#Practitionner

[jade-curtiss]

Awkward moment at work, again, but that one is like...😐

[broomsick]

I want to learn seidr but idk where to start or what resources are even valid and not tainted by bigotry or transphobia. A lot of posts are very vague, too. So I have no idea what they actually mean. Any thoughts?

Hello! Thank you so much for the ask.

Seiðr is quite the mysterious practice, which is why you must have found difficult to find trustworthy sources, or even one that could clearly define its nature. We currently know very, very little about it. What we do know for sure is that it was a form of pre-Christian magical practice, the uses of which stretched from divination to healing, luck-bringing, controlling weather and making game plentiful (archaeologist Neil Price). It was neither a force of "good" nor one of "evil", as it could also be used to fulfill malicious purposes, such as to cause conflicts or cast curses.

Unlike galdr, which was often practiced by men, seiðr was seen as a rather "feminine" practice. But as always, there have been exceptions to this: after all, mythology has it Óðinn himself, in his eternal search for knowledge, had learned to master seiðr! Though it was considered dishonorable for men to practice it back in Iron Age Scandinavia, it was common enough for a word to describe such men to emerge: seiðmenn. For this reason, neither galdr not seiðr are (or ever have been) confined to specific genders. This, I felt compelled to specify, especially since you've mentionned having stumbled upon many transphobic posts in your research. Galdr and seiðr do not belong to any given gender.

Another difference we could find in modern practice as opposed to historical practice is the means to reach the seiðrkona's staple trance. Archeological finds have informed us that the practice often would have involved trance-inducing intoxicants, which would have enabled the practionner to receive visions and use divination. It's possible for us to recreate such conditions in vastly different ways, namely, using music, chants, repetitive motions and the like.

Now, what's interesting to note is that the Goddess Freyja was also said to be a master of the art. Since she is often thought to be the archetype of a völva, magic practitionners who famously carried a long staff which was crucial to their craft. The term völur actually means "staff carrier", or "wand carrier". This means that to anybody seeking to re-construct this practice, the use of some sort of staff would be near essential.

Though the accounts describing völur and their work are sparse, it's still possible for us to make out a few recurring informations: they were wanderers (and were generally viewed as standing apart from society), which makes them likely to have had some sort of connection with the God Óðinn, and they went from village to village to offer their help and insights. When welcomed into a household, it's very likely they would have been offered to sit at the head of the table, replacing whoever was the head of house in their seat. This means that their presence was considered of the highest respectability. If you're interested in learning more about völur, I suggest checking out the Saga of Erik the Red, which contains the most detailed account of a völva known today.

Another interesting detail to be noted about seiðr is that weaving, whether it was physical or metaphysical, was a central part of the practice. After all, the Norns, who weave the Wyrd, are said to be the greatest of Seiðkonur. Another mythical element to support this theory is that Freyja as a deity seems to share lots of common points with Frigg. In fact, it's very likely the two were worshipped as one deity at some point in time, and depending on the areas. While Freyja is said to be a magician, capable of surviving a pyre thrice, famously, Frigg is more a clairvoyant master of divination, able to foresee the future. And both these different types of witchcraft could very well be considered seiðr practices! Now, Frigg is often depicted weaving using a spindle. That's because her myth has it she is the one who weaves the clouds, and is therefore a talented artist in this domain, which furthers the connection between magic (or at the very least, divination) and the textile arts. It's also interesting to note that the Nornir and Frigg have one major element in common: their ties with fate. While the Nornir weave fate, Frigg knows everything that's to come in the future, though she never speaks a word of it. This particular element of their respective stories greatly emphasizes the imortance of divination and foresight within seiðr practices.

Though I do work with witchcraft, I don't consider myself a practionner of this art per say. That's because oftentimes, the nordic magic I use takes the form of rune-carving, a practice inherent to taufr instead of seiðr. What little information we have on seiðr is unfortunately not enough to determine exactly how it was practiced, apart from the fiew hints here and there. I'm sorry that I can't be of much more help concerning this topic, but I'll link below a few online articles to check out if you're interested in some further reading.

Seidr

Seiðstaffs of the Völur

Encounters with Völur

Manning the High Seat: Seiðr as Self-Making in Contemporary Norse Neopaganisms

The double world: seidr and the problem of Old Norse 'magic'

Norse Magic: Seidr, Shapeshifting, Runes, & More

I will also suggest the book The Norse Sorceress Mind and Materiality in the Viking World and this video, which dive a lot deeper into the topic than I could. The YouTuber Arith Härger, who has multiple times stated his adherence to inclusive heathenry, has posted multiple videos on seiðr in the past, as well.

