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diana-thyme · 1 year

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The Ultimate Grimoire Guide

So! I have been seeing a ton of grimoire ideas and thought I’d stuff them all together. A lot of ideas are from @manifestationsofasort, @banebite, and @pigeonflavouredcake. Check them out! They have a ton of cool stuff there.

What Do I Use For My Grimoire?

You can use anything for a grimoire! For a physical one, journals, binders, and notebooks are good. For digital ones, Notion, Tumblr, Docs, and even just your file folder are great.

Introduction

A Book Blessing

Table of Contents

About Me

Your Current Path

Your Personal Beliefs

Your Spiritual Journey

Superstitions

Past lives

Favorite Herbs/Crystals/Animals/Etc.

Natal Chart

Craft Name

How You Entered The Craft

Astrology Signs

Birthday Correspondences (birth tarot card, birth stone, etc.)

Goals

Safety

Fire Safety

What Not to Burn

Toxic Plants & Oils (to humans, plants, animals)

Crystals That Shouldn’t Be Put… (in sun, in water, etc.)

Things That Shouldn’t Be In Nature (glass, salt, etc.)

Potion Safety

How to Incorporate Blood in Spells

Smoke Safety

Wound Care

Biohazards

Core Concepts

Intention & How It Works

Directing Energy

Protection

Banishing

Cleansing

Binding

Charging

Shielding

Grounding

Centering

Visualization

Consecration/Blessing

Warding

Enchanting

Manifestation

Meditation

What Makes A Spell Work

Basic Spell Structure

What Not To Do In Spells

Disposing Spell Ingredients

Revitalizing Long Term Spells

How To Cast Spells

What To Put In Spells

Spell Mediums (jars, spoken, candle, sigils)

Spell Timing

Potion Bases

Differentiating Between Magick and Mundane

Common Terms

Common Symbols

Intuition

Elements

Basic Alchemy and Symbols

Ways To Break Spells

Laws and Philosophies

Correspondences

Herbs & Spices

Crystals & Rocks

Colors

Liquids & Drinks

Metals

Numbers

Tarot Cards

Elements

Trees & Woods

Flowers

Days

Months

Seasons

Moon Phases

Zodiacs

Planets

Incense

Teas

Essential Oils

Directions

Animals

Symbology

Bone Correspondences

Different Types of Water

Common Plants

Entities

Deities You Worship

Pantheons

Pantheons & Deities Closed to You

Common Offerings

Epithets

Mythos

Family

Worship vs Work

Prayers & Prayer Template

Altars

Deity Comms

Devotional Acts

Angels

Demons

Ancestors

Spirit Guides

Fae

Familiars

House, Animal, Plant, Etc. Spirits

Folklore Entities

Spirit Etiquette

Graveyard Etiquette

Boundaries

Communication Guide & Etiquette

Spirit Work Safety Guide

How Entities Appear To You

Circle Casting

Common Offerings

Altars

Servitors

Mythological Creatures (dragons, gorgons, etc.)

Utility Pages

Gazing Pages

Sigil Charging Station

Altar Pages

Intent Pages

Getaway Pages

Vision Boards

Dream Pages

Binding Page

Pendulum Board

Crystal Grid

Throwing Bones Page

Divination Pages

Mirror Gazing Page

Invocation Pages

Affirmation/Manifestation Pages

Spirit Board Page

Other Practices

Practices That Are Closed to You (Voodoo, Hoodoo, Santeria, Brujeria, Shamanism, Native Practices)

Wicca and Wiccan Paths

Satanism, Both Theistic and Non-Theistic

Deity Work

Religious Paths (Hellenism, Christianity, Kemeticism, etc.)

Animism

Types of Magic/Spells

Pop Culture Paganism/Magic

Tech Magic

Chaos Magic

Green Magic

Lunar Magic

Solar Magic

Sea Magic

Kitchen Magic

Ceremonial Magic

Hedge Magic

Death Magic

Gray Magic

Eclectic Magic

Elemental Magic

Fae Magic

Spirit Magic

Candle Magic

Crystal Magic

Herbalism

Glamours

Hexes

Jinxes

Curses

Weather Magic

Astral Magic

Shadow Work

Energy Work

Sigils

Art Magic

Knot Magic

Music Magic

Blood Magic

Bath Magic

Affirmations

Divination

Tarot Cards

Oracle Cards

Playing Cards

Card Spreads

Pendulum

Numerology

Scrying

Palmistry

Tasseography

Runes

Shufflemancy

Dice

Bibliomancy

Carromancy

Pyromancy

Psychic Abilities

Astrology

Auras

Lenormand

Sacred Geometry

Angel Numbers

Ornithomancy

Aeromancy

Aleuromancy

Axinomancy

Belomancy

Hydromancy

Lecanomancy

Necromancy

Oneiromancy

Onomancy

Oomancy

Phyllomancy

Psephomancy

Rhabdomancy

Xylomancy

Tools

Crystal grid

Candle grid

Charms

Talismans

Amulets

Taglocks

Wand

Broom

Athame

Boline

Cingulum

Stang

Bells

Drums

Staffs

Chalices

Cauldrons

Witches Ladder

Poppets

Holidays

Yule

Imbolc

Ostara

Beltane

Litha

Lammas

Mabon

Samhain

Esbats

Deity Specific Holidays

Religious Holidays (Christmas, Easter, Dionysia, etc.)

Celestial Events

Altars

Basics of Altars

Travel Altars

Deity Altars

Spirit Altars

Familiar Altars

Ancestor Altars

Self Altars

Working Altars

Self-Care

Burnout Prevention

Aromatherapy

Stress Management

Coping Mechanisms

Theories & History

Witchcraft history

Paganism

New Age Spirituality

Cultural Appropriation

Thelema

Conspiracy Theories

Cults

Satanic Panic

KJV

Witches in History

Cats in History

Transphobia in Witchcraft Circles

Queerness in Witchcraft Circles

Other

Recipes

How to Get Herbs

Foraging

Drying Herbs and Flowers

Chakras

Reiki

Witches Alphabet

Runic Alphabet

Guide to Gardening

Your Witch Tips

Resources

Other Tips

List of Spells

Cryptids and Their Lore

What is a Liminal Space?

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khaire-traveler · 5 months

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Polytheist & Pagan Asks

🙏 - Which pantheon(s) do you actively worship?

🌞 - Which deity(ies) are you closest to/do you worship the most often?

✨ - Do you believe in patron deities? If so, do you have any that you know of?

🌍 - Which pantheons do you believe exist?

📜 - Have you ever made an oath, vow, or contract with a deity? If yes, how did it go (you don't have to share)?

📿 - What are three things you're grateful to your deity(ies) for?

🖋️ - If you could say anything to your deity(ies) right now, what would you most want to say?

💌 - What is your favorite form of deity communication?

🎭 - What is an emotionally impactful or a silly worship-related experience you've had?

❤️ - What's one memory of your practice that you reflect the most fondly on?

