Showing posts with label AW&W. Show all posts
Showing posts with label AW&W. Show all posts

Monday, October 19, 2026

Mirror Monday: Why Witches?

John William Waterhouse - Magic Circle
 I have been writing about witches for a very long time. Anyone who has followed this blog for more than a few weeks probably knows that. Between Advanced Witches & Warlocks, NIGHT SHIFT, and my Jackson, Illinois, setting, witches occupy a considerable amount of my creative time. They have been part of my gaming life for nearly forty years, and I don't expect that to change anytime soon.

But why witches?

It is a fair question, and one I have asked myself (and have been asked) more than once over the years. Why have I devoted so much time to creating a Witch class for *D&D? Why do witches feature so prominently in my horror games? And why, when I decided to return to the Illinois of my teenage years and create a fictional town filled with supernatural mysteries, did I place a teenage witch named Larina Nichols at its center?

I think the answer goes back further than my games.

The Witch in the Library

My local public library was a second home of sorts when I was younger. I would make my way from one shelf to the next, book in hand, driven by a fascination with the supernatural: mythology, folklore, monsters, vampires, and ghosts. I read anything that put itself in front of me if it held out the promise of some kind of mystery.

Witches in particular held my attention. They had a way of occupying several worlds at once. You had the ones from folklore who were objects of fear and persecution; you had the literary variety, ranging from fairy tale villains to the great sorceresses of myth. And then there were those who actually made witchcraft part of their spiritual practice. Not to mention the ones I wanted to portray in a game of Dungeons & Dragons.

I found myself trying to reconcile these disparate notions. Some were at odds with one another or with my own beliefs, while others appeared to be different takes on the same fundamental ideas of power, nature, and knowledge. Reading and making sense of all this was how I came to think about witches. The notion arose in me that would later give birth to an in-game quote:

Morgan: There are things man was not meant to know, Nichols.
Larina: That's ok. I'm a girl. 

Larina, in my Jackson setting, is fond of the same reading material, poring over works on religion and magic to better understand her Wiccan faith and her own gifts. We put that knowledge to different uses. I was putting together an AD&D character and a magic system; she was forming an idea of where she stood in the world. Yet for all that, our methods were much the same. You will see why I have dubbed these Mirror Mondays.

The Witch Is Not the Wizard

I have long been of the opinion that a D&D witch should not be a distaff Magic-User or a cleric with better eyeliner. The Magic-User is concerned with the arcane; the Cleric has his divine power. But the Witch, as I have come to see her, is engaged in something else entirely. Her's is an occult art, one that is tied to spirits and hidden things and the relationships between them.

A Magic-User may know the right formula for an effect, and a Cleric can make his petitions to a higher authority. A Witch has to know what she is up against and what might be required of her in return. It is a more complicated business, and it has to be if she is to stand apart from the rest of the established classes in AD&D. Those distinctions are what allow for good storytelling. After all, magic ought to have its consequences. It is not merely a set of convenient skills on a character sheet. The risk is not always in a failed spell. Sometimes the problem is that something answers you.

The Witches of Jackson

With the development of Jackson, Illinois, and a return to Larina Nichols, I put the Witch in a new light.

In *Advanced Witches & Warlocks*, the questions were of an AD&D nature: what are her abilities, how does she advance? In Jackson, I was after the meaning of being a witch. What is it like to be sixteen in 1986 in a small Midwestern town and find out the supernatural is real? To see what others cannot? To have the monsters at your school or down the street rather than in some dungeon or a haunted castle in the Carpathians? Or to be the object of fear for being different?

Larina, Stephanie, and Faye are all witches, but they are not cut from the same cloth. Larina wants to understand. Stephanie is ambitious and confident in her power. Faye has older, stranger ties to the occult. I find their differences far more compelling than any common ground.

The same holds for the older set in Jackson. Sylvia, Kiera, and Natasha may have the power and knowledge to spare, but it has not made them happy or wise, nor has it made them particularly adept at getting along. You will find a past between them that is littered with unchangeable decisions.

Then there is Nida, and she has no desire to have anything to do with magic. And Vera who has been forbidden by her family to practice it.

In these characters, I can get at things a class description on its own never could. To say one has power is not to say what they will make of it. It does not indicate whether they will be kind or cruel, brave or frightened, generous or selfish. That is a question of character, not of the class they belong to.

Witches, Women, and Power

Witches have an aspect to them that has long held my interest. In fiction and in folklore, they are an odd mix of power, independence, knowledge, and femininity. They can be villains or heroes. Or they can be frightening for the simple reason that they will not behave as others expect of them.

I have never been one to think a woman of power has to shed her femininity to be taken seriously, nor do I see femininity as a synonym for weakness or passivity. Larina might be romantic and compassionate, or stubborn and terrifying. Stephanie is quite happy to be the center of attention in fine clothes and still be a formidable witch. Faye can be dangerous and vulnerable at once. None of them are, by any definition, "weak."

They can be wrong too, which is something I consider vital. I am not interested in characters who are put there to show how admirable or just how powerful they are. I want ones with flaws, who disagree and occasionally make a mess of things. The men in my stories are no different; a strong female doesn’t need a weak male counterpart any more than he needs the women around him to be helpless. There is room for all of them in fantasy and horror. Rowan, for example, is quite powerful in her own right, and she adores Andy. He is her rock, her bit of reality.  Valentino is also very capable. In one of his first adventures, he body-slams a zombie, and he also loves and protects Ami, even though she is every bit as capable as he is. These two complement each other.  Masculinity and femininity aren't competing resources.

One of the things I enjoy most about writing witches is that I don't have to limit them to any single definition of femininity. My witches can be beautiful, glamorous, romantic, sexual, maternal, ambitious, independent, or frightening. Often they are several of those things at once. They can wear elegant dresses and high heels, carry swords, summon demons, fall in love, raise families, and occasionally make decisions that shake the foundations of reality.

I have never understood why any of those qualities should be mutually exclusive. A woman doesn't become less feminine because she is powerful, nor does she become less powerful because she enjoys traditionally feminine things. Larina, Stephanie, and Faye are very different women, and I wouldn't want them any other way. They have their own personalities, interests, ambitions, and faults. Most importantly, they have their own choices to make.

Of course, not all my witches are good people, and even the good ones can do terrible things. Natasha Wilcox is one of the most intelligent and accomplished witches in Jackson, but that doesn't make her compassionate. Sylvia has paid dearly for some of her choices. Larina herself is perfectly capable of allowing her convictions to get in the way of understanding someone else's suffering. I don't need these women to be perfect, and I certainly don't need them all to agree with one another. Their disagreements, failures, and contradictions are part of what makes them interesting. Being a witch grants them access to power, not a monopoly on wisdom.

To me, that is what makes a character interesting. Not whether she conforms to someone else's expectations of what a woman should be, but whether she feels like a person who exists beyond the pages of the character sheet.

The Witch and the Monster

Horror has always had an interesting relationship with witches, often casting them as monsters. The charge of witchcraft was historically ruinous. In our stories, they have been cast as evil’s servants or wise healers, embodying generations of fear of the forbidden and of those who don’t fit in.

But being a witch doesn’t make my characters into monsters of their own accord. They might become so by what they do, by making a bad bargain or seeking power at too high a price. Or they may come across something in themselves they don’t like. But that is about action, not nature.

For Jackson, the distinction is key. The town has its share of the supernatural, but also plenty of human prejudice and anxiety. Those ordinary failings can be just as harmful as the monsters, and the witches have to deal with both.

There is also something wonderfully transgressive about the witch as a character. Witches are frequently associated with forbidden knowledge, dangerous bargains, ancient powers, and things that polite society would prefer not to acknowledge. Their stories can be bloody, violent, grotesque, sexually charged, and deeply disturbing. I don't shy away from any of that in my games. These elements are part of the long traditions of fantasy and horror that I love.

And I don't believe the presence of blood, gore, sex, or monsters automatically makes a story better. Those things are tools, and like any tools, their effectiveness depends on how they are used. A witch bargaining with a demon can be frightening because of the demon's appearance, but the real horror might lie in what she has promised in return. A monster can tear someone apart, but sometimes the more interesting question is why it chose that particular victim.

I don't see these darker elements as belonging to men or women. They belong to horror. And horror, like fantasy, has always benefited from writers and characters who bring different experiences and perspectives to it.

Tabletop Witches Don't Have to Be One Thing

Another thing I love about tabletop roleplaying games is the extraordinary freedom they give us to create. There is room for dark fantasy, heroic adventure, Gothic horror, cosmic terror, sword-and-sorcery, and just about anything else we can imagine. Not every game needs to appeal to everyone, and I certainly don't expect everyone to share my particular fascination with witches. But if you do, I'd love to hear from you!

