liberatory, anti-oppression lens.”
—Julia Glassman, themarysue.com
- Body, Mind & Spirit / Witchcraft
- Social Science / Ethnic Studies / American / Hispanic American Studies
- Body, Mind & Spirit / Magick Studies
- Body, Mind & Spirit / Shamanism
- Health & Fitness / Herbal Medications
Mexican witchcraft
Witchcraft & Sorcery In Mexico
By Ralph F. Graves
Maria used to hold court at the rear table of a small outdoor cafe in Acapulco´s “Old Town.” She was a curandera and consulted throughout the day with various clients; reading fortunes with a set of tattered tarot cards, offering advice on love, money, family affairs, herbal cures and “cleansing” potions.
“My mission in life is to help people,” she told me after reading my palm. “But I am not a bruja (witch) as some people think. The true witch or warlock can cast spells . . . or cure them. They are born with special powers for good or evil.”
Witches, warlocks, shamans, curers, sorcerers, or whatever they may be called, the practitioners of magic-both white and black are revered and sometimes feared in Mexico—a country where belief in the occult proliferates not only among the rural and uneducated segments of society, but the upper classes as well.
Of course, belief in witchcraft is as old as mankind, and in Mexico, its roots lie in both Hispanic and pre-Hispanic cultures. The use of herbs and potions were parts of elaborate rites and ceremonies to cleanse or purge evil spirits in ancient America. And the Spanish conquerors imported their medieval superstitions and beliefs that had roots in the Dark Ages in Europe; indeed, it is unclear whether today´s rituals of “cleansing” originated with the conquerors or the conquered.
But they have survived the advances of modern medicine and are often used as a last resort when the latest drugs or surgical procedures have failed to produce the desired results. Cleansing, or purification, is often sought because a person (or in some cases, a house or business establishment) is believed to be suffering from a negative aura, curse or an evil spell. In mild cases, a shaman may prescribe magical amulets, charms or potions that are easily available in the market place. A dried hummingbird might be prescribed as a man´s love charm; a goat´s beard is to be burned and the smoke inhaled to cure certain internal maladies; laurel is often used as a cleansing agent and deer´s eye seeds can be worn as an amulet to repel the effects of an “evil” eye.
So prevalent is witchcraft in Mexico, its practitioners have their own national convention. Held each March in the tiny town of Catemaco, Veracruz, it draws witches, warlocks, curers, shamans, psychics, parapsychologists, wizards and sorcerers from all over the country. It is believed the site and the date for this event go back to the ancient Olmecs and is based on the annual ceremonies that purified their temples.
At any rate, this is an occasion that calls for communing with the spirits and receiving new revelations from them. It is also a time of ritual initiation of new witches and warlocks. During the night, two important rituals are performed. One is of white magic, where rings of plants and flowers surround incense, lotions and purified water. A black magic ritual features symbols of demons, snakes, bats, owls, etc. surrounded by a ring of sulphur. Many of the conventioneers have great fame among those who believe in and practice witchcraft. As widespread as the practice is in Mexico, one might never suspect that witchcraft is illegal here. But, according to the third article of the Mexican Constitution, this type of “Charlatanism” is prohibited.
But try explaining that to Maria. “Where else can people go to get help with their problems?” she asks. “A doctor can treat a broken leg, but who except a shaman can treat a broken heart?”
La Bruja: Mexican witchcraft
As you may know, there are Brujas Blancas (white witches) and Brujas Negras (black witches). The white witches do good and the black witches cast spells for which mean or envious people pay them. Most witches also practice as curanderas, or practitioners of herbal medicine and home remedies. During the Inquisition witches might be put death for their un-Godly practice.
Neither the witch or the curandera is likely to put out a sign announcing their profession as do medical doctors. But if you drive down a street and see a line of people outside a house, you can figure someone is either selling tortillas or it is the house of a curandera. If they also practice witchcraft, it is knowledge that not everyone has. Whether or not you believe in witchcraft is sort of a personal thing. There are stories that make one wonder.
Joel is a cousin of my wife Chela. When Chela was a little girl Joel used to hang around with her dad, helping him with his produce business and was kind of like one of their family. Joel is a nice guy. Until recently he hauled lumber for his patron, chauffeured him around, and I guess did odd jobs for him. Joel is slender, somewhat handsome, with wavy hair, light complexion, and has blue eyes. He is a good father and husband; that is, he takes care of his family.
Less than two years ago Joel became ill. He spent a great deal of time in bed and spent a lot of money on doctors and medicines. The doctors were apparently not able to diagnose his sickness, and in the meantime he was losing weight and, at times, could hardly get out of bed. When he tried to drive the truck, sometimes he would have to pull over to the side of the road because of dizziness. After a year of this progressively worse condition his brother suggested that he see this curandera who also practiced witchcraft. At first Joel, being a somewhat rational and religious person dismissed the idea as foolishness. However, as his condition worsened he finally gave in.
When they visited the curandera, she said that a doctor could not help him, that a neighbor was the problem, probably paying some one to cast a spell on him. Joel found this difficult to believe because he knew of no neighbor who might do such a thing. She said he had to wear red socks and underwear, both inside-out. Although the brother had a lot of confidence in the ‘ bruja‘ Joel did not. However he bought the red socks and shorts and wore them. She also prepared a ‘cruz de caravaca’, (a cross with several cross members), especially for him, and told him to hang it from his neck with a red cord. He did as he was told and began to feel much better, walking, working and eating. Then, on a visit to the local produce market he began to feel horrible. He began to have trouble breathing, like he was being choked. He called his brother because he was not able to drive. His brother brought the curandera to the market. He tried to explain how he felt. She could not figure out what was wrong.
“Are you wearing your red socks?”
“Are you wearing your red shorts?”
“Do you have the cross?”
“Yes, here it is.” He took hold of the cord and pulled it from inside his shirt.
She cringed. “Why are you using a black cord when I told you to use a red cord?’
“The red cord broke and I didn’t have another red one.”
She made him remove the cross and took it from him. She began to order the ‘bad spirits’ to abandon him as in some sort of ritual. Joel’s throat began to loosen up and he began to breathe normally and felt much better.
“Do you want me to transfer the spell to the one responsible for casting it?”
Joel, being a nice guy, replied, “No, I only want to be well.” However, a short time later a close neighbor died. Joel wandered if the ‘ bruja‘ had anything to do with it. Anyway, that was the end of his illness. Chela is something of a tease, and when she sees Joel she asks him if he is still wearing his red socks and underwear.
One bad aspect of witchcraft in Mexico is that some people tend to blame any misfortune on someone casting a spell on them. It creates a lot of animosity. Do not assume that these are rarities. It is very common though perhaps not commonly known, even among good Catholics. As a matter of fact, the belief in the supernatural is intermingled with their church beliefs in ways that are incredible. The influence of the ancient pre-Hispanic cultures still exists.
If you are traveling around in Mexico you might want to be especially nice to little old ladies.
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