🥂 - What is your favorite devotional act or offering to give?

🎉 - Do you celebrate any festivals? If so, which ones?

🫂 - Do you syncretize any pantheons with one another? If so, which ones?

🔮 - Do you delve into topics like the occult or the mysteries? Do you do anything esoteric?

⭐ - What is something you wish people outside your practice knew more about?

📖 - Do you like the way your pantheon is most often portrayed in media? Why or why not?

🏛️ - Do you have a favorite statue or temple to your deity(ies)? If yes, what is it?

🔥 - Do you have a favorite myth or tale from your pantheon or others?

🧭 - What led you to your practice?

🧿 - Did you have any other spiritual beliefs before discovering your current practice?

🪽 - Do you believe in angels and/or demons? If yes, do you worship or work with any?

🪄 - Do you practice witchcraft? If yes, do you keep it separate from your deity worship?

🪦 - Do ancestors or human spirits play a big role in your practice?

🐾 - Do animal spirits play a big role in your practice?

🌱 - Does nature - plants, nature spirits, etc. - play a big role in your practice?

💀 - Do you believe in ghosts? If yes, have you ever had an experience with one?

☄️ - Do you believe in astral travel/the astral realm? If so, have you been there before?

#helpol #hellenic polytheism #hellenic pagan #paganblr #polytheism #paganism #ask game #for fun

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headspace-hotel · 2 years

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i'm too...skeptical of a person to vibe with much of the "witchcraft" adjacent spirituality that's popular nowadays

However, one of the most difficult things to understand about The Past is that for many of your ancestors, the distinction between "spiritual" and "mundane" phenomena did not exist.

and this does create problems for the idea that "science is for one set of questions, religion is for another" or at least the idea that "witchcraft" is a religion (exclusively). In The Past, philosophers speculated about the universe from the point of view that there were spiritual realities and that they weren't distinct from material realities. Before the modern idea of gravity, there was the idea that the four classical elements each had a particular nature, with earth being the heaviest and fire being the lightest. This also corresponded to a moral reality about the elements—the lighter elements were more "pure." (This is why in Dante's Inferno at the center of the Earth is Satan himself.) These people weren't assigning morals to substances in the way we now think of it. Their spiritual and moral realities were just "real" in the same way as the physical world.

People asked "From what we know of God, what can we hypothesize about the existence of extraterrestrial planets and beings, and what they are like?" And it's interesting to note that the belief in God didn't obstruct them from asking these questions; instead, it allowed them to ask these questions at a time when they didn't have naturalistic observations to go on.

But I'm getting off track—modern science is derived from things like alchemy and philosophy, and we are a bit biased here because we tend to see Aristotle and the like as precursors to "science," whereas when indigenous people maintain and pass down a collective body of naturalistic observations about their world, that's seen as some kind of cutesy pagan thing. Which is just racism.

In reality, ancient astronomers were also priests, medicine was practiced by shamans. They were people with knowledge that the average person did not possess. If there's a generic word for this type of person, it's "wise woman" or "wise man": the "three wise men" that are said to have visited Jesus were astronomers. The figures we see as "spiritual" often dealt primarily, and sometimes almost exclusively, with physical, natural phenomena. When they did deal with spiritual phenomena, it was for a lot of the same reasons that we do.

(Arguably, we have a worse understanding of some things, because we see everything in the physical world, including our own bodies, as unaffected by the meaning we assign them.)

What this means is that "witchcraft" can and should be to some extent "mundane" and evidence-based. But in my mind, "witchcraft" means possessing some kind of knowledge that is hands-on, practical, and not easily obtainable just by reading books or wikipedia, tempered by wisdom as a guide for when and how to apply it. It's also a social role; it suggests your knowledge makes you important to your community.

...

So I think an auto mechanic is technically some kind of witch.

#random #witchcraft #history #history of science

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childofthewolvess · 4 days

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Reasons why I think every witch/pagan should have a familiar spirit

There’s so many animal spirits out there that would love a human companion 🐺(coming from an animal spirit worker)!!! They are eager to help out practitioners in exchange for knowledge about their species.

You learn so much about an animal and its importance in the real ecological world 🌎 when you have a familiar spirit. You’re spreading your love and raising awareness for our ecosystems.

They’re multi-belief friendly! ☮️ You don’t need to be religious to believe in spirits or energy. They don’t belong to one particular religion. Spirits are an open practice, especially spirit guides!

Familiars can help you with so many things across a broad range of practices 🔮 - protection, aide in spells, a teacher, etc. They truly have so much to offer in the realm of witchcraft.

They’re completely unique to you as the practitioner 🐈‍⬛ - you are the only person/human the animal spirit is working with. They’re on-call and always there when you need them. Their loyalty is outstanding, they won’t leave your side as long as you don’t leave theirs.

They can help to protect your pets and creatures already in your life! 🦮 For instance, my familiars protect my service dog.

They’re beginner friendly 🌸, and can teach you a lot about spirit work in a safe way!

For those doing deity work, they can help to deliver messages from your deities 🏛️ in a clear way!

Having a trustworthy spirit companion is one of the most helpful tools you can gain 🧙‍♀️when exploring the realm of the astral as well as in any practice that requires clair-anything.

Seriously, who doesn’t want a friendly animal spirit companion? 🦝I can’t imagine any downside, and they really help you to learn about the natural world from a different perspective 🫶🏻

#witchblr #paganism #pagan witch #pagan community #eclectic pagan #hellenic witch #witchcraft #norse pagan #heathenry #lokean #familiar spirits #familiars #spirit work #animal spirit #spirit worker #divination #hellenic polythiest #polytheism #spirituality

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moonstruckme · 8 months

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i recently found your page and i became instantly obsessed, you're such a good writer!! i'm not sure if you're taking requests rn (if you're not, ignore this hahaha) but i saw a post somewhere saying that when spencer is in love he loses the sense of direction 😭 we saw moments like those with lila and maeve (like he starts walking but then it's the wrong direction <33) and i was thinking about that with bau!reader!! they're on a case and he gets distracted by her and starts walking on the opposite direction or says something wrong and the team is all like??? because he never gets things wrong and maybe morgan teases him or something like that

sorry for the veryyyy long message!! i just thought it could be so cute, and you would write it perfectly!! obviously if you want to write it in a different way it's okay, i would be happy if you wrote it (but again, if you're not feeling it it's completely okay!! 💗) thank you and have a good day :))

Thank you sweetness <3

Spencer Reid x bau!reader ♡ 539 words

There’s an eyelash on your cheek. You’re staring at the board, and your lips are all pursed, and you’re sitting forward on your elbows, and there’s an eyelash on your cheek. Spencer has no idea how you haven’t noticed it, sitting there with both ends curled upward, precipitous on the curve of your cheekbone.