I have always been fascinated by the assumption that fantasy gaming belongs to a particular kind of person or that there is only one proper way to approach it. I came to D&D through a lot of the same books, rules, and traditions that inspired so many other gamers of my generation. I loved the combat, the monsters, the dangerous dungeons, and the strange worlds waiting to be explored. But I was just as fascinated by the magic, mythology, folklore, and characters who didn't fit neatly into the traditional heroic mold. The old wizard, the wise cleric, the heroic paladin, and the mysterious witch were all on equal footing to me.

For me, none of these things were contradictory. They were all part of the same wonderful hobby. I didn't have to choose between Conan and Circe, between fighting monsters and studying magic, or between writing about powerful warriors and powerful sorceresses. Those interests complemented one another, and they still do. 

My love of witches didn't take me away from old-school gaming. It took me deeper into it.

But I have never believed that someone else's enjoyment of the hobby diminishes my own. There is nothing preventing me from playing AD&D the way I played it in the 1980s, or from creating something new that draws upon those same traditions. The fact that other people might prefer different characters, stories, or playstyles doesn't make my games any less meaningful.

I want more people to discover these old games and the literature that inspired them. I want them to read Appendix N, explore the old rules, and find something that excites their imaginations. They might discover the same things I did, or they might see possibilities I never considered. Either way, the hobby is richer for their participation.

I've spent far too many years exploring fantastic worlds to believe there is only one correct way to enjoy them.

Photo by cottonbro studio: https://www.pexels.com/photo/woman-in-black-long-sleeves-dress-holding-a-mirror-and-a-lighted-candle-5435264/
The Two Sides of the Mirror

Working on Advanced Witches & Warlocks and on Jackson, I have come to see how much the two feed off each other. A rule I put down for AW&W clarifies what Larina and the rest are up to. An adventure from Jackson makes me re-examine what an ability means to the one who has it. A character will point out a flaw in the rules, or a new rule will introduce a role-playing element I hadn’t considered.

I will be the first to admit that, even after forty years, I can look at one of my own creations and learn something new from her that I didn’t know before. And I don’t see that ending soon.

I don't write about witches because I want to change what fantasy gaming is supposed to be. I write about witches because they have always been part of the fantasy, horror, and folklore I love. I don't see them as alternatives to the warriors, wizards, clerics, and rogues who have populated my games for decades. I see them as part of the same rich tradition. There is room in my games for Conan and Circe, for Bram Stoker and Mary Shelley, for ancient sorceresses and teenage witches trying to survive high school. 

There always has been.

There are mysteries out there beyond the familiar world, and more to be said about what people do when they find them. I suppose that is why I am drawn back to witches' time and again. They let me get at the unknown, the very things that pulled me into gaming and mythology in the first place.

In some ways, I am still that boy in the library hunting for a book on witches. Only now am I the one writing the books, and I am still finding new ones.

Monday, October 12, 2026

Mirror Mondays: When the Mirror Becomes a Door

 Back in May, when I put out the first of my Mirror Monday pieces, I was preoccupied with two projects: Advanced Witches & Warlocks and Jackson, IL. I called that first post "Two Books, One Spell," and it was highly appropriate. I still think it is a pretty good description of what I was doing. One book was about what the Witch should look like in AD&D. The other was about what it would actually be like to be a witch, particularly a teenage witch, in 1986.

I made the case then that the two were informing each other. If anything, the case is stronger today.

Mirrors. AD&D and NIGHT SHIFT

The fundamental question for each remains unchanged: what does a witch look like through a 1986 lens? With Advanced Witches & Warlocks, I am after the kind of Witch class and occult mechanics that would have been at home with the AD&D books I was running back then. With Jackson, I take Larina, Stephanie, Faye, and company, and consider their type of witchcraft: the old school building is your dungeon, the road out of town is the wilderness, and a curious volume from the library is all the occult knowledge you have.

Those sound like very different questions and lines of inquiry. They are not.

Two Books, One Spell, Again

My job on Advanced Witches & Warlocks is to put on my old-school game designer hat. What sets the Witch apart from a Druid or an Illusionist? What are her spells and her limitations? How do you handle covens, pacts, rituals, and familiars? AD&D demands answers, if not always perfectly drawn ones. But *I* need to be able to say how something works or why the witch can’t do it. The distinction between her magic and the Arcane or Divine must be more than just something in my notes.

Jackson allows for some ambiguity, which is often preferable in horror. Larina has no use for the percentage odds of a ritual’s success. There is no spell list on Stephanie’s character sheet when she steps in front of a friend to shield them from danger. And Faye doesn’t care to know which page of the rulebook details what the Blackthorne Hags have done to her soul.

But I do need to know. Or have some idea of it, at any rate.

In that respect, Advanced Witches & Warlocks has been of great service to me in writing Jackson. It compels me to get under the hood of the supernatural. Where is the power coming from? Why can one witch do what another can't? Is it inherited or given? What are the terms of a bargain with something beyond her? Jackson can let the characters wonder about such things while the other project makes me think about what is going on behind the curtain.

Then again, the dynamic is not one way.

What Jackson Has Taught My Witches

This has been a big one. I am not sure I can adequately capture what I have learned over the last few months. 

I have been at this long enough to have written witches for most of my life, longer than some of my readers have been around. Over the years, I have put pen to paper (or, more to the point, fingers to keyboards) for Basic-era games, AD&D, d20, Unisystem, NIGHT SHIFT, and many others in between. In the course of that work, I have produced Witch classes, traditions, spells, and monsters; I have written Witch Queens and more than my share of demons, enough to last a few lifetimes.

Jackson keeps reminding me that witches are people.

It is a painfully obvious statement, but one game design has a habit of making you overlook. It is all too simple to view a Witch as a collection of class abilities: at this level she has this spell, at that one she has those restrictions on her magic items, and so on. When I am crafting an AD&D-compatible class, these details are vital, yet they say little about who she is.

Jackson makes me deal with the questions in a different order.

Who was her teacher? Who can she trust? And when things go horribly wrong, who does she call? What does she make of her own magic? What is her friends' reaction when they are afraid of what she is capable of, or, worse, how does she handle being afraid of it herself?

I have let some of those considerations seep back into Advanced Witches & Warlocks. A coven is no longer just an organization bestowing abilities; I think about what it means for a witch to have a place to belong. Pacts have real consequences rather than simply being a way to "gain power X." And a familiar is a relationship, not a list of bonuses with fur.

Jackson has been adept at getting me to consider why a Witch would act a certain way, not merely if the rules permit it. The reverse is true as well. Putting together the AD&D Witch has made me examine Jackson with a critical eye. Larina, Stephanie and the rest cannot do as they please because "witchcraft" demands it. If anything can happen at any moment, magic ceases to be magical and is little more than an excuse. There is value in limits and costs; they give weight to a choice.

The two projects end up correcting one another.

And so to Land of Confusion.

Welcome to the Land of Confusion

I have mentioned the Land of Confusion adventure before; if somewhat obliquely. The basic idea is exactly the sort of thing that happens when I am left unsupervised with my own characters for too long. With my villain Darren's help, the folks from Jackson have been transplanted into a proper Dungeons & Dragons world.

Yes. As in "Hey, look, A Dungeons & Dragons ride!"

Not some D&D-ified version of Jackson with orcs out by Sal’s Pizza. An actual fantasy world.

In that sense, Land of Confusion is the most straightforward crossover I have done between Jackson and Advanced Witches & Warlocks. I have taken people built to confront supernatural horror in 1986 small-town Illinois and put them where the assumptions of AD&D are fact.

This creates a problem I find absolutely irresistible.

Strip away Jackson Public High School, Paula’s Book Store, Strawberry Fields, the telephones, and the cassette tapes, and what is left of Larina Nichols? Or Stephanie, for that matter? Rowan? Vera? Candy?

The easy answer is to convert their character sheets. I mean, many of these characters began as D&D characters. Give them classes, assign some ability scores, figure out their equipment, and move on. I am doing all of that, naturally. I am a game designer. Stat blocks are one of the ways I amuse myself. But the easy answer is not the interesting one.

What I want to know is what makes the journey through the mirror.

When the Reality of Magic Is Common Knowledge

I find there is a certain distinction that is worth noting. In Jackson, magic is kept under wraps. You could say it is not the best-kept secret in some quarters, but for the most part people live their lives with the firm belief that witches and demons and the like are figments of the imagination. Should something odd occur, social mores will see to it that an alternative explanation is found. It is, in every sense of the word, Occult.

This is what gives Jackson its character; the inhabitants are privy to truths the rest of the world is not.

Put those same characters in an AD&D setting and the dynamic changes. Everyone is aware of magic. The fellow at the tavern table next to you could be a bona fide Magic-User. The priest in his temple has the power to heal with a touch. An old woman on the edge of the village might curse you if she is so inclined. There are monsters in the woods, and the local lord would have no qualms about publically putting a price on their heads for any adventurer willing to do the job.

