A land-rooted craft shaped by household protections, charmwork, remedies, and the practical spirituality of cunning folk—often transmitted through local memory and working methods rather than formal liturgy.

In practice, this path tends to prize what works: blessing the threshold, warding the home, tending the hearth, and building relationship with spirits of place. It’s less “one standardized religion” than a family of regional crafts—similar in function, different in flavor depending on community, county, and teacher.

Where it’s found: widespread in the UK/US folk revival and practitioner circles; less visible as “public covens,” more visible in regional teachers, folklore spaces, and local spirit-work communities.

Nature-centered practice that treats plants as allies and teachers—where devotion, medicine, and magic often grow from the same soil.

Green craft is less about elaborate ritual architecture and more about relationship: seasons, weather, roots and leaves, the spirits of gardens and wild edges. For many practitioners, “spellwork” is simply intentional tending—harvesting with respect, giving back, and learning the language of living things.

Where it’s found: very widespread online and in modern beginner books; often practiced solo, with workshops and local herbalist circles providing community.

Everyday domestic craft—food, cleaning, brewing, and home care—made intentionally sacred through blessing, rhythm, and protection.

Hearth witchcraft is often the most “invisible” form of magic because it blends into daily life. Its power comes from repetition and care: salt and smoke, simmer-pots and bread, threshold wards, and small acts done consistently until the home itself becomes a steadier kind of spell.

Where it’s found: extremely widespread—especially among solitary practitioners; strong presence in blogs, practical books, and “quiet craft” communities.

A solitary-leaning path that emphasizes liminal work—trance, spirit etiquette, and relationship with the “between places” of the world.

Hedge craft often centers on altered states: journeywork, dream, oracular listening, and careful protection. The “hedge” is the boundary— between village and wild, waking and vision, living and spirit. Done well, it is disciplined, ethically aware, and highly protective of the practitioner.

Where it’s found: active niche—common in spirit-work circles, seership communities, and specialized books rather than mainstream coven networks.

Italian folk-magic currents shaped by regional spirits, household rites, and syncretic devotion—often braided with saints and family tradition.

Modern “Stregheria” can mean different things depending on who is speaking: some are family-taught household practices, some are devotional Mediterranean folk rites, and some are modern revival systems influenced by published material. The common thread is the household shrine, the feast cycle, and the sense that magic is part of family and land.

Where it’s found: moderately visible—stronger in diaspora communities and folk-practice groups; periodic surges in popularity through books and social media.

Pennsylvania German folk healing and warding that blends spoken charms, scripture, and practical remedies—community service at its heart.

This stream often looks “quiet” on the surface because it is rooted in healing and protection rather than public identity. It frequently uses prayer-like charm structures, handwork, and sign-making—less spectacle, more steady craft. In American folklore, it’s one of the strongest bridges between European folk methods and U.S. regional practice.

Where it’s found: regionally concentrated (especially Pennsylvania and adjacent areas), with renewed interest through folklore scholarship and revival communities.

A mid-20th-century initiatory coven tradition with degrees and lineage-based training—one of the foundational roots of modern Wicca.

Gardnerian practice is coven-centered: rites are learned through initiation and mentorship, and the craft is carried by oaths, liturgy, and repeated ritual form. For seekers, it can be deeply formative—but access depends on geography, coven availability, and a willingness to enter a lineaged structure.

Where it’s found: global presence with strong pockets in the UK/US; stable community networks, but selective and not always publicly visible.

A lineaged Wiccan tradition closely related to Gardnerian, often carrying a slightly more ceremonial presentation in many lines.

Alexandrian circles may lean more visibly toward formal ritual styling and Hermetic influence, while remaining recognizably Wiccan in structure. Like other initiatory traditions, the lived experience varies by coven—teacher, community culture, and training emphasis shape the actual “flavor” more than labels do.

Where it’s found: smaller than Gardnerian but well-represented in the UK/US; often easier to encounter through public-facing elders and teaching networks.

Goddess-centered currents emphasizing feminist spirituality—diverse across communities, with different structures and boundary choices by lineage.

Some Dianic streams are explicitly women-centered; others share similar devotional language with different inclusion practices. What unites them is a priestess-forward ritual style and a focus on reclaiming sacred feminine imagery through lunar and seasonal rites. Because it is not one single unified organization, it’s best approached as a constellation rather than a single institution.

Where it’s found: visible in retreats and urban centers; strong book and workshop footprint; the “shape” differs widely by region and group.

Non-Wiccan lineaged currents emphasizing spirit-led praxis, traditional fetishes, and working lore—often oathbound and teacher-driven.

These traditions may look “older” in tone than modern Wicca because they often center pacts, spirit contact, and the powers of place rather than a standardized seasonal religion. They’re not always easy to find, and many lines keep a low profile by design. The best approach is patience, discernment, and a strong grounding in protection and ethics.