You’re saying something to Hotch about the overly gruesome nature of the case, how it points to a connection with the victims. Your cheek moves as you talk. The eyelash looks like it should be a breath away from falling off, and yet it stays stubbornly in place. Spencer really, really wants to get it for you. It’d be such a tiny gesture, the quick brush of his finger underneath your eye, so brief no one would have the chance to question it. He wonders if you believe in wishing on eyelashes. He’s seen you throw salt over your shoulder more than once, but you claim it’s more a habit from childhood than actual superstition. Still, you’re more a romantic than you like to let on. But the origin of the salt tossing is more rooted in Christianity, Spencer thinks, whereas the practice of wishing on eyelashes is more recent and often suspected to be rooted in Paganism. It supposedly emerged only in the eighteenth or nineteenth centuries, when someone in the British isles spread word that blowing an eyelash off your finger was the equivalent of blowing away the Devil, and eventually the belief morphed into good luck and wishes. Spencer wonders what you’d wish for.

“And it’s pretty clear what this is hailing to.” Prentiss’ voice is weary.

“Paganism,” Spencer says quietly, absentmindedly.

“What?”

Spencer blinks, returning to the room to find the entire table has turned to look at him. “Sorry, I—I was thinking about something else.” He glances at the board. “Jack the Ripper. The degree of mutilation is the same.”

“Right,” Hotch says, instantly back on task. “And if we’re right, he’s going to act again soon. Wheels up in twenty.”

Spencer picks up his bag, but doesn’t leave the room. “Hey,” he says as you stand, stepping closer to you. “You’ve got an eyelash.”

You blink, almost knocking it askew, but hold still as Spencer brings a hand to your face, brushing it onto his finger.

Your cheek pushes upwards as you give him a lopsided smile. “Thanks,” you say.

“Wanna make a wish?”

You make a soft, amused sound. “I don’t believe in that, and I know you don’t either.” But when Spencer holds up his fingertip, you lean forwards anyway. Your mouth purses prettily, a tiny little o, and you blow softly. It’s a small puff of air, but the eyelash whirls off into the air. The both of you track it until it reaches the ground. You quirk an eyebrow at Spencer as if to say satisfied? and go, passing your hand along his arm fondly as you exit. Spencer follows after you like you’ve got him on a leash, and it’s only once he’s in Garcia’s office that you say “Do you need something, Spence? I just came to bring Penelope something,” and he realizes he’s completely forgotten where he was supposed to be going.

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bitter-bats-cult-of-the-moon · 3 months

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Spirit Work

Working with spirits was popularized and developed in the 1840’s to the 1920’s. Spirit work has also been known as “Necromancy.”

The term necromancy as defined by Merriam-Webster Dictionary:

1: Conjuration of the spirits of the dead for purposes of magically revealing the future or influencing the course of events

2: MAGIC, SORCERY

Some may define that any working, communication, or magic involving the dead (and therefore spirits) is a form of necromancy.

By necromancy, I don’t mean to physically raise the dead. If that was truly possible, then I believe there would be a lot of skeletons and rotting corpses lurking around.

A spirit is a being that does not exist in our physical world. Many spirits can project messages into our world, but they cannot manifest into a solid, physical form here. Most spirits will reside within the astral – which is a separate dimensional plane from our own.

When someone works with spirits it is called spirit work and can take many different forms. Some people want to learn, and keep it strictly business, while others want to be friends or even more in some scenarios.

Deities, Spirits, or Ghosts

Deities are spirits who are seen as divine. They draw their powers from faith and being worshipped in a particular religion.

Spirits generally are entities with many other subcategories, but they tend to draw their powers essentially from the elements of nature and from peoples’ beliefs.

Ghosts were once humans or animals who have died and sometimes, they can remain in our world.

Religion and Spirit Work

Lots of people use spirit work to become closer to their faith or desired path working.

Abrahamic religions use spirit work to commune with God. While there are other individuals who only commune with the Angels or even better, those that commune with the Demons.

Pagans, on the other hand, use spirit work to commune with the various deities and spirits alike. Some people are aligned to a sole practice of religion or single pathworking, while other people are not tied down to any particular practice.

Building Spiritual Connections

Everyone is different in their approach on building relationships. These relationships can be started by either you or the spirit. Some people keep things strictly as business while others build friendships. However, they should not be a direct replacement for mundane relationships, especially not romantic ones.

Remember that spirit work takes effort.

Do the research. Sharpen your mind. Trial and Error.

Don’t let people play translator. No one should be the dedicated “interpreter.” Sometimes it’s okay to use a third party, but do not make it a habit. People can lie. Your relationship is between you and the spirit.

You can say “No.” Spirits can be held accountable for their actions, and you don’t have to do anything you’re not comfortable with.

Spirits can say “No.” Spirits are like people, and they aren’t playthings. They’re autonomous beings capable of making their own decisions.

Incompatibility. Sometimes a personality, method, and antics might not work very well with you. Recognize when it happens. This may mean taking a break or going separate ways.

Discernment

The process of discernment is interpreting and vetting metaphysical experiences. It helps you build what’s known as UPG or Unverified Personal Gnosis.

UPG is your direct experiences with a spirit or deity. If someone else has the same UPG as you they got all by themselves without help, then that UPG can be considered SPG, or Shared Personal Gnosis.

Your experiences don’t have to match other people’s.

Don’t tailor your UPG to match others. Many people fall into this trap simply because they want to belong to a community or be recognized by authority figures or in some cases both.

Spirit Communications And Synchronicities

When spirits try to get your attention, they will do it in a way you will understand.

They’ll show rather than tell who they are. However, some aren’t as forthcoming because names can give power.

Sometimes the spirits will gauge you and wait for you to come to your own conclusions before giving away their name.

Sometimes the spirits will want to know more about you before giving away their name. Sometimes the give and take relationship must be further established before names are given.

For example, we had consistent communications with a certain Fae entity that did not give away any maliciousness, but at first, they failed to give a proper name. Instead of turning this spirit away we both decided to ask for the Fae to give a name we can call it, until trust could be further established.

The name they gave us was Charles the fox. So, we called him that, but we didn’t believe him to be a simple, ordinary fox. He’s a Fae after all, and it took us roughly one year or so for him to give us his names. Even now, I had to ask permission for this to be included within the writing itself.

… And people tend to forget that sometimes spirits are like this.

…And then there are those ones that aren’t forthcoming about showing much of anything at all because they probably may be imposters – and have malevolent intentions.

One half of this tricky puzzle includes examination of coincidences being too much of an experience to be just coincidences.

Omens

Omens are a sign that appears in the physical world, and they can be good or bad omens. Most often, omens will directly relate to the spirit’s associations. Omens tend to be “gut feeling” experiences and not every unique thing you see may be one. When you’re unsure about a spirit making contact, you can ask for signs. Don’t look everywhere for a sign, though. Not everything is.

Dreams

Spirits can send messages through dreams, and it’s up to you to determine whether a dream is significant based on what happened and why. Analyze things from a logical and psychological manner before delving into spiritual territory. Record whatever makes the most sense to you and any repeating dreams as necessary.