Which raises the question: what is it that makes Larina stand out?

It is a good question, and one that brings to mind Advanced Witches & Warlocks. If my Witch is just another spellcaster she will be indistinguishable in a fantasy world teeming with them. She needs to be different, not more potent, not more knowledgeable, but certainly different. One finds that in the pacts, the rituals, the traditions, and the kind of old magic that does not belong in a Cleric’s church or a Magic-User’s tome.

In Jackson, these things set her apart from the common world. In D&D, they set her apart from her peers.

The witch is the same, only the mirror is different.

Consequently, Land of Confusion is evolving into something of a stress test for both endeavors, rather than simply an opportunity to put fantasy versions of my Jackson NPCs. I have to be able to explain what makes her a Witch in an AD&D context, as well as in Jackson. Or if an ability in Advanced Witches & Warlocks works on paper but is not something Larina would ever put to use, then I need to re-examine it. The rules put the characters to the test and vice versa.

1986 Through the Looking Glass

Somehow this always leads me back to 1986.

There was a reason for choosing that year for both projects. It is an interesting juncture in D&D history and in my own. AD&D was well established yet in flux. Rules were being added. Some of the original designers were out. Locally, we call the post-Unearthed Arcana era AD&D 1.5 (note: Not then, but now). I was busy playing the game and making up characters, devouring any horror or fantasy I could find, taking in the movies and the music and all manner of ideas without any inkling which ones would be with me forty years down the line.

Larina herself is a product of that time. A character made for AD&D in the eighties (July 1986) became the teenage witch of Jackson, Illinois in 1986. Now I am sending that girl back into a D&D world. I could not have planned that in 1986 if I had tried.

Then again, Land of Confusion is not an exercise in determining which Larina is real. I have long since let go of such concerns. The one in AD&D and the one in Jackson are both Larina, shards of the same concept fashioned by different games and even different versions of myself. My characters were always a bit of a psychological experiment.

Placing the Jackson version in a D&D world does not make her the AD&D character.  It doesn't even make her the younger version of that character. That would be too simple. I want to see what happens when the girl from Jackson is forced to be an adventurer. That is where the fun is.

With all these "looking glass" metaphors, I can't help but think I need a character named Alice. Or Brandy. ETA: I figured out who Alice and Brandy are.

The Mirror Opens

Mirror Mondays began with the mirror as a metaphor. On one side was Advanced Witches & Warlocks, on the other Jackson. I could look at the Witch in one and see something of value reflected from the other.

Over the last few months, that has become less metaphorical than I expected.

My work on Jackson has altered how I view the witches in Advanced Witches & Warlocks, while the latter has provided a way to understand the behind-the-scenes workings of Jackson. Answer a question for one project, and I seem to spawn two for the other.

Land of Confusion is where they meet.

What started as a reflection between the fantasy witch and the teenager is now seeing one of them cross over.

The mirror was never just a mirror.

It's more of a door.

Monday, August 31, 2026

#RPGaDAY2026: Day 31 Edge

The witch lives on the edge. 

You will find it to be the case in Jackson, IL. There, teenage witches separate the town’s older, darker undercurrents from the everyday business of school, football, the local diner, and homework with friends. They are still girls, yet they are the ones who know where the monsters can be found. And they are the ones to stop them. 

The same holds for Advanced Witches & Warlocks. A witch is never a simple thing; she occupies the space between the arcane and the divine, as much a scholar or village healer as a priestess or an object of fear. That is the whole point.

In Yog, the edge is all the more pronounced. Here the witch is positioned between survival and rebellion, the old gods and a world on its last legs, between being put to the hunt and turning into something the tyrants would dread in the dark. Yog has no use for comfort; it gives the witch fire and blood and will, and makes her choose.

That is why “Edge” feels like the right place to end RPGaDay.

The witch is invariably at the boundary, be it between mercy and vengeance or the world as it is and what it could be, between girl and monster. It is up to her to decide what gets across.

And what doesn't get back up.

Multiversal NPC

It is Monday, so a new week, but the only one of this week. Ability and Fair of Face. And since this is the last one, lets have someone from all the worlds. 

Selene Marr. A beautiful, unsettling witch-adjacent woman who appears in Jackson as the new Instructor at Beecher College everyone notices, in Carbon Vale as a folklore department assistant who knows too much for her age, and in Yog as a veiled oracle whose "ability" is seeing the version of you that survives. In Iriandor, she is a temple witch in the first year of her temple administration. She can see the best in everyone. 

In every world, she knows something about the PCs and sometimes something about one of their Shards. She is also looking for her younger sister Tessa.

Jackson Soundtrack

Really, for Jackson there is only one song for Edge.

--

And that’s a wrap on another #RPGaDAY! Huge thanks to David F. Chapman (Autocratik) and Anthony Boyd (Casting Shadows Blog) for keeping this tradition going year after year. It’s been a great excuse to reflect, reconnect, and rediscover why I love this hobby so much. Whether you joined in with every prompt or just caught a few along the way, I hope you found something that inspired you.

It has been a great year talking about my various campaigns from West Haven to Jackson and Carbon Vale to Yog and Iriandor. All these worlds are a lot of fun, and I hope to keep bringing you more.

I hope you all enjoyed the soundtrack as well. I have been playing it while I work on all of these posts.


Friday, August 21, 2026

#RPGaDAY2026: Day 21 Charity

I have a West Haven in many of my worlds. 

They are not always the same place. They do not always have the same people, the same history, or even the same rules of magic. But they exist for the same reason.

Yet they are there for a common purpose: to serve as a safe haven for witches.

It is a form of charity, but not the kind born of pity. There is no tossing a few coins at someone to assuage one’s conscience. This is shelter. It is protection and sustenance, a warm room with a door on the lock. A spot where a young witch, frightened, can get some sleep and not have to wonder who might be after her.

Yog is an example of this. From there to West Haven runs a portal, burned through realities by the Ash Witch, and all who pass through are made welcome. They are seen too and cared for without any preliminary questions or need to prove their worth. One is not asked to lay out their trauma before being given clean clothes, water and food, and somewhere secure to rest. No one has to prove their worth.

In Advanced Witches & Warlocks, that distinction is also important. Witches may be powerful, but they are also hunted and misunderstood, blamed and used. Every one of them will come to a point where she needs to have a door opened and be told, "You are safe here. You are welcome."

West Haven is that. A place built on a promise of charity and a promise that it does not need to be repaid.

Jackson, IL NPC

We are back to Friday, Instinct and Loving & Giving. 

Rachel "Rae" Donnelly, a Jackson Public High junior who always knows when someone is about to get hurt, and has made it her unofficial job to pull them out of the hallway, party, car, or conversation before it happens. She might have low-key pre-cognitive powers. Thankfully, unlike Cassandra from mythology, people usually believe her.  

Jackson Soundtrack


Monday, August 17, 2026

#RPGaDAY2026: Day 17 Intensity

 Witches are intense.

That is fairly obvious at this point. Whether it is my Jackson, IL setting, my Yog setting or even (especially) my Advanced Witches & Warlocks.

 A witch does not take the things of consequence casually. She has a tendency to believe and see and feel and remember far more than most. There is an intensity to her that is the source of her power.

And her danger as well.

You will not find that kind of intensity in Jackson, IL, in the form of parlor tricks with candles or dramatic pronouncements made under the moon. It is more likely to be a young girl holding someone’s gaze in a school corridor. Or Larina, who will not let a matter rest because she can tell something is amiss even if the rest of them are content to feign ignorance.

Such intensity is capable of saving people. Of frightening them too.

This is what I look for in my Advanced Witches & Warlocks class. I do not want a student to come across as some sort of dispassionate technician of magic, merely ticking off a spell from a list. The witch brings her whole self to the circle: her will and devotion, yes, but also her anger, fear, and desire.

Intensity is focus with a certain heat to it. And when a witch puts her mind to something, heavens help anything that gets in her path.

Jackson NPC

Back to Monday, so Instinct and Fair of Face. Dana Marlowe is a beautiful Jackson Public High senior with a dangerous talent for knowing who is lying, who is lonely, and who is about to make a terrible mistake. She doesn't know, but suspects, that she might have fae background. Her grandmother used to have stories about how her own grandmother once spent an "evening" that turned out to be many years with an unearthly handsome "Gentleman Caller."

Jackson Soundtrack

Monday, July 27, 2026

Mirror Mondays: The Witches of 1986. The Witch, the Cleric, and the Magic-User

 One of the central design ideas behind Advanced Witches & Warlocks is something that, in retrospect, seems obvious to me.