[jikanet-tanaka]

Everything's under a read-more because this is kinda depressing stuff dealing with chronic illness and everything, but...

... more and more I'm wondering if I should ask for a break from work and I still don't understand why I just can't bring myself to do it. The whole of my body hurt. I haven't had a night of good sleep for three years. My brain feels foggy and full of holes. I have so many other weird symptoms I don't understand (sore throat, breathing problems, chest pains, excessive thirst, etc.) I know (and most of the health practitionners I met told me the same, after seeing the results of every damn test I took over the last three years) that I probably have something like fibromyalgia or chronic fatigue syndrome or long Covid or even an ungodly mix of all the above.

But I can't bring myself to even think I deserve a break. A part of me fears that whatever I have just won't go away or get better, so what would be the point? And I really care about my coworkers, I want to help them, but my brain is scrambled eggs at the moment and my job is like 90% of reading complicated stuff and digesting it to write pretty little texts for people with no background in the matter. And I'm tired. So tired of chasing after anwers and solutions (that I won't find anytime soon because I saw three doctors, and they all had no idea what to do with me).

I need the right argument to win this weird battle with my own brain. I need a professional to tell me, 'yes, you do need to take a break, it will help you get better'. But I know only me can make that choice. And it kinda pisses me off, right??

[magical-glimpse]

heyyy..

I'm sorry if this question is wrong to ask on this platform..

I need your help or recommendation on this..

Its a bit of an emergency kind of thing and the issue is..

There are a lot of problems happening in family since last 6 months..

My family suspects abnormal things like black magic because a lot of things are like beyond explanation..

We recently asked someone and they confirmed that there is something like that happening..

But our family is a bit practical and though they feel something is bad but they dont trust things..

I'm a bit worried because its affecting everyone...

Is there a way as to how we can find out and prove that some missap has happened?? Is there any steps as to we can sense something is wrong??

I mean... It's magic, it's not a virus. So it's not as if there is any scientific test. You can always as for a second opinion, from a witch, a reader, or a traditional practitionner. It is also a good idea to check in your house for mold, carbon monoxyde, and do a general health check for everyone in the family. A lot of things that seem strange or scary can just be the result of mold/monoxyde poisoning or some sort of family health issue. A good rule of thumb is check the practical before getting into the spiritual, so once that is done, you can turn to traditional or religious cleansing practices : prayers, rituals, incense, sound bowls etc.

[anxiousarchitect]

Marie Laveau’s House of Voodoo - Lot & CC !!UPDATED!!

UPDATE 23.12.2023 : You can now download the lot ! A HUGE thanks to the best girl operationpinkdollhouse who motivated me like crazy to get it done and was just so nice, patient and supportive 💖✨ I have reworked the shop a little bit, and considerably reduced the amount of CC for your convenience. I also made some new original, voodoo-related CC ! Check below the cut for more information.

Download lot, check CC and read more information ⬇

⚠ Important Disclaimer : I am not a vodou practitionner nor am I ethnically connected to or from a lineage of vodou practitionner (as far as I’m aware). I’m just a french lady witch interested in all religions, myth and folklore around the world. However, I tried to educate myself as much as possible as I was building the lot, to make sure I was being respectful to Vodou -and other related religions/practices like Hoodoo - culture and history, and wasn’t perpetuating any offensive clichés - while keeping the lot visually fun. My goal was only to celebrate New Orleans culture and Vodou, and maybe get you interested in learning more about it, as it is a very complex and incredibly interesting topic ! Also, I understand there are different spellings for “vodou”, not necessarily meaning the same thing everytime. For the lot, I chose “voodoo” as it is the actual name of the shop that inspired me, but I used “vodou” for everything else. To all vodou practitionner/New Orleans natives out there, please let me know if you find my content inappropriate or offensive, and I will correct it ASAP. ����

VOODOO DECOR & CC (required for the lot)

Mostly art and recolors bc I don’t how to make meshes - just yet -

DOWNLOAD FULL SET (SFS, no ads) or pick and choose :