The Astral

The Astral is whenever you are communing with a spirit by projecting and speaking with them. This requires Clairaudience or Claircognizance to be able to recognize and comprehend messages being received. Many people also need to make sure that the experience is not your imagination. Learning the differences from internal thoughts and external thoughts outside your own can be a challenge.

The astral is a dimensional plane that exists outside the physical world. The only way to communicate there is by learning how to project your consciousness.

There are many different dimensional planes, and an infinite number of places and people. One of the astral planes corresponds to earth, however it is hard to discern this. One would have to do research and examine other peoples’ experiences, coming to a well-rounded conclusion.

Divination Methods

Divination is whenever you are communing with a spirit through methods of divination, such as pendulum, cartomancy, scrying, etc.

However, not all forms of divination are guaranteed results. Pendulums are swayed easily by subconscious influence. It’s important to have an open mind and factor in repetitive results as a sign.

Telepath Linking

Telepathy is whenever you are directing thoughts towards the spirit in question. This method can be difficult to achieve due to the mind and imagination wanting the results. Sometimes, desired results will redirect your mind to fill in the result most wanted versus actual spirit communications taking place.

Rule of Three

Repetition is key to the rule of three, as it is a measurement that can help you decipher potential signs from everyday mundane activities. Most signs will show up in different ways around the same time if a spirit is eager to meet you. If you aren’t sure, ask for more before making any solid conclusions.

Confirmation Bias

“This is the tendency to search for, interpret, favor, and recall information that confirms or supports one’s prior personal beliefs or values.”

The more you work against this, the more authentic interactions will potentially be. Use different methods of discernment to help assist you. Don’t try to push things together, that just don’t stick and eventually fall apart.

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carrionhearted · 4 months

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There’s such a widespread ignorance regarding vulture culture. Yet there are sooooo many wildly varying groups of people who connect over it… pagan folk, indigenous peoples, biology nerds, goths, country folk, artists, archaeologists, general nature lovers, entomology nerds, zoologists… the list goes on.

I love bones, I love the stories they tell, I love getting to hold and examine and clean and identify them, I love getting to KNOW them. I love getting to give them a warm place to rest. I love keeping that piece of them alive and loved. I think that’s what people don’t understand about vulture culture.

We don’t collect dead things because we’re twisted sickos who enjoy suffering??? We do it because some core part of our identity connects deeply with nature and life’s cycle— and because we have an immense appreciation and respect for every stage of it. I myself am pagan, that cycle is so central to my practice/ beliefs. I am also autistic, and my special interest happens to be vulture culture. Just because I collect and preserve the dead doesn’t mean I’m going to like… bite? Idek what people expect. I just want to talk about osteology and give you cool animal facts. I can introduce you to my bone collection, I can tell you each animal’s individual story- I take care to remember them all.

You look at the dead and see suffering. I look at the dead and see what once lived, what grew, I feel so proud of them for that, I see their beauty, their worth even when they’re grotesque and withered. I witness a step in the ever-marching cycle of life. Just because it’s unsightly to you doesn’t mean it’s undeserving of love. There is no life without death, and so I worship death as I do life. When you die, you will rot, and THERE IS BEAUTY IN THAT!!!!

#vulture culture #vent ish #i’m so tired #bone collector #bone collecting #bones #dead things

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breelandwalker · 1 year

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JSTOR Articles on the History of Witchcraft, Witch Trials, and Folk Magic Beliefs

This is a partial of of articles on these subjects that can be found in the JSTOR archives. This is not exhaustive - this is just the portion I've saved for my own studies (I've read and referenced about a third of them so far) and I encourage readers and researchers to do their own digging. I recommend the articles by Ronald Hutton, Owen Davies, Mary Beth Norton, Malcolm Gaskill, Michael D. Bailey, and Willem de Blecourt as a place to start.

If you don't have personal access to JSTOR, you may be able to access the archive through your local library, university, museum, or historical society.

Full text list of titles below the cut:

'Hatcht up in Villanie and Witchcraft': Historical, Fiction, and Fantastical Recuperations of the Witch Child, by Chloe Buckley

'I Would Have Eaten You Too': Werewolf Legends in the Flemish, Dutch and German Area, by Willem de Blecourt

'The Divels Special Instruments': Women and Witchcraft before the Great Witch-hunt, by Karen Jones and Michael Zell

'The Root is Hidden and the Material Uncertain': The Challenges of Prosecuting Witchcraft in Early Modern Venice, by Jonathan Seitz

'Your Wife Will Be Your Biggest Accuser': Reinforcing Codes of Manhood at New England Witch Trials, by Richard Godbeer

A Family Matter: The CAse of a Witch Family in an 18th-Century Volhynian Town, by Kateryna Dysa

A Note on the Survival of Popular Christian Magic, by Peter Rushton

A Note on the Witch-Familiar in Seventeenth Century England, by F.H. Amphlett Micklewright

African Ideas of Witchcraft, by E.G. Parrinder

Aprodisiacs, Charms, and Philtres, by Eleanor Long

Charmers and Charming in England and Wales from the Eighteenth to the Twentieth Century, by Owen Davies

Charming Witches: The 'Old Religion' and the Pendle Trial, by Diane Purkiss

Demonology and Medicine in the Sixteenth and Seventeenth Centuries, by Sona Rosa Burstein

Denver Tries A Witch, by Margaret M. Oyler

Devil's Stones and Midnight Rites: Megaliths, Folklore, and Contemporary Pagan Witchcraft, by Ethan Doyle White

Edmund Jones and the Pwcca'r Trwyn, by Adam N. Coward

Essex County Witchcraft, by Mary Beth Norton

From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages, by Michael D. Bailey

German Witchcraft, by C. Grant Loomis

Getting of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials, by Alaric Hall

Ghost and Witch in the Sixteenth and Seventeenth Centuries, by Gillian Bennett

Ghosts in Mirrors: Reflections of the Self, by Elizabeth Tucker

Healing Charms in Use in England and Wales 1700-1950, by Owen Davies

How Pagan Were Medieval English Peasants?, by Ronald Hutton

Invisible Men: The Historian and the Male Witch, by Lara Apps and Andrew Gow

Johannes Junius: Bamberg's Famous Male Witch, by Lara Apps and Andrew Gow

Knots and Knot Lore, by Cyrus L. Day

Learned Credulity in Gianfrancesco Pico's Strix, by Walter Stephens

Literally Unthinkable: Demonological Descriptions of Male Witches, by Lara Apps and Andrew Gow

Magical Beliefs and Practices in Old Bulgaria, by Louis Petroff

Maleficent Witchcraft in Britian since 1900, by Thomas Waters

Masculinity and Male Witches in Old and New England, 1593-1680, by E.J. Kent

Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic, by Owen Davies

Modern Pagan Festivals: A Study in the Nature of Tradition, by Ronald Hutton

Monstrous Theories: Werewolves and the Abuse of History, by Willem de Blecourt

Neapolitan Witchcraft, by J.B. Andrews and James G. Frazer

New England's Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution, by Walter Woodward