The Witch is not a Magic-User in a black dress. She is also not a Cleric with better eyeliner.

Photo by Alex Urezkov: https://www.pexels.com/photo/a-woman-in-a-cloak-holding-a-stick-and-a-wand-27581206/

I have joked about that distinction before, but there is a real design issue behind it, one that gets to the heart of what I want the Witch to be in Advanced Witches & Warlocks.

From its very inception, Dungeons & Dragons has had two principal modes of spellcasting at its core. Later editions were more explicit in codifying the divide between these forms of magic, but the separation was always there. A Magic-User wields Arcane power; a Cleric has Divine. The former will study a spell, commit it to book and memory, experiment with it, and come to see magic as something to be grasped by way of knowledge. The latter relies on faith and service, on a connection to powers beyond the mortal realm and the authority they confer.

Even if the outcome is sometimes the same (often the same), these are fundamentally different ways of looking at magic. No one at an AD&D table would confuse the two classes when they cast spells. That is an important distinction, and in my view, the Witch is owed the same respect.

I have been saying it here often enough, but it is worth restating: Witches practice Occult magic.

By nature it is secret and initiatory, often dealing with matters that polite society would rather not acknowledge. In some respects it is like Arcane or Divine magic since witches both believe and study. They make use of books and rituals, of gods and spirits, of herbs and stars and the like, drawing on all the same sort of things a Magic-User or Cleric might. But then again, similarity does not make them the same. 

The Witch has her own way of going about it.

Knowledge, Authority, and Relationship

  • A Magic-User looks at magic and wants to understand how it works.
  • A Cleric looks toward the Divine and asks what is required.
  • A Witch looks at the hidden world and asks how everything is connected.

That last part is increasingly important to how I am designing the class.

I have written before about why Charisma is the Witch's prime attribute. I do not use Charisma here as a measure of physical attractiveness or popularity. For the Witch, Charisma is presence, the ability of the self to affect and interact with others. Often, and more to the point, how do this and not lose oneself.

And "others" is a very broad category.

Other people, certainly, but also spirits, ghosts, ancestors, familiars, demons, gods, the dead, the land, magical places, supernatural powers, and things for which there might not be a convenient entry in the Monster Manual.

A Witch does not simply know that a spirit exists. She has a relationship with it. She might summon or put an end to it, make a bargain, issue a threat, or offer some form of appeasement. Perhaps she is in its debt, or she is privy to the one name it would have left unspoken. For this kind of work, Charisma is essential.

Power for the Witch is a matter of relationships, and even those that are hostile qualify. A curse, a pact, a haunting, or the tie to a familiar are all forms of relationship. The same holds true for her connection to her coven, her Patron, or the ground on which she puts her craft to use.

In this way, Occult magic makes a clear distinction from the Arcane and the Divine. A Magic-User will see an effect replicated so long as he has the right formula; a Cleric can expect a miracle by virtue of his divine authority. The Witch acts because she knows how to deal with what lies behind the effect. At times she may know its wants or its name. 

More to the point, it may know her. That is no small thing. With Occult magic, you are always noticed in return. 

That last bit is important. Occult magic always notices you back.

There is an importance to this at the game table as well. When one considers that Occult magic is founded on relationships, a Witch ought not to come across as any other Magic-User with a distinct set of spells. The nature of her art should impose certain obligations and leave its mark. It is a matter of names and places. Of covens, Patrons, spirits, and familiars. And of encounters that are made more than once. Over the span of a campaign, she can form ties with the supernatural; and while they may prove useful, they can be just as often dangerous, or even both in the same breath.

A list of names is often more useful to the witch than a list of what treasures she has found.

That, more than anything else, is why Charisma is the Witch’s prime attribute. It is not enough to perceive the hidden world or understand it. The Witch must be able to enter into a relationship with it and remain herself when it answers.

More Than a Third Spell List

This is something I want to be very careful and very deliberate about in Advanced Witches & Warlocks.

It would be the easy thing to do from a mechanical standpoint to compile a Witch spell list by culling some spells from the Magic-User and Cleric, throwing in a few curses and calling it a day. But that is philosophically lazy. Occult magic must be more than that.

The reason for drawing a line between Arcane, Divine, and Occult is not to put spells in three separate filing cabinets. Each should be predicated on a different view of reality. With Arcane, you are working with the notion that the universe has patterns to be found and put to use. Divine magic is built on the existence of a supernatural authority and the mortal’s ability to partake of it via faith or service.

Occult magic posits that there are things in reality one can enter into: hidden correspondences and identities, debts and thresholds. The Witch might learn, or she might pray; at times she will bargain. At other times she is doing what her coven has been doing for nine centuries without fully understanding the why of it. Or perhaps it works because a promise is being kept somewhere. All of which puts the Witch in an altogether different position vis-à-vis magic.

A spellbook is for knowledge, a holy text for revelation. A Book of Shadows has both, but you will also find recipes and family secrets in its pages, or warnings and the names of the dead. There may be diagrams lifted from stones long since misplaced, or a fragment of a conversation, or the record of a bargain made. You might come across an instruction to the effect of “do not perform this rite twice in the same place.” To my mind, that is what Witch magic is.

To a wizard this looks slap-dash and like “low magic.” Clerics will call it blasphemy or heresy. A witch will see the true power.

Traditions Are Means to Answers, Not Restrictions

New Witch Traditions is an area I have been putting a good deal of work into of late. One has to consider that if Occult magic is predicated on relationships and a certain way of seeing the world, it follows that there can be no single correct Witch theology. To put it another way, the question “Where does Witch magic come from?” should not have one universal answer; different witches will give you different ones. A Tradition is a means to one such answer. It is also what the answers are grounded in and, even more than that, how the questions are asked.

A Tradition does not merely give a Witch an answer. It teaches her which questions are worth asking. 

Think of it as a worldview and a means of making sense of the hidden world, complete with its own body of teachings and magical vocabulary. It is not to be confused with a coven. A coven is a matter of who one practices alongside; a Tradition speaks to how one comprehends the practice itself. The possibilities that distinction affords are considerable.

Take, for instance, the three I have been developing: the High Order, the Scaled Sisterhood, and the Threefold Goddess Tradition. They are all capable of producing witches, and they all make use of Occult magic, but you will find they can be in radical disagreement as to what magic really is. Or even what a witch is.

The High Order
The High Order

To an outside observer, the High Order is what one would expect of an Arcane tradition. The witches of the order are students of their craft; they put in the work to investigate everything from magical laws and ancient tongues to the hidden architecture of the cosmos, the planes, ritual structures, and metaphysics. There are some who will find common ground with a Magic-User or Wizard, at least for a time.

Yet the High Order does not see magic as nothing more than a mechanism to be put under a microscope. Magic is too large for that, too sacred. One can approach it with knowledge but never fully account for it. A Magic-User is content to learn the formula for opening a gate between worlds. A Witch of the High Order wants to know what the gate is in the first place. She asks why thresholds have such import, or why some doors are two-way, and others are not. Why a spot becomes a threshold unaided by any hand. Who was the first to cross and what came back after him?

Such questions are no longer about mechanics. Study is indeed part of her life, but it is an initiation into deeper things. Her Book of Shadows is not simply a technical manual; it is a record of encounters. In fact, her education affects how she views reality. I have come to appreciate the notion at the heart of the Tradition: the Witch is sovereign, not a servant.

She might have Patrons or pay her respects to gods. She may take instruction from an Archmage or an Archwitch, or from some supernatural teacher whose name is otherwise unknown. But obedience is not the point. The relationship could be one of rivalry or obligation, mentorship or initiation. But there is a relationship. That is what makes the difference. 

That is where the High Order stops being merely "the scholarly Witch" and becomes something distinctly Occult.

The Scaled Sisterhood
The Scaled Sisterhood

The Scaled Sisterhood approaches the mystery from an entirely different direction. For these witches, dragons are more than monsters, gods, enemies, or powerful creatures. Dragons are magic, and mysteries made flesh.

They are creatures that hoard and sleep and dream; they change the very landscape around them with their presence. Their existence spans mortal generations, so it is not uncommon for a dragon to have a firsthand recollection of what the rest of the world would dismiss as mere myth. It puts a different kind of vocabulary to the Sisterhood’s magic.

The questions they put forward are of a particular sort: Why does a dragon put together a hoard? What is the significance of its blood or of fire that transforms instead of obliterating? When one lives long enough, does memory become a kind of magic? What is it to shed one’s skin in terms of identity or rebirth? And what is left in the dragon’s mind that history has let go of?

Their teachings run deep into the nature of draconic beings and powers. Tiamat and Bahamut are part of the Tradition, but by no means do they define it. One will find other interpretations of what it is to be a dragon, such as Vritraxion, Lóngzihua, Anantanatha, and older mysteries. There is no requirement for such teachings to be in accord with each other. 