- 1. Powerful religious figures portrait. [x]10  swatches.I think you need Living Together for that one. I’m working on more swatches, stay tuned ! - 2. Vodou flags/drapo. [x]10 swatches. Pretty sure it’s BG compatible... - 3. Vodou posters. [x] 10 swatches. Requires University! These are the ones you can spot on the shop’s wall ! - 4. The Book of Voodou. [x] This is a bit of an experiment, I wanted to try myself at retexture non-flat objects. MESH REQUIRED *find it here* (you only need the botanical book open book) - 5. Entrance sign (’Strange gods, strange altars’). [x] Base game compatible. - 6. Marie Laveau’s shop neon sign. [x] Requires City Living ! also it’s a bit big but ya know, just shrink it. It’s not perfect especially when it lights up at night but I like it the feeling of it! - 7. Vévé (traditionnal Vodou sigil). [x] Requires Realm of Magic! 5 swatch, find it under ‘rugs’. I’m working on more swatches ! I’m also trying to transform it into a meditation spot, if anyone knows how to do that...

MARIE LAVEAU’S HOUSE OF VOODOO - LOT

Lot size : 30x20 (shop)

To build this little shop, I got inspired by the real Marie Laveau’s in Bourbon Street, New Orleans. It is not a replica, but I tried to reproduce the atmosphere while creating a functionnal, aesthetical space in the meantime. The lot is fully furnished and quite heavily cluttered, however it works fine on my laptop which is a bit of potato when it comes to gaming (sorry computer, I love you though). Enjoy ! PS : As I was reworking the shop I remade some of the rooms, so it won’t exactly look like in the picture. But I didn’t change too much though, don’t worry. I’m too lazy to take new pictures though...... Please check the new updated CC list to get the lot working properly ! All credit go to the artists credited there, nothing is included in the lot to respect creator’s T.O.U, so you need to get all the CC before you install the lot. Let me know if I forgot something so I can update the list !

DOWNLOAD LOT (CC required !!! [Get the list]) + YOU NEED MY VODOU SET TO MAKE IT FUNCTION, read the article before DL !

[thegrapeandthefig]

Why personal devotion matters

(Listen to the audio version)

This week's post is a commentary of K. A Rask's article titled "Devotionalism, Material Culture, and the Personal in Greek Religion" published in Kernos, 29 in 2016 (you can read the whole thing here). 

This 15-page article explores the notion of personal devotion in Ancient Greece and highlights the issues of academia on the matter. Yet, this article unintentionally puts a finger exactly on what modern practitionners of the religion argue about. I won't be summarizing the whole thing, instead I will be using here only what I consider to be key notions. Thus, I encourage you to read the complete article yourself for the information I won't be covering.

1. Plato would disaprove of the way modern pagans worship

Because he already disaproved of the way his contemporaries did. The main issue here is the notion of reciprocity. When we look at the way the Ancients worshipped, we find an important presence of reciprocity (offerings to make a prayer happen and/or votives in thanks of said prayer). Plato knew that his contemporaries worshipped this way and absolutely despised it. To cite the article:

"For Plato, human overemphasis on reciprocity went beyond into the realm of asebeia (‘impiety’).  Furthermore, a major concern for Plato was the unmonitored and unsanctioned religious activity of individuals; he firmly supported institutional jurisdiction. Ostensibly this was because it was not possible to scrutinize para-institutional activity for religious incorrectness and it was thus a potential danger to the surrounding population at large. Undeniably, fear of divine repercussions resulting from the impiety of others is a recurrent theme in Classical discourse. Plato proposed laws to curtail individual religious autonomy, since he deeply distrusted, and was in fact rather exasperated with, personal religious activities of the type he describes thus: yet it is customary for all women especially, and for sick folk everywhere, and those in peril or in distress (whatever the nature of the distress), and conversely for those who have had a slice of good fortune, to dedicate whatever happens to be at hand at the moment, and to vow sacrifices and promise the founding of shrines to gods and demi-gods and children of gods; and through terrors caused by waking visions or by dreams, and in like manner as they recall many visions and try to provide remedies for each of them, they are wont to found altars and shrines, and to fill with them every house and every village, and open places, too, and every spot which was the scene of such experiences. (Laws 10.909e–910a)"

Sounds familiar? Have you ever turned to the gods in time of need? If you answered yes to this question, Plato disaproves. Needless to say, the practices Plato describes as impious here never stopped being practiced and if anything, became stronger over time. To the point where, today, personal worship is very much our only option.