Newspapers and the Popular Belief in Witchcraft and Magic in the Modern Period, by Owen Davies

Occult Influence, Free Will, and Medical Authority in the Old Bailey, circa 1860-1910, by Karl Bell

Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft, by Ronald Hutton

Plants, Livestock Losses and Witchcraft Accusations in Tudor and Stuart England, by Sally Hickey

Polychronican: Witchcraft History and Children, interpreting England's Biggest Witch Trial, 1612, by Robert Poole

Publishing for the Masses: Early Modern English Witchcraft Pamphlets, by Carla Suhr

Rethinking with Demons: The Campaign against Superstition in Late Medieval and Early Modern Europe from a Cognitive Perspective, by Andrew Keitt

Seasonal Festivity in Late Medieval England, Some Further Reflections, by Ronald Hutton

Secondary Targets: Male Witches on Trial, by Lara Apps and Andrew Gow

Some Notes on Modern Somerset Witch-Lore, by R.L. Tongue

Some Notes on the History and Practice of Witchcraft in the Eastern Counties, by L.F. Newman

Some Seventeenth-Century Books of Magic, by K.M. Briggs

Stones and Spirits, by Jane P. Davidson and Christopher John Duffin

Superstitions, Magic, and Witchcraft, by Jeffrey R. Watt

The 1850s Prosecution of Gerasim Fedotov for Witchcraft, by Christine D. Worobec

The Catholic Salem: How the Devil Destroyed a Saint's Parish (Mattaincourt, 1627-31), by William Monter

The Celtic Tarot and the Secret Tradition: A Study in Modern Legend Making, by Juliette Wood

The Cult of Seely Wights in Scotland, by Julian Goodare

The Decline of Magic: Challenge and Response in Early Enlightenment England, by Michael Hunter

The Devil-Worshippers at the Prom: Rumor-Panic as Therapeutic Magic, by Bill Ellis

The Devil's Pact: Diabolic Writing and Oral Tradition, by Kimberly Ball

The Discovery of Witches: Matthew Hopkins' Defense of his Witch-hunting Methods, by Sheilagh Ilona O'Brien

The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, by Michael D. Bailey

The Epistemology of Sexual Trauma in Witches' Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives, by Joseph Laycock

The European Witchcraft Debate and the Dutch Variant, by Marijke Gijswijt-Hofstra

The Flying Phallus and the Laughing Inquisitor: Penis Theft in the Malleus Maleficarum, by Moira Smith

The Framework for Scottish Witch-Hunting for the 1590s, by Julian Goodare

The Imposture of Witchcraft, by Rossell Hope Robbins

The Last Witch of England, by J.B. Kingsbury

The Late Lancashire Witches: The Girls Next Door, by Meg Pearson

The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives, by Lisa M. Vetere

The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland, by J.A. MacCulloch

The Nightmare Experience, Sleep Paralysis, and Witchcraft Accusations, by Owen Davies

The Pursuit of Reality: Recent Research into the History of Witchcraft, by Malcolm Gaskill

The Reception of Reginald Scot's Discovery of Witchcraft: Witchcraft, Magic, and Radical Religions, by S.F. Davies

The Role of Gender in Accusations of Witchcraft: The Case of Eastern Slovenia, by Mirjam Mencej

The Scottish Witchcraft Act, by Julian Goodare

The Werewolves of Livonia: Lycanthropy and Shape-Changing in Scholarly Texts, 1550-1720, by Stefan Donecker

The Wild Hunter and the Witches' Sabbath, by Ronald Hutton

The Winter Goddess: Percht, Holda, and Related Figures, by Lotta Motz

The Witch's Familiar and the Fairy in Early Modern England and Scotland, by Emma Wilby

The Witches of Canewdon, by Eric Maple

The Witches of Dengie, by Eric Maple

The Witches' Flying and the Spanish Inquisitors, or How to Explain Away the Impossible, by Gustav Henningsen

To Accommodate the Earthly Kingdom to Divine Will: Official and Nonconformist Definitions of Witchcraft in England, by Agustin Mendez

Unwitching: The Social and Magical Practice in Traditional European Communities, by Mirjam Mencej

Urbanization and the Decline of Witchcraft: An Examination of London, by Owen Davies

Weather, Prayer, and Magical Jugs, by Ralph Merrifield

Witchcraft and Evidence in Early Modern England, by Malcolm Gaskill

Witchcraft and Magic in the Elizabethan Drama by H.W. Herrington

Witchcraft and Magic in the Rochford Hundred, by Eric Maple

Witchcraft and Old Women in Early Modern Germany, by Alison Rowlands

Witchcraft and Sexual Knowledge in Early Modern England, by Julia M. Garrett

Witchcraft and Silence in Guillaume Cazaux's 'The Mass of Saint Secaire', by William G. Pooley

Witchcraft and the Early Modern Imagination, by Robin Briggs

Witchcraft and the Western Imagination by Lyndal Roper

Witchcraft Belief and Trals in Early Modern Ireland, by Andrew Sneddon

Witchcraft Deaths, by Mimi Clar

Witchcraft Fears and Psychosocial Factors in Disease, by Edward Bever

Witchcraft for Sale, by T.M. Pearce

Witchcraft in Denmark, by Gustav Henningsen

Witchcraft in Germany, by Taras Lukach

Witchcraft in Kilkenny, by T. Crofton Croker

Witchcraft in Anglo-American Colonies, by Mary Beth Norton

Witchcraft in the Central Balkans I: Characteristics of Witches, by T.P. Vukanovic

Witchcraft in the Central Balkans II: Protection Against Witches, by T.P. Vukanovic

Witchcraft Justice and Human Rights in Africa, Cases from Malawi, by Adam Ashforth

Witchcraft Magic and Spirits on the Border of Pennsylvania and West Virginia, by S.P. Bayard

Witchcraft Persecutions in the Post-Craze Era: The Case of Ann Izzard of Great Paxton, 1808, by Stephen A. Mitchell

Witchcraft Prosecutions and the Decline of Magic, by Edward Bever

Witchcraft, by Ray B. Browne

Witchcraft, Poison, Law, and Atlantic Slavery, by Diana Paton

Witchcraft, Politics, and Memory in Seventeeth-Century England, by Malcolm Gaskill

Witchcraft, Spirit Possession and Heresy, by Lucy Mair

Witchcraft, Women's Honour and Customary Law in Early Modern Wales, by Sally Parkin

Witches and Witchbusters, by Jacqueline Simpson

Witches, Cunning Folk, and Competition in Denmark, by Timothy R. Tangherlini

Witches' Herbs on Trial, by Michael Ostling

#witchcraft #witchblr #history #history of witchcraft #occult #witch trials #research #recommended reading #book recs #jstor

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tylermileslockett · 10 months

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Hellenic Polytheism or Hellenismos is the traditional, polytheistic (multiple gods) religious belief system of Ancient Greece. Modern people who believe in pre-Christian and polytheistic belief systems often refer to themselves as pagans. Let’s look at some of the general practices of typical Hellenic worship.