I would be disappointed if they were.

You will hear the Sisterhood put forth notions like "The Breath Transforms," "The Scale Remembers," or "The Hoard Reveals." Do not mistake them for simple rules. They are propositions, true mysteries that have been the subject of argument among witches for centuries. A Cleric may see fit to worship a dragon god, or a Magic-User might put a blade to a dragon to understand the mechanics of its breath weapon. The Witch of the Scaled Sisterhood wants to know why the dragon is there in the first place. That is the point of Occult magic.

The Threefold Goddess
The Threefold Goddess Tradition

The Threefold Goddess Tradition initially appears to lean much closer toward Divine magic.

It is a theological Tradition after all, and that is made clear in its tenets: the Goddess is at once the Maiden, the Mother, and the Crone. And yet one cannot say the Maiden is the Mother, or the Mother the Crone, or the Crone the Maiden, even as they are all entirely the Goddess. I would not put in the effort to sort out such a contradiction; it is the theology. In fact, it is best not to try.  The Tradition has a way of regarding mystery as something that need not be simplified to be true.

The Maiden, who is beginning, discovery, courage and movement. The Mother stands for fullness, creation and guardianship. Then there is the Crone with her death-wisdom, prophecy, curses and the preparation for rebirth. These are not so much job descriptions as they are expressions. A goddess will manifest in more than one Face if she chooses, and may well seem to run counter to the system or defy classification altogether. So be it. Once you can put a complete diagram to a mystery, it ceases to be one.

The Threefold Sign makes this plain to see in the interlinked forms of the three Faces, leaving the center to stand for something else: the Mystery of the Goddess.

  • What does the Maiden reveal? 
  • What does the Mother protect?
  • What does the Crone hide?

Consider the difference in approach. A Cleric will worship a goddess and be granted Divine magic on account of it. A Witch of this Tradition might pay homage to the very same deity but in another way. She asks what is being concealed, or what is revealed in this particular manifestation, and why. If the Goddess puts in an appearance that we do not expect, the Witch is there to make sense of it. She is not just taking in doctrine; she is interpreting. 

It is a far different kind of spiritual relationship, and relationship is the operative word.

Three Traditions, One Class

This is where these Traditions help me understand what I want Advanced Witches & Warlocks to accomplish.

  • The High Order approaches mystery through knowledge.
  • The Scaled Sisterhood approaches mystery through ancient beings, transformation, memory, and living symbols.
  • The Threefold Goddess Tradition approaches mystery through sacred contradiction, revelation, and theology.

There is no agreement between them, nor should there be. Occult magic has no need for it; it demands participation instead. What unites these three is that they all put the Witch in a relationship with something concealed. For one of the High Order, this might be Magic itself, while a member of the Scaled Sisterhood could be bound to dragons and the old mysteries they stand for. A follower of the Threefold Goddess relates to the Goddess, whose various Faces are but a fraction of the whole.

These are the things that define a Witch, not some spell list. It is the difference between a Cleric who draws on Divine authority or a Magic-User who relies on understanding. The Witch derives her power from the hidden world. She makes promises and crosses thresholds. She has her obligations and her beliefs. In time, she may even have something on the other side acknowledge her. That is the nature of Occult magic.

And there are still two more Traditions I have that I have not discussed in detail yet. One is the Daughters of Baba Yaga. The other can wait a little longer.

Daughters of Baba Yaga

Back in Jackson

This distinction also explains why the Witch works so naturally in Jackson, IL, even though Jackson is a very different project from Advanced Witches & Warlocks.

Larina, Stephanie, and Faye are all witches, but they do not understand witchcraft in the same way. In fact, looking at the three of them through the lens of Advanced Witches & Warlocks helps clarify what I mean by Tradition.

Larina is a witch of the High Order in every sense. 

She is always with a book, studying witchcraft, folklore, the occult, religious theory, and ritual. It is not enough for her to know how something is done; she wants to get to the bottom of why it works, what the symbols are saying, and what lies under the surface of the accepted explanation.

You would be hard-pressed to call her a Magic-User. Larina does not view magic as some mechanism to be put under a microscope and decoded. For her, knowledge is a way of getting closer to the mystery. A text might explain a ritual, but she is more interested in what was really being contacted, or what the author overlooked. Her faith in the Goddess is no more passive than her study habits; she is trying to make sense of a larger, stranger reality, which precludes her from being a Cleric.

When the ghost sees her, and she sees the ghost, the whole question is altered. She will find an authentic word in a poorly written description of a ritual, or spot the real Enochian coming from someone putting on a show on late-night TV. She has a way of pulling at the threads where theology and lived experience meet. That is the mark of the High Order.

Stephanie is another matter altogether. In many ways I would put her in the Scaled Sisterhood, though not out of any interest in dragons. What comes instinctively to her is an understanding of power.

She knows the social hierarchies, the reputations and the influence. She can tell who is in control of a room and who is only pretending to be, who is vulnerable and where one must apply pressure. This is what makes her such an effective leader, even if she doesn’t think of herself in those terms.

A hoard is not always gold. For Stephanie, it can be status, or secrets, or social capital. She has an instinct for the invisible territories and pecking orders of a high school. But there is also the Scaled Sisterhood’s notion that power entails responsibility. When she puts a stop to another cheerleader making fun of Faye, she doesn’t just chide her for cruelty. She redefines the argument entirely.

"We don’t do that. We have to be the best Jackson Public High has. Not the worst."

In invoking duty and belonging, she is using the very structure of things. That is Stephanie. She has no quarrel with the hierarchy; she makes it serve as her protection. Stephanie understands something else dragons know instinctively: possessing power changes the space around you whether you intend it to or not. 

The Scaled Sisterhood studies dragons because dragons embody power in its oldest and most concentrated forms. Stephanie does not need a dragon in front of her to understand the lesson. She already understands what it means to have power and decide what kind of person you are going to be with it.

Then there is Faye. She is a Daughter of Baba Yaga. I have yet to put a lot of detail into that Tradition here, but Faye can help us understand it a little better now.

If Larina is occupied with the hidden world and Stephanie with the way power is structured within it, Faye is immersed in something much older. The Old Magic. The sort that predated anyone’s efforts to file it away in a church or an occult order or some respectable tome.

The Daughters of Baba Yaga may preserve practice. They remember what must be done even after the reason has been forgotten.

Faye was raised by witches of the Blackthorn and Thorne lines who had no inclination to justify themselves to outsiders. They have their ways, their grudges, their recipes and curses and protections, knowledge handed down through the generations without the need for a formal theology. Some things are done out of habit. Others are left alone because one recalls what went wrong the last time around. Faye is well aware of the difference. She might not care for it, and often doesn’t, but the Old Magic runs in her.

It is why Faye can grasp a thing in an instant that would send Larina off to do some research. Larina wants to know the origin of a custom, the mythology behind it. Faye will just say: "Don’t do that." And when asked why? "Because you don’t." It is an answer that would madden Larina, though Faye is usually right. And Larina knows that.

The Daughters of Baba Yaga are meant to stand for a rougher, more elemental side of witchcraft. Folk magic, inherited wisdom from old women who know too much, dangerous bargains and spirits, rules whose source is lost but not the consequences. 

Yet Faye is not a prisoner to it. Her role is in part about what she chooses to hold on to and what she will remake for herself. That is a relationship with tradition in its own right. She is the witch in Jackson that "looks evil, but isn’t," like Moria is "looks innocent, but is evil" and Sylvia is "looks evil, and is evil, and looks better than everyone else while doing it."

Larina looks for the structure. Stephanie sees how power flows through it. Faye is aware that some magic is older than the structures we build to account for it. They are all witches; they all work the Occult, but the hidden world speaks to each of them differently.

That is the point of Traditions in Advanced Witches & Warlocks. Not to lay down which spells a Witch may cast, but to show what she notices, what she deems important, the questions she puts forward when the impossible occurs. What answers is she willing to accept?

And the Witch has to live with those answers.

Note: For RPGaDay2026 next month, Mirror Mondays will be on pause, but I am still working on all my new projects and campaigns. 

Wednesday, July 22, 2026

Witchcraft Wednesday: The Threefold Goddess Tradition

 With Advanced Witches & Warlocks, I have had in mind a certain goal: to give the witch traditions the weight of actual occult practice. I do not want it to be a matter of "this witch has fire, that one has healing." There is more to it than that; it is about how one comes to terms with magic and divinity, with their coven, the world, and the self.

In pursuit of that, I have been drawn back to an old friend of my witch material, the Triple Goddess.