2. Kharis is crucial to personal worship

That is, the relationship between the devotee and a deity. Kharis means "delight, pleasing thing" in the sense of a favor (see how it links back with the notion of reciprocity):

"The sense of reciprocity so evident in literature and epigraphical sources, however, often went beyond the ‘transactional’ towards exceptionally intimate and sentimental attachments."

The author uses Sappho and Aphrodite as an example here, but one could argue that the relationship between Aelius Aristide and Asclepius is of a similar nature. That being said, this is something most, if not all, modern practitionners experience. Geniune affection between a deity and a devotee is something we have traces of in the sources:

"Equally close were those gods who came in dreams, described hovering at the shoulders of the dreamers with gentle smiles; in inscriptions, they were parastatai, gods who ‘stood beside’ their worshippers. Not only were such interactions marked by genuine affection, but there could be a physical aspect as well, with the divine figure touching the human figure with a hand. Anja Klöckner comments, “the closeness of the human-divine encounter finds its clearest expression when a god touches humans."

This way of approaching the relationship between deity and worshipper makes it that we find in the people's worship things that a philosophical approach to the gods doesn't accept. Mainly, showing your discontentment with a god when a prayer hasn't been answered to by ignoring the deity. On a larger scale, this also happened in response to tragic events where worshippers thought they were being punished or smiten by the gods.

What Plato addresses when trying to regulate personal worship comes from the fact that the presence of priesthood is not necessary for worship:

"Abundant evidence reveals, however, that on many occasions individuals were capable of accessing sacred powers on their own, without institutional interference or mediating figures. Instead, people might set their own terms of engagement with invisible powers."

The authors gives several examples but it comes down to the idea that personal worship was free by nature. They did not necessitate a priest or an institution to sacrifice to a god or a hero, they had their own religious routine which could vary from a person to another and the participation to certain rites could be a matter of personal choice.

This makes the religious structure outside of the city-regulated rite very diverse, as we can see here:

"Yet men and women kept holy figures close and present in a variety of ways, beyond the clearly defined confines of sacred space. Images of the gods travelled with humans in the form of rings, seals, and other amulets, while the gods could be called upon whenever humans needed assurance, regardless of where they might be. Prayer seems to have occurred in all manner of locales, since “it was perfectly possible to pray on one’s own wherever one happened to be.”"

I'll summarize this point with this: the emotional engagement and intimacy between worshipper and deity is not a "modern pagan concept", contrarily to what some who have only read philosophy will tell you. The way the ancients experienced divinity through personal worship is actually not too far off from what modern worshippers experience today.

3. Devotional activities have always existed.

This post is getting long, so I will keep my commentary to the minimum:  

"Many of the examples just presented showcase religious experiences that occur outside of the public stage or in moments that are not highly ritualized in the manner often associated with festivals, processions, and explicitly monitored situations. While women, men, and children negotiated and developed relationships with divinities in a way that was directly relevant to their own personal affairs, they also publicly declared their devotion and great affection for sacred figures. Beyond traditional votives, one could honor the gods through other media and expressions, such as labor or storytelling, whether verbally or visually. [...] I argue that one could show one’s devotion not just with material offerings but with the work (and results) of one’s own hand. Daily maintenance of shrines is a prime example of personal piety without overtly public, communal, or formalized elements. [...] His establishment of a garden also served as an offering. Cultivating gardens in shrines physically and materially manifested affection; the garden’s maintenance, as a form of repeated devotional activity, deserves much greater study."

I’ve made important cuts here so I urge you to go look at the article but I hope this gets my point across. I’m well aware that academia has not treated personal religious experiences with the same attention and study as official city religion and philosophical debates but it is necessary for us, as modern worshippers, recon or not, to pay attention to what was actually done by our predecessors. Not just what they wrote. 

[hippieghost]

69

Nice 69: Do you think it’s important to know the history of paganism and witchcraft?

Oh god yeah. We need to understand where ideas and practices come from for a variety of reasons, not just to determine whether or not they were ethical, but also to understand how those practices came into being. Knowledge is power, and knowing your history will only serve to make you a better practitionner.

