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"The Hag" -- Rosaleen Norton
My home is the house of winds,
With great songs of Space ringing wild in my ears
Whose shouting heart leaps to their tune.
I mock at the shapes, plodding thickly, through lamplight:
stupid and cruel - or kind -
They are alien, Other, I'm touched with uneasiness...
Fear of these human.... and glide away sidelong:
Yet joying in fear, in my stealthy aloofness,
To know they are They and I'm I.
Towers of old cities are spiraling over me, Night-conjured,
rising from Time
And I hear, through the seething of luminous silence -
Secretive, vibrant, the sound of the Solitude -
Calling of others like me
Quietly they come, flitting softly as secrets; light-footed,
velvety, swift...
With eyes gleaming green, lambent flame of the Opal.
Kindred... we signal our quick recognition.
I am I ... but I know we are we
Panther of silence; god of Night; Lord of the wild inhuman
stars:
You are my own; teeming soul of solitude.
Here is no loneliness, secret Master -
You, Dark Spirit are with me.
--Rosaleen Norton
Rosaleen Norton: Hecate

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An easily hide-able jar for those in the broom closet or just want to sneakily protect their household and its inhabitants.
âđŤđ¤đŻđ˘đĄđŚđ˘đŤđąđ°:
Cleansing method of choice: I use Florida water in an atomiser to spritz both myself and the jar.
Jar
Salt to purify and ground (put in first)
Sage: normal cooking sage not white sage thatâs endangered and for closed practices only
Rue: protect against the evil eye and associated with Athena
Mandrake (May Apple version) spell strengthener and used for protection, healing and happiness
Hyssop: purification and banishes any unwanted energies or spirits
Cinnamon: protection and prosperity
Blessed thistle: protection against negativity and evil
Rosemary: protection and removal of negativity
Wormwood: protection, removes anger
Burdock: cleansing and wards off negativity
Bladderwrack: protection
A nail to represent each being that resides in your home that you wish to protect with this spell. The nail is two fold: both the being and the means of protection.
A candle in whichever colour you associate with protection. I used black.
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Fill your jar starting with salt as the base.
Place the rest of your herbs and think of your loved ones being protected.
Once all the herbs are in the jar, collect your nails that represent your loved ones (human and animal, I included my cats in this protection spell). The nails represent both the inhabitants and a means of protecting them.
Say aloud as you drop them into the filled jar.
These nails represent each inhabitant of this house that is protected by this spell, as long as this jar remains intact the inhabitants are protected from those who wish them harm and negative energies. As above so below. I mote it be.
I then petition the deities I am devoted to for their assistance and strength. Do this however you feel and in a way that befits your relationship with those deities.
To close: light your candle and drop the wax over the lid of your candle. Whilst doing this I petitioned Kirke for her protection. I also took the opportunity to gauge the strength of the spell by how strong the flame was, this is optional but use your intuition. You can also in-vision the spell getting stronger as the candle melts over the jar.
Keep this jar somewhere safe that holds meaning to you. Check on it intermittently to ensure itâs well-being. I like to think of these jars as living things, check them for mould etc.
- Effie đ
Thank you @fhdjsjsjdj and everyone who got me to 100 reblogs!
Rosaleen Norton - Black Magic (n.d.)
The story of JOHN BARLEYCORN has very old origins. There is a Scottish poem with a very similar theme and wording included in the Bannatyne Manuscript of 1568, though itâs likely that John Barleycorn is even older. This is because the Bannatyne Manuscript is a collection of pre-existing works, many coming from the ancient oral tradition. And considering the many pagan themes in the story, itâs definitely possible that the origins lie in Pre-Christian times. Specifically there may even be a link between John Barleycorn and the mythical figure Beowa, which is a figure from Anglo-Saxon paganism whose name means "barley."
Now, the prevailing theory is that the tale of John Barleycorn is a symbolic representation of the crop of barley being harvested each autumn. The song describes the process of preparing the land, sowing the seeds, waiting for the crop to grow, and eventually harvesting. Then the song describes making the products of beer and bread which were key staples of the diet of early agrarian people. For the most part this all makes sense but those of you who have read the poem or listened to the song have probably noticed the really gruesome way that this harvest is worded. For example:
âThey laid him out upon the floor,
To work him further woe;
And still, as signs of life appearâd,
They tossâd him to and fro.
They wasted oâer a scorching flame,
The marrow of his bones;
But a miller usâd him worse of all,
For he crushâd him between two stones.
And they hae taen his very heartâs blood,
And drank it round and round;
And still the more and more they drank,
Their joy did more abound.â
Source: http://www.arcane-alchemy.com/blog/2020/9/9/who-is-john-barleycorn-gruesome-origins-amp-modern-retellings
"John Barleycorn" -- Matt Rowe Photography (2019)

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Most traditionally appropriate and effective way to tell a lesser/deceased-human spirit from an area, to âfuck offâ when those words alone arenât enough?
Depends what you mean by traditionally appropriate. Considering you are asking me, I assume you mean the European folk witch style. There is many but one I have used in the past is twisting the ends of string fibres together so it forms an unending circle and then balling it up and leaving it next to a lit candle all night (I shouldnât have to say this but make sure the candle isnât going to set anything on fire and is properly contained) then I just take the little balled up wad of string and toss it into the street on a windy day to carry it away. Spirits are said to have to follow the string until they meet the end of it and if you make it so there is no end then they will be stuck searching for it.