Hellenic Polytheists use altars or shrines to worship specific Gods within the Greek Pantheon. For example, an altar for Apollo may contain an image or sculpture bust of the god, as well as a side table, called a trapezōmata, which holds offerings of incense and flowers or food and drink such as wine, honey, milk, or olive oil. Another tripod incense holder was called a Thymiateria.

Before engaging in a ceremony, the practitioner will employ purification methods with lustral water (ritually cleansed). They may recite hymns or prayers in honor of the god, using the Homeric hymns for example. The practitioner may use a divination practice to seek guidance or gain insight from a god through methods like casting lots, reading signs from nature, oracle prophecies, and dream interpretations. In their ceremonies, ancient Greeks would perform rites in respect to their Ta Patria, (ancestral homeland heritage), and they would take pride in their reverence with Hos Kallista, or the highest level of beauty.

Hellenic Polytheism follows annual calendar festivals commemorating Gods or famous mythological events such as the Panathenaia in Athens (commemorating Athena), the Anthesteria and City Dionysia; (festivals celebrating Dionysus) The Olympics (a physical competition in honor of Zeus) and the Thargelia, (dedicated to Apollo and Artemis), and the Thesmophoria, (a festival exclusive to women in honor of Demeter), among many others.

Want to own my Illustrated Greek myth book jam packed with over 130 illustrations like this? Support my kickstarter for my book "lockett Illustrated: Greek Gods and Heroes" coming in October.You can also sign up for my free email newsletter. please check my LINKTREE:

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boringgg-bunnyyy · 13 days

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a working witch’s guide to paganism in the office

i saw a post recently from someone wishing they could incorporate their practice into their workplace without judgement so here are some ways i do it

essential oils are a great way to cleanse your space/bring in specific energies without bringing attention to your beliefs especially as they’re so popular across the board, i keep a spray bottle with a homemade mix of oils on my desk and once a week i walk around my room spraying and setting my intentions

animal imagery/figures in devotion to your gods, most deities have at least one animal associated to them and something cute and small won’t draw any attention, i keep a little crow plush on my desk in devotion to one of my gods and everyone else thinks it’s just a little decoration

plants! as a green witch/herbalist i know not everyone might share this sentiment but i work so closely with nature that having my work space filled with plants helps me still feel very connected and centered without a second thought

spell jars/sachets can be easily tucked away in desk drawers, i keep one filled with herbs for success hidden away in my filing cabinet and take it out to refresh it in times of high stress

#please feel free to add on your own ideas! these are just some I’ve gotten away with in a very conservative field #bunny speaks #green witch #paganism #pagan #nature #herbalism #herbal witch #hellenism #solar witch #slavic paganism #witchcraft #witchcraft tips #garden witch #kitchen witch #spell jars #hellenic polytheism #polytheist #omnitheism

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the-lost-kemetic · 2 years

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Red Flags In Pagan Circles

I've seen a lot of younger, inexperienced members of the pagan (and witchy!) communities fall into some traps set up for them by people who wish to harm them. It saddens my heart to see this happen, as a lot of newer practitioners join these circles so they can learn! And because they're new, they often get taken advantage of.

So I'm creating this non-comprehensive list of some red flags in pagan and witch circles. Again, this isn't comprehensive. I will be updating this as time goes by, so I recommend checking in on this. For each red flag, I'll give a brief explanation as to why it's a red flag. As always, feel free to add your own in the replies and I'll add them to this post!

EDIT: 11/15/2022 - since there's been some people misunderstanding some of the things in this post, I've rewritten a lot of it so hopefully it makes more sense! Apologies to any confusion that's been caused. I also added some of the additions people have reblogged as well!

Usage of the terms "black" and "white" magic:

While this doesn't always mean someone is racist or xenophobic, within occult spaces there's this tendency to use this. The association of darkness/black things being evil isn't always a racist thing (we as humans are naturally afraid of the dark), but it did play a part in the Atlantic slave trade by associating dark skin with animalistic, evil ambitions and light skin as being pure and good. This isn't 100% a red flag, but it's good to keep an eye out when it is used! Another issue is that "black magic" was often used to refer to African traditional magic. It's why you'll often see hoodoo and voodoo portrayed as evil.

Argues that anyone can practice whatever they want, regardless of the status of it being closed or not:

Closed practices are closed for a reason, specifically because these practices have had their people murdered, their land stolen, and their practices made illegal for many years. The reason they are closed is so that outsiders cannot just come into their sacred spaces, take what they want, and bastardize it. The belief that you can join these closed practices without being initiated/born into them is rooted in colonialism and racism. This is one of the biggest red flags. Some examples of closed practices are hoodoo, ATRs, Native American beliefs, brujeria, and santeria. Some plants are closed as well, so please do your due diligence.

The belief in folkism/volkism: that open pantheons should only be worshiped by those with their blood:

This is the complete opposite of the above. Open pantheons are open because they have not been passed down to us in a single line, and they are currently being revived. As such, these practices can't really be "closed". People who argue that open pantheons should only be worshiped by those with their blood are partaking in the same beliefs as Neo-Nazis. Please watch out for this especially in heathen/Nordic spaces! These people ARE NAZIS. The specific dogwhistle here is "go back to your roots". (Thank you to @chrisasiaheartman)

Offers to teach advanced practices (baneful magic, deity work, etc.) to newcomers:

It's true that everyone is on different parts of their practice, and not everyone will progress the same way. However, there are certain practices that newcomers should not be doing until they have the basics down. This includes baneful magic and deity work, as you can open yourself up to disastrous consequences if you don't take the proper precautions. This isn't too much of a red flag as often the people doing this do mean well, but it's still something to look out for.

They use the terms "witchcraft" and "Wicca" interchangeably:

They are not interchangeable! Witchcraft is a practice, and Wicca is a religion. These types of people often believe you must be Wiccan to practice witchcraft, which you don't.

They refer to Wicca as an "ancient" religion:

This is false. Wicca was founded in the 1960s. If they do this, it could either be tongue-in-cheek, or it's just blatant misinformation. I would be careful.

They act as though baneful magic is evil.

It isn't. Baneful magic can be a form of protection and self-defense, it is not always a bad thing.

They act as though the "threefold law" is the end-all-be-all of practicing:

Not every witch believes in the threefold law, nor are you required to. This goes back into my point about them believing you must follow Wiccan teachings to practice witchcraft. You don't, period.

The use of racial or cultural slurs, even if they claim it's in a non-discriminatory way:

They are racist. If they're mentioning these slurs in an educational way, that's fine. But if a witchcraft space is just dropping these slurs casually in speech, it's a good sign of them being racist.