[echoesofthefall]

the way i wanna post things like original content and upg but then i'm scared more advanced practitionners will judge me and think i'm naive or whatever... i love being insecure lol

[thatdumbfrenchwitch]

La Mort

I was given my tarot (de Marseille) when I was 13. It was kind of a family tradition. As soon as I got my deck in my hands, my sister took it from me and searched for the card that has to be the most famous card of the tarot de Marseille : the 13th Major Arcanum.

She showed it to me and told me something along the lines of “this is not really the Grim Reaper. It is not Death.” I asked her and my father about this card, and I would then read about it for the following years. Turns out, a majority of French tarot practitionners, who traditionaly use the tarot de Marseille, don’t even call it “Death”, as a result of the works published by contemporary occultists in the 19th and 20th centuries.

According to these occultists, this card does not represent Death, and we would be foolish to think otherwise. Turns out, this skeleton reaping actual body parts from a black soil is in fact about transformation, spiritual rebirth, change and refers to the process of transmutation.

At first, this interpretation didn’t really bother me, even though I couldn’t figure out how to interpret the idea of spiritual rebirth in a reading about making money. Plus, the more I would read about tarot, the more I would feel like the notion of this card representing change was quite unsettling, in addition of being redundant : it’s not as if many Arcana Major already were talking about change (la Maison Dieu and la Roue de Fortune being the ones on top of my head).

It did not seem - nor feel - right, in my mind, that a divination tool as popular as tarot didn’t even bother to broach a subject that’s as important as death, suffering etc.

Recently, I discovered again my tarot de Marseille, unveilling new interpretations, that I found far more pertinent than any Jodorowsky or Papus interpretation of what some French practitioners (which I used to be part of) call “l’Arcane sans nom” (the Nameless Arcanum). Among these interpretations are : death, accidents, suffering, mourning, grief, rage, destruction, labor, rupture.

It felt so relieving to see actual practitioners with some historical knowledge of the tarot de Marseille come and say : “yeah no it is Death, the only reason it doesn’t have a name on many decks is because there were printing defects.” According to Isabelle Nadolny in Histoire du tarot (2018), the first tarot decks probably come from the great Italian cities of Ferrara, Florence or Milan during the Italian Renaissance. Do you know what was really in during Renaissance ?

Death. There was a lot of it. Renaissance Italy was far from being the Eden Garden : emerging from the difficult times of the Late Middle Ages, it suffered from wars, outbreaks, starvation and civil unrest, among other plights. Death was everywhere and it showed in the paintings : danses macabres, vanities... Even carnivals had portions of their parades devoted to showing the fate of the unworthy in the Purgatory, under the inquisitorial glance of the Grim Reaper.

This is a far cry from today’s Western society, where everything has to be sugar coated. It is not a surprise then, to see such a tendancy to keep the “Nameless Arcanum” out of its original context so that it can become the promise of a new beginning, of a spiritual initiation of some sort. It is no surprise to see its predictions being minimized, if not entirely transformed in order to fit the common narrative that bad things can’t be a part of the picture.

However, the truth is : you can’t get rid of them. You can’t live without pain. You can’t live without mourning. You can’t get rid of Death. Trying to erase her existence doesn’t change anything, as does the lack of acknowledgment of negative feelings. Once you know some bits on the historical context it appeared in, the so-called “Nameless Arcanum” cannot be mistaken for something else. You can’t just ignore her, take her for something else. She is the Grim Reaper waiting for your fate to unfold. She is the skull that a slave bears behind the victorious imperator during his triumph, whispering to his ears : Memento mori. Remember you will die. You’re a human being : you live, you rejoice, you love (and I wish you all of this btw), but you also suffer, grieve, cry and die.

Witchcraft, magic, divination... should not only focus on the bright side of the story. They are tools you use to interact with the world and life, which are far from being Ponyland. I’m not saying that you should just think solely in terms of pain, death and darkness either. Find a balance. Just like Death takes her due in order to bring balance to the univers (ugh, I feel like Thanos writing these lines), accept that what you may read from the pictures you pick from your tarot deck may not be all sugar canes, chocolates and kittens.

Also, follow your instinct. Sometimes, what seems obvious really just is obvious. I can’t tell you how dumb I felt when I learned the original meaning of this card. It does represent a skeleton reaping actual body parts from a black soil, after all...

[broomsick]

How to worship Bragi

First things first,

A bit of history: who is Bragi?