"Maiden, Mother, Crone" by Ben Honeycut
"Maiden, Mother, Crone" by Ben Honeycut

For some time now the Maiden, Mother and Crone have served as my way of putting the threefold form of the Goddess into words. It is a familiar shorthand that says something essential about the craft. Yet as I put in the work on Advanced Witches & Warlocks, I came to see that this was no longer an idea or conjecture to be just a background notion. It could stand as a tradition in its own right.

Hence The Threefold Goddess Tradition.

It is not to be confused with a neo-Pagan convenience or the simple equation of witches worshipping Diana. Nor is it only a Triple Moon affair, though the moon holds center stage. What I am building is a framework, both magical and theological, by which a witch can make sense of many goddesses and many kinds of magic under one sacred pattern.

So I am going to steal a LOT from the Christian Trinity. Consider the contradiction:

The Goddess is the Maiden, the Mother, the Crone.

And yet the Maiden is not the Mother, nor the Crone the Maiden. All are the Goddess.

There is no problem with that. The point is precisely there. I am perfectly happy with contradictions.

I call it the Threefold Sign. One might be tempted to take the logic of the Shield of the Trinity diagram – where each is God but not the other, and apply it here. And the logic would hold up. But the visual language would be off. This is not Christian theology in a black dress with a moon pendant. It is witchcraft and requires a witch’s symbol.

So we use something on the order of a triquetra, or three circles interlinked. In the overlap of two you will find their mysteries touching; where the three come together is the Mystery of the Goddess herself, beyond any name.

Triquetra

Some covens will inscribe the words Maiden, Mother, Crone in those circles. Others will put the names of goddesses there, or three moons (crescent, full, dark), or perhaps three ravens, three keys, three wells. The symbol is meant to instruct the initiate that while the Goddess is whole, her faces are not to be conflated. The Crone is not simply an aged Mother, nor the Maiden a young one. They are distinct, they are complete, they are divine. They are unique and they are unified. Like I have said before, I like my gods messy.

To treat it as a puzzle is to miss what is happening. It is a mystery for the witch to enter into.

The most usual expression of the tradition, of course, is to honor the Goddess as Maiden, Mother and Crone. 

One might call the Maiden the start of things. She is the first step and the new moon, the road left untraveled. She is the huntress and the girl in the woods, the rebel and the initiate, the question put to you that no one wishes to hear. There is a danger in her youth; she is not without power but is perilous in her becoming. The Maiden is the threshold and the keeper of the threshold. Through her there is deeper understanding of the beginning. 

The Mother represents fullness. Think of the full moon, the hearth, or the field. She is the queen and the lover, the teacher and the protector, the witch at the coven’s heart. She has the power to create and to bless, yet do not mistake her for being soft. Those who consider the Mother harmless have never been on the receiving end of a mother defending her young.

Then there is the Crone, the ending and the memory. She is the waning and dark moon, the graveyard and the crossroads, the winter and the final spell. She is the truth from which there is no escape. Feared for what she knows and honored for what she remembers, she is the keeper of ghosts and curses and all final wisdom.

In concert they are the cycle of birth, life, death and rebirth. It is a cosmology I have used for a very long time. Witches do not tend to view death as some sort of reward or punishment; to them it is part of the great turning, along with rest and rebirth. The Crone is not an end to the story so much as the one who readies the soul to start over. This is also the same reason why my witches can't be raised from the dead.

I have found a particular utility in what I term the Lunar Mask. In my campaign notes, there was a moon-priestess who came to see a deeper pattern in the goddesses she revered. She did not forsake her faith, but understood her goddess to be but one aspect of something older and more complete.

For Advanced Witches & Warlocks I cannot employ deity names from other published settings, though I have no need to. Our own real-world mythic structure is far superior. So for the Lunar Mask I have settled on:

Diana as the Maiden. The crescent moon and the silver bow. She is the wild wood and the fierce independence of the untamed, the arrow in the dark and the way into the forest.

Selene as the Mother. The luminous presence and the dream-giver. She is the tide of blessing, the lover, the full moon shining down on everything.

Hecate as the Crone. The torch and the key, the ghost road and the witch-night. She is the figure at the crossroads where the living must make their peace with the dead.

This serves as a clean substitute for the triad in my own play and is more broadly useful for the book. It also allows for a clear delineation between the larger tradition and individual covens. One coven may give its honors to Diana, Selene and Hecate; another will have different names for the same Threefold Goddess Tradition.

Triple Hecate by William Blake

The Triple Moon Goddess Heresy

I find the notion all the more compelling here.

During a recent campaign discussion, I put forward the concept of a priestess who makes an unsettling discovery: the moon goddesses of her world are not distinct and unconnected powers as she has been taught. Rather, they are three aspects of some deeper lunar enigma.

The temples would call it heresy. The witch calls it revelation. One has to make that distinction. This is no case of a goddess making a thunderous appearance to confirm you are right, nor is it a tidy prophecy. It is a matter of scholarship and risk, of intuition and ritual. The priestess will pore over old songs for matching symbols or spot the same moon-shape in the carving above a long-forgotten door. She hears how a forbidden hymn in one temple is answered by the orthodox prayer of another. She starts to think the line drawn between the goddesses is not so much false as it is incomplete.

That is the sort of heresy I have for my witches. Where a cleric is content to uphold the temple’s version of the truth, a witch wants to know what the temple has left out.

In this way the "Triple Moon Goddess Heresy" can be made to work for the Threefold Goddess Tradition. It is not something every coven must accept, nor does it have to be true in every campaign. But it puts a fine tension on the tradition. For the Threefold Goddess is not simply a matter of old women in the woods with their rites; there is a dangerous theology to it. A witch-priestess might look at three rival temples and tell them they are all correct but have no idea why. That is very much in keeping with a witch.

Beyond the Moon

I am inclined to stick with The Threefold Goddess Tradition as the name precisely because I do not want to confine things to moon goddesses alone.

There really is no better symbol for the witch than the moon. It is the perfect sign in that it can change its shape and yet remain itself; it vanishes and comes back again. It is the ruler of tides, night, magic, madness, and fertility.  The connections are so deep and so ancient I'd be a fool to fight them.

But the Threefold Goddess is a bigger entity than the moon. Other covens will have their own triadic powers to honor her with. A Brigidine coven might see her in poetry, healing and smithcraft, three flames to one fire. Or a Morrígan coven in battle, sovereignty and prophecy, which is to say three ravens and one fate. A Hecatean coven could honor her at the road, the threshold and the grave; a mystery cult as maiden of descent, mother of grain and crone of the underworld. A coven of fates may view her as Clotho the Spinner, Lachesis the Measurer, and Atropos the Cutter. 

They are not the same coven, and they are free to disagree, even to charge one another with misapprehending the Goddess. Again, I have no objection to such contradictions when it comes to divinities. If anything, it gives the tradition an older, more vital feel.

The Daughters of Aradia

This also provides a good home for the Daughters of Aradia, a tradition I have been working on. I had considered them a tradition of their own, and they can still be, but this fits well enough. I have come to the view that they are better suited as a sub-tradition of the Threefold Goddess, or perhaps a coven of some power and mystery. In any case, their take on the threefold pattern is not the same as the Lunar Mask.

Under this arrangement, Diana is the Moon-Mother and wellspring of witchcraft; Aradia the Daughter, the liberator and teacher sent out into the world; Hecate the Crone, holding the night roads and what power is hidden from view. It is a more pointed and politically charged stance for the Daughters of Aradia. They are not simply moon witches but agents of resistance, secrecy and teaching. Their myth holds that mortals were given witchcraft to stand up to tyranny as much as to bless and heal. 

Do they get along with witches of the Lunar Mask of Diana-Celene-Hecate? Some might, others might think their way is right, and the other is a dangerous cult of apostates. Can't wait to have some arguments at my table on this. 

You will not find the quiet feel of a lunar coven of seers here, yet there is no reason both cannot exist under the wider umbrella of the Threefold Goddess Tradition. That is the kind of thing I am after in Advanced Witches & Warlocks. A tradition should be specific enough to give rise to strong covens and rivalries, but broad enough to serve as the basis for many characters and adventures.

Larina's Triple Goddess Tattoo
Using This in Advanced Witches & Warlocks

For the purposes of the book, I would make the Threefold Goddess Tradition one of the principal ones. Mechanically, its witches are adept at divination, protection, healing, charms, dream work, transformation, curses, and dealing with spirits. There is a synthesis and mystery to their power that you do not get with the rigidity of the High Secret Order, the wildness of faerie ways or the grimness of the Daughters of Baba Yaga.

Their special abilities ought to reflect the threefold nature:

  • The Maiden for courage, movement, discovery and warding off fear.
  • The Mother for fertility, guardianship, healing and the protection of the coven.
  • The Crone for prophecy, spirit speech, death-wisdom and defense against necromancy.