Where it’s found: niche but influential—more visible through specialty publishers and experienced practitioner networks than mainstream directories.

Participatory eco-magic that blends spellcraft, trance, and community ritual arts—often intertwined with activism and public rites.

Reclaiming practice is highly communal: it uses chant, rhythm, and shared leadership to move energy through a group rather than a single officiant. It tends to be accessible to newcomers through classes and public events, while still holding depth for long-term practitioners who want a living, collective form of craft.

Where it’s found: well-known in North America and parts of Europe; strong festival presence and a robust teaching ecosystem.

Visionary, experiential witchcraft emphasizing personal gnosis, devotional power, and deep trance—teacher-based lineages rather than mass organizations.

Feri practice often focuses on inner alchemy: the refinement of desire, devotion, and “presence” until the practitioner becomes a clearer channel for power. Its lore can be idiosyncratic by line, but the heart is consistent—ecstatic devotion, strong ethics around power, and transformation that is felt in the body, not just believed.

Where it’s found: respected niche—steady presence through teachers and workshops; less visible through mainstream directories.

Seership through trance, song, and “thread-craft”—a ritual form oriented toward counsel and spirit-mediated insight rather than daily spellcasting.

Seiðr work is often done in a structured container: a seat, a circle, a rhythm of chant, and a role held by a trained seer. It can be profoundly meaningful when approached with cultural context and ethical care—especially when the goal is guidance, healing, or fate-sense rather than spectacle.

Where it’s found: active specialty niche at pagan gatherings and reconstructionist-adjacent communities; availability varies strongly by region.

Formal ritual systems—often correspondence-heavy—that have deeply influenced modern witchcraft methods and symbolism, even for witches who aren’t “ceremonial magicians.”

Ceremonial practice tends to be architectural: the ritual is a constructed machine of meaning—tools, angles, names, and correspondences arranged to produce a controlled effect. Many witches borrow pieces of this (planetary timing, elemental structures, consecration methods) without adopting the full order-based framework.

Where it’s found: longstanding occult backbone—strong in literature and study groups; some regions have active lodges, others are mostly book-driven.

Results-driven experimentation that uses belief as a tool—sigils, paradigm shifting, and “try it, test it, refine it” as a core ethos.

Chaos magic is powerful precisely because it is flexible, but that flexibility comes with drift: unclear ethics, unstable framing, or sloppy closure can create chaotic outcomes. In its best form, it’s a disciplined lab—clean hypotheses, careful attention to mind-state, and strong boundaries—rather than simply “anything goes.”

Where it’s found: very visible online and widely borrowed for technique; quality varies—best encountered through disciplined practitioners and well-structured study.

Nature-reverent ceremonial streams inspired by Celtic sources—grove practice, poetry, well-and-fire symbolism, and structured seasonal rites.

Revival druid currents often blend devotion to land with ceremony: chanting, triads, training paths, and community ritual forms. They can be deeply nourishing for practitioners who want a structured, artistic spiritual container with strong emphasis on inspiration, ethics, and land stewardship.

Where it’s found: well-established internationally, with strong visibility at festivals and through structured training organizations.

Historically grounded devotional practice aiming to reconstruct pre-Christian Celtic religions with scholarly rigor and cultural care.

Reconstructionist practice tends to emphasize sources: language, archaeology, historical texts, and culturally contextual ritual forms. It often has a low tolerance for anachronism—not from snobbery, but from a desire to treat living cultures and historical peoples with seriousness rather than aesthetic borrowing.

Where it’s found: smaller but dedicated; most visible in study groups, cultural communities, and scholarship-forward practitioner spaces.

Curated personal practice that draws from multiple sources—ideally with consent, respect, and clear understanding of what’s being borrowed and why.

Eclectic craft becomes powerful when it is coherent: not just collecting tools, but building a living language of correspondences, ethics, and results. It often suits solitary practitioners who want freedom with responsibility—learning widely, keeping good notes, and refining what works without claiming lineages they do not hold.

Where it’s found: extremely widespread; the most common “home base” for modern solitary witches, with a huge ecosystem of books, teachers, and online groups.

MCC isn’t a “new tradition” we’re asking you to join—it’s a living initiatory current held by the Coven of the Veiled Moon, shaped inside an eclectic, Wiccan-leaning Neopagan framework. We treat traditions as languages: some are learned formally through dedicated training, some through family memory, and some through careful study and lived practice—but here they’re integrated into a coherent path meant to be walked, not merely admired.

Our center of gravity is intentional eclecticism with initiatory depth. We’re Wicca-literate, folk-aware, and mythically minded, building a shared spiritual technology that emphasizes what is tested, what is ethical, and what deepens relationship: to the land, to seasonal and lunar cycles, to spirits (with discernment), and to one another. The goal is not a pile of borrowed aesthetics, but a stable and maturing current—one that teaches through thresholds, returnings, and embodied practice over time.

Where to read more: About Us