Bragi is first and foremost the epitome of the Scandinavian Iron Age thyle. The thyle was a member of a king's court entrusted with lore keeping. As such, Bragi is a poet, a singer and an artist, which is why he's often referred to as the "skaldic God" of the Æsir. In fact, his name itself may be derived from the Old Norse word for "poetry", bragr. Regardless of sex, a person was called brag if they were considered very eloquent. He is thought to practice his art within Óðinn's fabled court of Valhalla, the hall of fallen warriors. Some sources even attest him to be a son of Óðinn, though he is also believed by some to have been a flesh and blood human being, elevated to the status of God after his death, or appointed as divine bard by the Allfather. No matter the case, his talent for singing and poetry writing are legendary. As a major symbol of this, runes are said to be carved on his tongue. Numerous skálds were named after him: Bragi Boddason, Bragi son of Hálfdan the Old, and Bragi Högnason, amongst others. The first of these is especially famous, and scholars are still puzzled as to which came first. The man, or the deity? There is a possibility that Bragi Boddason was named after the skaldic God, but who's to know if the human skáld was simply deified after his death? Some of Bragi's followers even suggest that the skáld was somehow blessed by Bragi, or that he was the God incarnate in some way. Now, there is no evidence of Bragi ever having been worshipped, but he does share quite a few traits with Óðinn (a talent for poetry, and famed wisdom, amongst others). Food for thought!

But more on the deity himself­. Apart from being the bard of Óðinn, he is said to welcome any and all who enter Valhalla's gates. He is also especially well known for his wisdom. He isn't a warrior deity at all, but rather a diplomat, a guardian of peace. You could say his words and sharp tongue are his only weapons! Since he is viewed as a bard, many of his followers believe that he wanders not only the halls of the Æsir but also those of the Vanir, the Jötnar, and even of humans, to sing his songs and tell his stories. He has many gifts to offer those who work with him. He is a giver of inspiration, creativity wisdom, skill in art, eloquence, peace of mind...

Symbols

(These are mostly SPG and UPG, considering the number of myths he appears in is pretty limited!)

Runes! This one seems obvious. Runes are carved on his tongue as a symbol of his skill with words. They are an alphabet, often deemed spiritual in some way since they were used by galdr practitionners in incantations.

Music. He is very often portrayed playing an instrument such as the harp or the lyre, the two instruments he is primarily associated with. This particular symbol derives from his association with the skaldic arts and his role as bard.

Stories, legends, oral tradition, etc! Need I explain?

Any form of creative writing! After all, he is said to be a patron of poets and writers.

Fireplaces and hearths, since they are the perfect place to share stories and songs. Especially within a king's hall, sheltered from the harsh winter!

The concept of wisdom. This symbol is quite vague when you put it that way, but it truly is one of his most prominent traits. I believe that receiving advice and pondering it can help with connecting to Bragi.

Blue and gold often come up as the colors that he wears! This isn't widespread, but I'd consider it UPG. A few of his followers have mentioned this association before, and I share it as well! Plus, there's also the fact that his harp is said to be golden.

Kennings: First of Poets, long-bearded God, Skáld of skálds, Foremost/Most Excellent of skálds, Husband of Iðunn, White-bearded bard, Divine Poet of Ásgard, kin of Óðinn, Speaker of Peace, Maker of Poetry, Harpist of Heavenly Music, Lord of Eloquence, Bane of Boredom.

Devotionals

Learning song lyrics and singing songs to him.

Looking into Germanic or Scandinavian oral tradition and/or stories, as well as skaldic poetry.

Reciting poems or reading poetry. Basically, finding interest in poetry and truly appreciating it.

Dedicating pieces of creative writing to him. If you are uncomfortable with writing or don’t trust in your skill to write, it is perfectly fine to commission from more experienced writers! Whatever the case, you will end up with a beautifully written devotional to Bragi!

Listening to traditional Scandinavian music, traditional instruments being played.

Sharing art, spreading culture! Why not introduce a friend or a family member to a piece of music, a book, or a performance you enjoyed?

Learning, or practicing an instrument, no matter how simple.

Taking moments to solely listen to music, taking it in, and not doing anything meanwhile. Just appreciating it fully!

Exploring your creativity: pick up art, crafts, anything remotely creative that you’re interested in! If there’s an artistic activity you used to enjoy but that you haven’t practiced in a while, while not pick it back up in his honor?

Presenting to him books that you have enjoyed!

Attending cultural performances, such as concerts and plays.