When a witch of this tradition reaches a certain level, she can call on the hidden center of the Threefold Sign. Not as Maiden or Mother or Crone but as the Goddess in her Mystery. It should be a rare and potent thing, bound up with the moon or some rite of initiation. Her highest Occult Power.

It also provides good material for roleplaying. A Threefold witch might be a midwife in one village and a forbidden priestess in the next. She could be put in the position of having to defend herself against accusations of heresy or syncretism, carrying three holy symbols and declining to offer clerics who want clean doctrine any explanation.

That is how I want to set witch religion apart from the clerical sort. Clerics have their temples and orders to serve their gods. Witches come to the divine through bloodlines, signs, dreams, and the mysteries of the coven, things that do not always conform to temple law. Witches are not just clerics with better fashion sense and killer eyeliner.

In the end, the Threefold Goddess is not three, nor is she one in any simple way. She is the Maiden, the Mother and the Crone. The moon is merely the sign by which we have learned to know her.

Three circles. One mystery.

Links

Monday, July 20, 2026

Mirror Mondays: The Witches of 1986. The Satanic Panic

Photo by Lucas Pezeta: https://www.pexels.com/photo/ancient-metal-pattern-on-stone-surface-5277398/
The Satanic Panic and the Secret Appeal of Forbidden Books

I am currently reading Manly Wade Wellman for my Witches of Appendix N. He has a lot of occult investigators and talks a lot about dangerous occult texts. There is a strange magic to being told a book is dangerous.

Not real magic. Not the kind the pamphlets warned us about. Not the sort of thing that appears when you mispronounce something in Latin while standing in a chalk circle at midnight. I mean the older, more human kind of magic. The kind that happens when an adult lowers their voice, points at a book, and says, "You should not be reading that."

For a certain sort of kid, that is not a warning.

It is an invitation.

I have been thinking about this a lot lately while working on my Advanced Witches & Warlocks and Jackson, IL projects. I have also been going back through some old Satanic Panic videos, both vintage and retrospective. Some are from the era itself. Some are modern looks back. One or two are modern warnings that feel like they could have been broadcast in 1986 with very little editing.

I am not here to dunk on them. Well. Not entirely.

Some of this material is ridiculous. Some of it is unintentionally hilarious. Some of it is sad. Some of it is built out of real grief aimed in the wrong direction. Some of it comes from people who were clearly frightened by a world changing faster than they knew how to handle.

But all of it circles the same idea 

The fear was not really just about Dungeons & Dragons. It was not just about heavy metal. It was not just about horror movies, Smurfs, He-Man, E.T., or some plastic wizard in the toybox. The fear was about children having access to an imaginative life that adults could not completely supervise.

And that, I think, is where the forbidden book gets its power.

I have written about the Satanic Panic before. Back in 2024, I said I was fascinated by it because I had lived through it and, as someone who was not religious, the whole panic was confusing to me. I also admitted something else that still feels true: my own teenage reaction to all of it absolutely influenced my early D&D games. Lots of undead. Lots of demons. And, yes, lots of witches. Immature? Sure. I was a teenager. That was practically my job. But it was also fruitful. Some of that old material has never really left me. It just waited for better books to live in.

The Panic in the Toybox

One of the great artifacts of the era is Turmoil in the Toybox. If you have never seen it, it is one of those videos that feels like it was assembled in a church basement, a public access studio, and a fever dream all at the same time. Gary Greenwald and Phil Phillips seem convinced that the devil is hiding in every toybox, or at least making a pretty serious attempt to franchise there.

  • The Smurfs? Suspicious.
  • Masters of the Universe? Dangerous.
  • E.T.? Worth a second look.
  • Dungeons & Dragons? Obviously trouble.

The whole thing is amazing because it does not merely worry about D&D. It worries about the entire imaginative ecosystem of childhood. Toys, cartoons, commercials, fantasy symbols, magic words, Saturday morning television, action figures, and role-playing games all become part of one invisible machinery. The toybox is no longer a toybox. It is a grimoire with plastic hinges.

That sounds like a joke, but that really is how the panic worked.

The D&D section is especially perfect. The game pieces, they tell us, include witches, wizards, necromancers, clerics, evil magic-users, and all the usual suspects. Good versus evil becomes white witchcraft versus black witchcraft. Someone even claims that when game pieces are burned, screams come out of the fire because spiritual forces have inhabited them.

Now, look. That is nonsense. But it is also myth-making.

The panic did not merely misunderstand Dungeons & Dragons. It mythologized it.

That is the funny thing. The adults who wanted to make the game smaller made it larger. They turned rulebooks into occult manuals, dice into ritual objects, miniatures into idols, character sheets into dangerous documents, and the Dungeon Master into some sort of suburban necromancer with graph paper.

For the average kid, D&D was a game. A weird, wonderful, sometimes confusing game with too many charts and not enough hit points at 1st level.

But after the panic got hold of it? 

Now it was forbidden. And forbidden things glow.

The Book They Told You Not to Read

The Satanic Panic did not create the fire of D&D’s mystique, but it poured gasoline on it.

The books already looked strange. The Monster Manual was full of demons, devils, dragons, undead, and things with names that sounded like they had crawled out of some medieval marginalia. The Dungeon Masters Guide felt like an occult textbook even when it was mostly explaining initiative, treasure tables, magic item creation, and why you should never let the players get away with too much.

Then the grown-ups started saying these books were dangerous.

Well. That certainly did not make them less interesting.

In the 1980s, D&D books became contraband grimoires in the popular imagination. They were passed from hand to hand, argued over in churches, hidden from certain relatives, discussed on television, condemned in pamphlets, and defended at kitchen tables by kids who were absolutely certain that none of the adults understood what was actually happening.

Most of the time, the kids were right.

The game was not teaching us how to summon demons. It was teaching us how to imagine consequences. It was teaching us how to map darkness. It was teaching us that monsters had names, rules, weaknesses, treasure types, and armor classes.

That is powerful. Not Satanic. Not corrupting. Powerful. And power is always frightening to someone.

Or as my mom once so eloquently said about D&D, "This is nothing but Mythology and math!"

The Wrong Demons

One of the more painful parts of looking back at the Satanic Panic is realizing how often adults named the wrong demons.

There were real kids in pain. There were real families struggling. There were real cases of depression, isolation, abuse, grief, mental illness, and fear. But instead of asking harder questions, too many people blamed the game, the records, the horror movies, the toys, the novels, the black t-shirts, the dice.

That is the actual horror.

Not that adults believed in demons. I write about demons all the time. My newest book, Codex Qliphothica, is full of things no sensible person would want crawling out of the wrong side of creation.

The horror is that they named the wrong demons.

That is something I touched on in my 2022 A-to-Z post. In the real world, there is no worldwide Satanic conspiracy. There are no secret armies of Satanists trafficking children through every daycare, pizza parlor, and game store. But in a horror game, there can be demons, devils, evil spirits, and worse. The trick is not to make the panic true. The trick is to understand that people are often looking in the wrong direction. Sometimes the evil is not a cult at all. Sometimes it is perfectly ordinary people who use fear to hurt the "undesirables" in their own community.

That idea matters a lot to me, especially for Jackson, IL. In a town like Jackson in 1986, it is easy to imagine a parent seeing a TV preacher or a warning video and suddenly looking at everything in their kid’s room differently. The D&D hardback. The heavy metal cassette. The horror VHS tape. The plastic skeleton warrior. The fantasy paperback. The notebook is full of strange names. The girl at school who wears a triple-goddess necklace and knows too much.

Most of the time, the adults are wrong.

But this is Jackson. Sometimes they are wrong in the direction of something true.

That is the sweet spot for horror.

In the real world, the panic was destructive because it mistook imagination for corruption. In fiction, though, we can ask the more interesting question: what if the panic was wrong about the cause, but not wrong that something was there?

  • What if the book was just a game book, but the thing watching from the closet was real?
  • What if the record was harmless, but the voice on the blank tape was not?
  • What if the toy was just plastic, but the child was right when she said it moved after midnight?

That is not the Satanic Panic being correct. That is horror using the emotional vocabulary of the panic and aiming it at better targets.

I survived the Satanic Panic
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 My Life With the Satanic Cult

This is where it stops being only media history for me.

I grew up in a small town in Central Illinois. In 2024 I wrote about a moment from around 1985 or 1986 when someone supposedly found a "satanic altar" in a cornfield south of my high school. I remember the panic ripping through the school. I remember being fascinated and horrified by it. Fascinated by how fast everyone reacted. Horrified by how quickly it changed people. The next day, people wore homemade "Satan Busters" armbands featuring an inverted cross within a red buster circle.

That is the kind of detail no amount of research can invent better than memory.

I was already a D&D kid. I was already interested in witches, monsters, demons, horror, occult books, and the kinds of things polite adults thought you should probably not be reading. I was also an atheist in a place where the average person on the street did not know, or care to know, the difference between atheist, Satanist, witch, gamer, metalhead, or just "weird kid."