They push a specific diet:

You don't need to eat vegan or vegetarian to be a witch. No one has to. Some witches might think that's the best way to practice, and that's fine! Some witches might not subscribe to that idea, and that's fine too!

They push pseudoscience and/or anti-science ideologies (anti-vax, etc.):

This is extremely dangerous. Witchcraft and science can work together just fine. People have done this for so long, and pushing these ideologies can be extremely dangerous to peoples' personal health.

Enforcement of gender binaries:

This is things like the divine "masculine" and divine "feminine". Often times these people will also claim that the womb/uterus should be worshipped as well, and the people who do this are often TERFs/transphobic. Not everyone neatly fits into a gender binary. (Thank you to @hagstone-enthusiast for this!)

They promote the idea that only witches can be female, or that male witches are called warlocks:

Witches can be any gender, and the term warlock is actually derogatory as it means someone broke their oath.

Promotes the idea that mentally ill/neurodivergent witches that that way because they have a strong intuition:

This is very dangerous because being neurodivergent/mentally ill isn't a special thing, and it often is a detriment to many people. People who claim this often believe in indigo children/starseed children. In addition, look out for people to claim that neurodivergent people are that way because they "don't have a position attitude" (thanks to @urchinbeans5000).

#paganism #pagan #pagans of tumblr #witchcraft #baby witch #witchblr #polytheist #polytheism

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broomsick · 6 months

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any tips for starting out when working with deities?

Hi, friend! Thank you for the ask, and sorry for the late reply. I've posted tips for beginners many times in the past, most of which you can find via links in this post. But now, since we're talking about working with deities more specifically, I'll list a few quick tips in a point form!

The golden rule to deity work, in my opinion, is respect. Everyone interacts with their deities with varying amounts of familiarity, but one quality always remains no matter the worshipper, and that is respect. But that goes without saying, right? 'Treat others how you want to be treated' makes no exceptions, even with non-human entities.

To me, the first step to respecting a deity is acknowledging their depth and multi-faceted nature. Mythological sources may describe this or that deity as the 'God of this or that', but in the context of religion, they are much more. The believer views the God as more than a mythological figure, but as a complex existing being.

For this reason, another tip I'll give is to get to know them. Learn as much as you can about them, and never stop learning. Not only about the deity/deities themselves, but also (and I think it's crucial not to neglect this!) about the cultural context in which they were first worshipped. I can't stress enough how big of a difference this makes when it comes to understanding a God. If you're interested, I've linked here a few of my favorite sources pertaining to nordic cultures, religions and history!

To me, offerings are not transactional. That is just my own belief, of course, but I don't adhere to the idea that 'one must give to the Gods in order to earn blessings and vice versa'. Paganism is not a trade market, but rather a way to experience spirituality. I believe in making offerings when you can, if you can, as a gesture of gratitude and not as a way to somehow 'earn blessings'. As a pagan, you do not "owe" anything to the Gods they do not "owe" you anything either.

Do not be afraid to simply spend time with them. While we may not always feel their presence, you can have faith in the fact that they watch over you. And for this reason, it's perfectly okay for you to sit down at your altar, or in the outdoors, to simply talk to them, symbolically sharing a drink/meal, telling them of your troubles or of how they inspire you. Developing this habit can help make you feel connected to a deity, even on a tight schedule, or during times when you feel disconnected from your spirituality.

In the same vein, it can be fulfilling and fun for you to dedicate certain activities to a deity of your choice! For example, practicing your instrument in honor of Bragi, or hiking in honor of Jörð, etc... What's more, whenever you dedicate an activity to a deity, you can invite them to partake in it, as I've described in this previous post!

Start to notice what things in your life reminds you of them. Maybe a certain smell? Or a song? What animals, meals, stories of else bring this deity to mind? Either because of the similar feeling they instill in you, or because you think this or that deity might enjoy them.

As a beginner, you needn't feel bad about how many deities you work with, or which deities you reach out to (so long as they are not part of a closed practice). I've always thought it weird how in some books centered around witchcraft, they'll rank deities in order of 'how experienced you need to be to reach out to them'. If you want my own honest opinion, anyone is free to reach out to any deity. No God is more difficult to work with than others. It all comes down to the individual, their values and the way they choose to work with the deity in question. I'm also not a big fan of such sources encouraging calling out to a deity during a ritual/spell like they're a tool for a magical working, if the practionner doesn't plan to really get to know them. But that's a topic for another day.

It can be greatly fulfilling as well to simply ponder a deity from time to time. What do they teach you? What can you learn from their example? What do they represent in your life? I listed in this post a few ideas of questions to ask yourself in order to better understand a deity and their presence in your life.

Take it step by step, day by day, and don't feel bad if you think you've made a mistake. We are all constantly learning. The Gods know we are human, and they reflect us in that way: they themselves have their strengths and weaknesses.

I hope this helps, but please do keep in mind that these are all my personal views on paganism, and that not every practionner will resonate with them. In any case, don't hesitate to ask if you have any other question(s) regarding practice or belief in the nordic path. Have a good day, my friend.

#personal #ask #asks #norse paganism #heathenry #spirituality #norse gods #paganism #polytheism #deity work #deities #norse polytheism

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lunar-bat · 9 months

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Witchcraft 101: Wicca & The Wheel of The Year

Paganism - An umbrella term for many nature-based and polytheistic spiritual traditions. Note that not all pagans practice witchcraft. Wicca - A pagan, nature-based religious movement. Wicca blends aspects of witchcraft, nature veneration, and ceremonial magic. It places a strong emphasis on honoring nature and follows a duotheistic belief system often known as the Triple Goddess and Horned God. Wheel of The Year The wheel reflects the cyclical nature of life, death, and rebirth in the natural world and is central to the rituals, spells, and celebrations of many pagan and witchcraft traditions. The Wheel of the Year is divided into eight significant points, which correspond to the Sabbats or festivals:

Samhain (October 31st): Also known as All Hollow's Eve, marks the beginning of the Wheel of the Year and is associated with the end of the harvest season and the onset of winter. Samhain is a time for honoring ancestors, reflecting on mortality, and recognizing the thinning of the veil between the physical and spirit worlds. Samhain is a time to acknowledge the cyclical nature of life and death and to connect with the spiritual realm. Yule (Winter Solstice, typically around December 21st): Marks the rebirth of the sun, with a focus on light, hope, and renewal during the darkest time of the year. Yule customs include lighting candles or a Yule log, feasting, gift-giving, and spending time with loved ones. It's a significant part of the Wheel of the Year, emphasizing the cyclical nature of life and the changing seasons. Imbolc (February 1st): Marks the early signs of spring and the gradual return of light and warmth. Imbolc is associated with the Celtic goddess Brigid and is a time for purification, cleaning, and preparing for the coming season's growth. It's often celebrated with rituals, candle lighting, and dedication to Brigid. Imbolc highlights the theme of renewal and the awakening of life after the winter months. Ostara (Spring Equinox, typically around March 21st): Marks the arrival of spring, where day and night are in balance. Ostara is a time for celebrating fertility, new beginnings, and the growth of life. It is often associated with themes of rebirth, renewal, and the awakening of nature. Common customs include egg decorating, planting seeds, and celebrating the return of warmth and longer days. Beltane (May 1st): Celebration of fertility, love, and the union of the goddess and god. Beltane is often observed with rituals, bonfires, Maypole dancing, and other festivities that emphasize the vitality and growth of life in the natural world. Midsummer (Summer Solstice, typically around June 21st): Also known as Litha, marks the longest day of the year when the sun is at its peak. Midsummer is a time for harnessing the sun's energy, celebrating the abundance of nature, and enjoying outdoor festivities. Common customs include lighting bonfires, dancing, and gathering herbs and flowers for magical and medicinal purposes. Lughnasadh (August 1st): Also known as Lammas, marks the first harvest of the year and is associated with the Celtic god Lugh. Lughnasadh is a festival dedicated to expressing gratitude for the Earth's bountiful harvest and agricultural abundance. Traditional practices during this time involve crafting corn dollies, enjoying meals made from freshly harvested crops, and engaging in various games and competitions. Mabon (Autumn Equinox, typically around September 21st): Marks the second harvest and a time of balance when day and night are equal. Mabon is a festival for reflecting on gratitude, giving thanks for the fruits of the Earth, and preparing for the darker months ahead. Common customs include feasting on seasonal foods, making offerings to the land, and creating altars with symbols of the season.

#divination #witchcraft #witchblr #grimoire #magick #baby witch #witchery #witchcraft 101 #spirituality #broom closet #fyp #sabbaths #paganism #paganblr #wicca

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tanadrin · 15 days

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Reverse unpopular opinion: christianity

There is much to admire about Christian ethics; not just virtues which other religions also practice, like kindness and nonviolence and care for the poor and oppressed, but the particular Christian emphasis on forgiveness I think is extremely salutary. Our natural inclination as a species is toward something like generous tit-for-tat on the iterated prisoner's dilemma--that is, we may allow some leeway at first to account for mistakes or good intentions gone awry, but if someone is deliberately and repeatedly acting against us, we pretty quickly converge on harshly punishing them for their behavior.

This is socially useful, to a point, but it's ethically lacking, and Christianity not only offers an alternative, but builds what I think is a pretty useful ethical structure around that alternative; it also provides, in most of its forms, a ritualized path for the trangressor to be reconciled to the community, to restore breaches of the social order and to promote future peace and cooperation. All of these things are good! Mercy is good. Forgiveness is good. Reconciliation without retribution is very, very good.

In practice, these virtues have proven very difficult to implement, but it's not for lack of trying on the part of Christians. Many do take these and other ethics (like poverty, nonviolence, humility, charity, etc.) extremely seriously, even in big sprawling institutions like the Catholic church.

Christianity has produced vast quantities of art, poetry, architecture, and music as well, a great deal of which is very beautiful. I am very glad to live in a world that has Gothic cathedrals and Allegri's Miserere and Sacred Harp music and "Pearl" and Francis Danby's "The Opening of the Sixth Seal" in it. The narratives within the Bible, as interpreted and reshaped and made into something new by generations of artist and poets, can be quite powerful and resonant.

For much of the Mediterranean basin, Christianity was the first time the ambient background of "the set of spiritual beliefs and cultural practices in our society" was consciously forged into Rᴇʟɪɢɪᴏɴ, and frankly I think that capital-R Religion had more staying power than the diffuse bundle of stuff it replaced. The peak of Greek paganism was some mildly interesting if slightly anemic philosophy, long after it has acknowledged that nothing in the myths was true or even all that useful. The peak of Roman paganism was elaborate rituals used reinforce loyalty to the state. These were not belief systems that could inspire thousands of years of artistic innovation; they could barely mobilize anyone to fight on their behalf as they disappeared.

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thrashkink-coven · 6 months

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Okay I’m going to say it because I’ve seen like 10 posts about this in the last week and it’s kind of aggravating.

Before you start practicing paganism or dual faith or anything of any kind PLEASE PLEASE PLEASE learn the meaning and history of Syncretism. PLEASE.

Please stop saying that Christmas is only a Christian holiday, please stop saying that Christmas was stollen from the pagans. Please stop insisting that Yule and Christmas are the same holiday! Please stop saying that pagans cannot celebrate Christmas or that Christians shouldn’t celebrate Christmas! Christmas is many things to many different groups of people and ideas and customs evolve through time!!! There is NUANCE to these very complex ideas!!! Christmas does not need to be reclaimed, please stop.

Please stop saying that it belongs or doesn’t belong to any given group especially when humanity is so prone to spread messages and customs amongst eachother!!! “Similar” does not equal “the same” and different does not equal “the enemy”. Please stop trying to create these illogical divisions where they do not exist!!! Please read about the history of faith !!!! I beg of you!!!!

So often we see the blending and unity of concepts as “appropriation” and I’m sick of it. Our beliefs connect us so much more than they divide us. We learn so much about the world from each other and our different interpretations.

Likewise, just to touch base- nearly every single mythology or faith in the entire world takes its inspirations from somewhere. You are no superior to a Christian because you think your faith and customs are “older”.

We live in a paradoxical universe where multiple things can be true at once. You DO NOT get the authority to tell a Christian that their God is XYZ just because you’re a pagan. You do not get the authority to redefine how a group of people sees and interacts with their personal name of God. And you by no means get to claim credit for how different cultures interpret the natural world.

Yes, Christians obviously have a lot of practices that mirror pagan ones, they are not pagan, do not call them pagan. I don’t care how you feel about the Abrahamic God. So many of us hold a deep resentment towards Christianity because of religious trauma and I completely understand that, but when you try to massively oversimplify such complex topics like religion and faith, you not only risk sounding like an asshole but you make yourself look straight up stupid because you’re just wrong.

I am a devotee of Lucifer and I believe him to be the divine masculine aspect of mother Venus. I still need to understand and respect that for Christians, Lucifer represents something entirely different and that’s okay. They’re not necessarily wrong even if I fundamentally disagree. I disagree with what Lucifer is among other Luciferians and Satanists. That’s OKAY.

We have GOT to stop talking about mythology and folklore so literally. It leads us to have this “one or the other” mentality when more than one thing can be true at once! These myths are flexible and meant to change with culture. We can have respectful debates and conversations but holy moly please stop insisting that Christianity has “stollen” from you, and please for the love of God please stop trying to ruin a day that is significant to them by telling every Christian you see that Christmas is actually a pagan holiday.

(- and when I say this I am not referring to the atrocities of assimilation and slavery that forced pagan cultures to become Christian/catholic due to racism and xenophobia, that’s obviously very bad. My argument is simply that the entire Christian/Jewish/ Muslim faith cannot be discounted simply because historically, bad people used it to do bad things).

Thank you. 🙏

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