Common offerings: music scores, mead, books, pieces of writing/poems, musical instruments, herb bennet, purslane, runes, especially the rune Ansuz.

Art: Via Ýdalir, "Bragi, the god of poetry"

[creepyan]

This commission was drawn for RedStarryNight

Featuring Ana Nzinga, another character from his vampire fiction!

Described as a first rate stateswoman and practitionner of both the arts of war and peace, she was turned into a vampire by an European knight of Dracula and gained influence over the sub-Saharan countries such as Angola, both Congos, Zambia and Gabon ---------------

SPEEDPAINT VIDEO AVAILAIBLE ON YOUTUBE SOON

-------------

MY COMMISSIONS ARE OPEN FOR THIS SUMMER >> CHECK OUT MY PRICES HERE <<

[hortensson]

4 Commisions I did for 4 fighter friends ! I had a very good time doing it as an MMA and Bjj/Grappling Enthousiast and practitionner myself 

[imperator-a-day]

Lore 6: “Arcanist” Example

Mahenoras is the angel of Panthera, Poltergeists, Mint and Mist. He has attained mastery of his Arcana, of their use and of their powers. He can distill their essence and paint the world with their qualities ; infuses himself with the speed of a Panthera, or bind a ghost to a boat, turning it into a phantom ship. His Arcana are the main tool he uses to interract with the world, and he can devellop plans based on their abilities, plans to devellop them and stretch their powers. To protect a plant of Mint, he can teach its leaves to freeze in ice anyone that'd eat them. He can make plans to shield a whole town from an army’s view, by shrouding it in mist.

As an Angel, he is also an Adept, a practitionner of the magical arts - but these are close to his Sphere, given how much he has drunk from the lore of his Arcana. Like most magicians, he has Bonds and Techniques associated with his arts, rules he must follows. As an wielder of Ghost Magic, he is stuck helping ghost with their unresolved issues, and as a wielder of Faery Magic, being clear is taboo for him.

[ariadne-inthesky]

It started as some joking with @cyberneticmuses, where I wondered if Bucky did the Slav SquatTM because of his time under Hydra’s overall malevolence... Which got us joking around... And a new headcanon dropped for MCU-verse Ari : She is a regular practitionner of the Slav SquatTM.

[thegrapeandthefig]

sorry if this is annoying, i dont really know who else to ask. i've been a hellenic polytheist for years outside the internet, and recently i found myself enthralled with h/llenicgods and the community he claims to have/the classes he says he teaches... and then i saw your posts in regard to him and i am deeply disappointed. is there any sort of class or available community you know of outside of him to learn more about this religion? in honesty im tired of doing it all alone. thank you

First, I'm sorry you found out this way. Communities are plenty, mostly on discord, and sometimes provide group studies and help with finding resources. Classes are rarer, Hellenion has some but the organization is also rotten to the core and, I have problems with the fact that the people who give classes aren't transparent about what they teach.

This is not an organized religion. It has no clergy, and therefore no authority figures. We also rely greatly on the state of research, and as historians and archeaologists understand the religious practices of the Ancients, the more we get to update our existing knowledge as modern practitionners.

This is why I'm weary of classes, and they can only get you so far. They'll give you basic tools, but in the end your personal practice is your own and that's not something a mentor will teach you. It's something you gain with practice and experience.

My advice will be this, however, to avoid wannabe cult leaders like him: find diverse communities. Hellenicgods has stated several times that he thinks Orphism is the one True Way, so venture out of this circle and go see what other practitionners use. That being said, be critical of everything and make your own opinion.

Good luck out there.

[ihatebiden]

i like this trend in my life of every single medical professional being unable/unwilling to help me and relying on other medical professionals to help ultimately leaving me alone with extreme mental illness

and i know this sound like im playing the victim but like ive met at LEAST 4 psychologists/therapists, 3 psychiatrists, 2 osteopath, 1 asthma tester, 3 general practitionner, 2 school ppl, 1 emergency doctor, 3 dentists, ive had a shit ton of tests done to me that came back either inconclusive/with an actual result that was ignored by everyone in my life and everytime i come in contact with someone who can actually help me my mom decides to just. discars them not bc of lack of money but bc "all these testings and professionals is taking a toll on me" like yeah bitch do you FUCKING think i like this??? this is necessary for me and youre leaving me with no fucking help whatsoever bc like you dont care enough what the fuck is wrong with you