The assistant principal, who was a decent guy, told me and some of my gamer friends that we should keep our D&D books at home until all this stupid shit blew over. He was probably right. I still hated it.

I hated the idea that something I wanted to read had to be hidden because a mob of scared idiots had decided books were dangerous.

That feeling has never really left me.

And yes, as I wrote before, my love of psychology was probably strengthened then. So was my love of witches. No one was trying to burn me, not literally, but they were trying to burn the things they feared. And there were book burnings in town. Real ones. People on the conservative religious side burning D&D books and other things they did not understand.

That matters.

Because once you have seen people burn books, you never look at forbidden books the same way again.

Heavy Metal, Horror Movies, and the Forbidden Shelf

By 1986, the forbidden book was not alone. It had a lot of company.

There was the forbidden record album, especially if someone claimed the lyrics meant something different when played backward. There was the forbidden horror movie from the video store, the one with a cover more dangerous than the movie itself. There were forbidden toys, forbidden cartoons, forbidden symbols, forbidden bands, forbidden fantasy novels, forbidden magazines, forbidden games.

The whole shelf was glowing in an evil Satanic light.

That is why a movie like Trick or Treat is such a perfect artifact of 1986. It takes the heavy metal panic seriously enough to turn it into a horror plot. A dead rock star comes back through a record. The music really is dangerous. The adults' warning about Satanic rock is, inside the logic of the movie, kind of right.

That is hilarious. It is also revealing, and wonderful for my games.

Horror loves taking the thing adults are panicking about and saying, "Fine. But what if it really was haunted?"

  • What if the record really does speak something backward?
  • What if the toy really does know your name?
  • What if the book really does open a door?
  • What if the game really does teach you something you were not supposed to know?

That is not how the real world works. But it is absolutely how good horror works. It is very much how Jackson works.

The Satanic Panic Never Really Went Away

The funny thing is, the Satanic Panic did not completely vanish. It changed clothes.

In 2022 I wrote that if you think this "corn-filled nugget" was left behind in the 1980s, I had some news. The panic’s old shape involved Satanists, daycare centers, trafficking, cannibalism, and ritual abuse. Later versions involved Pizzagate, QAnon, and other conspiracy nonsense that kept recycling the same fears in new packaging. 

That is why a modern Christian response to D&D can still feel so oddly familiar. The video is new. The anxieties are old. Role-playing as spiritual danger. Spellcasting as a gateway. Tiamat as proof of pagan contamination. D&D books as corrupting objects. Christian parents being warned to keep the game out of the house. It is all there, just with better lighting, HD resolution, and modern YouTube pacing.

I do not say that to mock people’s faith. I know plenty of Christians who play D&D, write horror, love fantasy, and understand perfectly well where the game ends and the real world begins.

But the panic itself? That old habit of flattening every strange symbol into “Satanic”? That is still with us.

And honestly, from a horror writer’s point of view, it is hard not to be fascinated by it.

The Witch Was Always There

Here is the part that matters most for Advanced Witches & Warlocks.

The panic kept pointing at the Witch.

Even when people were talking about D&D generally, the real charge was around magic. Spellcasting. Divination. Necromancy. Enchantment. Demons. Spirits. Symbols. Curses. The old gods. Forbidden knowledge. Books that teach you things.

Again and again, the panic caught sight of the Witch's shadow and recoiled.

I want to do the opposite. I want to look directly at her and say, "Yes. You belong here."

The Witch was always part of fantasy gaming, even when the game did not quite know what to do with her. She was there as the evil enchantress, the village wise woman, the hag in the woods, the priestess of the old gods, the herbalist, the oracle, the charm-worker, the necromancer, the woman everyone feared and visited anyway.

  • She was there in the margins.
  • She was there at the edge of the village.
  • She was there in the spell list.
  • She was there in the panic.

The mistake was reducing her to "evil spellcaster" or treating her as merely a monster. The Witch is older than that. Stranger than that. More useful than that. She is better than that.

The Witch belongs to the place where folklore, religion, fear, healing, social suspicion, forbidden knowledge, and personal power all overlap. Which is to say, she belongs in D&D perfectly.

That is what Advanced Witches & Warlocks is about. Not making the panic true, but reclaiming the imaginative territory the panic could not stop pointing at.

High School Is the Real Haunted House

The Satanic Panic also helped sharpen something else for me: the horror of being a teenager and having adults decide what your symbols mean before you get to explain them.

I came back to that in my Monsterhearts post, where I talked about Larina in 1986. High school is already horrifying. Add the Satanic Panic, a sleepy Midwestern college town, and a girl everyone already suspects is out in the woods sacrificing animals and calling up demons, and you have something that feels very close to the emotional center of Jackson, IL. The truth, of course, is smaller and stranger. Larina is more likely to be in her attic room listening to her dad’s Yes albums than leading a coven in the cornfields. But rumor has never needed truth to grow teeth.

That is the Jackson mood. I talked about this in detail last week.

The town does not need every parent to believe there is a demon in the toybox. It only needs enough of them to wonder. Enough to whisper. Enough to throw away a book, forbid a game, search a bedroom, call a pastor, or look twice at the quiet girl with the strange necklace and the too-old eyes.

And the kids? The kids know the adults are wrong. Mostly.

These Are the Books You Were Warned About

So here is my cheeky little sales pitch, and I am only half joking.

These are the books you were warned about in 1986.

Codex Qliphothica is on the way out, and it is very much a demon book. But it is not a "everything dark is Satanic" book. That was always one of the dullest parts of the panic. It flattened everything. Devils, demons, pagan gods, witches, ghosts, occult symbols, fantasy monsters, and rock music all became one big smear of "darkness."

Good horror does not flatten. Good horror names things.

The Qliphoth are not generic devils. They are not just demons with a different coat of paint. They are shells, refuse, wounds, corruptions, anti-creation, things that should not have survived the making of the world and yet did. They are what happens when the cosmos has a scar and something learns to live inside it.

That is much more interesting than "the devil is in the toybox."

Advanced Witches & Warlocks comes from the other side of the same forbidden bookshelf. It asks what old-school fantasy gaming looks like when the Witch is not a joke, not a monster, not an afterthought, and not simply a reskinned magic-user. What if she had been there properly all along? What if the game had made room for occult magic as something distinct from arcane study and divine authority?

And Jackson, IL is where all of this comes home.

Jackson is 1986 as a haunted town. It is school lockers and church warnings, mall bookstores and strange kids, rumors and records, public access panic and real shadows behind the gym. It is the place where adults blame D&D, heavy metal, horror movies, and witchcraft because those are the monsters they know how to name.

But Jackson has older monsters. Jackson has quieter monsters. Jackson has the things that were listening while everyone argued about the wrong books.

The Secret Appeal

The secret appeal of forbidden books is not that they are evil. It is that they promise the world is larger than you were told. That is the real danger.

A forbidden book says there are secret doors. It says names matter. It says monsters can be known. It says the dead might speak, the old gods might stir, the map might continue past the edge, and the strange kid might not be strange for nothing.

That is why the warnings failed. They told us the books were dangerous. We believed them; we just understood danger differently.

For some of us, danger meant possibility. It meant mystery. It meant there was something behind the ordinary world, something the adults were either too frightened or too tired to see.

That is the heart of fantasy gaming. That is the heart of occult horror. That is the heart of every witch story worth telling.

In 1986, that promise might have been sitting on a bookshelf with a dragon on the cover.

  • Or in a toybox.
  • Or in a record sleeve.
  • Or on a VHS tape from the back room of the video store.
  • Or in the hands of the quiet girl at school who knew more than she should.

And if someone told you not to open it?

Well...You were probably going to open it.

Parents Against Spellcraft & Swordplay
Mirror Shard: The Jackson Satanic Panic

I feel like I have talked about this one a lot already. Partially in posts here and all weekend at EGG Con. In "Am I Evil," the Satanic Panic comes to Jackson, but not in the way the town's folk expect. It is in the form of Moria Elizabeth Zachary. She looks like a nice girl. She wears fuzzy sweaters. She is polite. She has an ugly dog she holds. And she is utterly evil.

Darren Vale acts evil, but he is really sort of a joke. Sylvia Velasco is evil, but not the way everyone thinks she is. People even think Faye Thorne is evil, she isn't, but her family is. 

As my co-creator of NIGHT SHIFT, Jason Vey, commented this past weekend, the Satanic Panic in Jackson takes on new dimensions. 

And of course I have my own real-world history from the real-world Jacksonville. Sure, it is not as dramatic as some other tales of the Satanic Panic, but it has the advantage of being mine. 

There is just too much material here to use. Really...there is too much material NOT to do this. 

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