This reminds me of a small tradition we have at funerals. It is customary to have a small plate full of cut pieces of red threads for the guests, who take one upon entry and keep it on them for the duration of the funeral. Upon leaving, they wrap the thread around their finger until it forms a closed circle and will then discard it at some point during their journey to ensure that no spirits follow them home.
Iâm sure this will hit the news soon but just in case itâs not out yet â the Governor of Maryland just signed an executive order tonight declaring Maryland a sanctuary state for trans people seeking gender-affirming care, and for all people who provide such care or help trans people access such care. This executive order includes an explicit refusal to cooperate with law enforcement/prosecutors in any other state where accessing, providing, or helping people access such care is now or will soon be criminalized.
Yes it is absolutely a privilege to be able to travel or to think about moving but if someone can access the resources to move or visit to get what they need to survive and be less likely to be actively targeted for LITERAL EUGENICS AND GENOCIDE, then they should and we should support them.
Please spread the word.
Minnesota is also a sanctuary state, welcome trans people!
It hasn't hit the news yet but you can find the order here!
The Shining Folk.
You may have heard the term 'Shining Ones' or 'Shining Folk' in relation to fairies.
There are a number of reasons for this description, including the brightness of their appearance at times, as well as being a euphemism for their wisdom, and often their otherworldliness.
In fact, when we look at the folklore, as well as the older mythology, we can make an argument for all of the previous descriptions fitting both physical and non-physical traits.
In a previous post I wrote about the case of a boy who was visited by two beings dressed in white after he had taken bluebells from a fairy fort.
Another unusual, yet more recent interpretation, sees the brightness as being something that manifests because human beings are unable to perceive the true reality of these forms.
Instead, those who see them are culturally creating a shape, symbol, or experience which transcends known archetypes, thus manifesting as something brilliant and hard to define.
This is very much in the realm of the 'fairies as mytho-consciousness creationsâ, it might be said.
Many writers argue that fairies take the form of what is known by a person's folklore or worldly experiences.
Take this striking Irish example, for instance: The Shining Man.
"There was a man, âwanâ night coming on a journey along a lonesome road. As he was coming along a man on a bicycle came "along-side" him. He was going to bid this man good night but he thought he looked very "peculiar." All at once the road was all lit up and the bicycle was all shining and his close (clothes) were all shining. He was so stunned at the sight that he could do nothing but bless himself; and the man disappeared. So he had to keep on praying to the end of his journey."
https://www.duchas.ie/en/cbes/4493804/4422399
Here we have an experience which researchers like Vallee and Keel might frame as a UFO encounter but with the experiencer being unable to match the UFO to anything he previously had known, thus seeing a bicycle instead of a craft.
This same argument has been made for those who see angels, fairies and otherworldly visitors.
The shining aspect is again to the forefront.
Another example is a shining or white lady who turns up in folklore around the world.
In more recent times, these have been categorised as religious experiences, but the function and, indeed, effects, fits with those who would have very different views on what religion even is, as well as a vague fit into our ideas of 'good' and 'evil.'
A lady in white is often documented to have appeared to children in European folklore, although post 10th century she tends to be associated with Marian apparitions and is usually benevolent.
That said, the White Lady who appeared to children at Massabielle in France was said to have gestured to the children to follow her over the edge of a rocky cliff as she floated, orb-like, above them.
Sites such as Fatima and Lourdes were also long associated with fairy women and bright ladies long before the apparitions were Christianised. There is also a strong link to caves, natural springs and trees held sacred in Pagan folklore, which we also find in Irish folklore.
Within Germanic folklore we find the White Lady as Die Weisse Frau, who wanders the countryside searching for her dead children.
Here we have an accepted lineage dating back to German Paganism and Elves but, perhaps, we have an even more important clue as to the identity and distortion of who these shining or white beings originally were.
The LjĂłsĂĄlfar (The Light Elves) were said to be as bright as the sun and to look upon them was almost impossible because of their shining nature.
(Just to add that many scholars see the distinction between light and dark elves as a Christian concept.)
Is this related to the ambiguity in which Irish interpretations of fairies are understood, I wonder?
This might suggest that there is no real separation, only how these beings are encountered.
Jacob Grimm wrote in his work, Teutonic Mythology, "The enchantment under which they suffer may be a symbol of the ban laid by Christianity on the divinities of the older faith."
This is important because the Dutch version of these beings are 'Wise Women' as opposed to 'White Ladies', which is attributed to a mistranslation of âwitâ in the folkloric record.
This would also correspond and support the idea put forward by some scholars that it was the Christian demonisation of these beings which created the evil nature of their later incarnations and which repressed their Goddess-like original nature.
Another example of shining folk literally burning brightly is recorded by Wentz in his work The Fairy Faith in Celtic Countries.
Wentz describes how a doctor and a companion were riding home from Limerick one night.
As they approached Listowel the doctor writes that he witnessed what he thought was the light of a house about a half mile ahead of him. On approach, though, the light began to behave in a very mysterious manner, âMoving up and down, to and fro, diminishing to a spark, then expanding into a yellow, luminous flame.â
As they rode on, the doctor and his companion then saw two further lights behaving in a similarly bizarre fashion.
The doctor tells us that the lights were six feet high and four feet wide and within each one was, ââŚa radiant being having human form.â
The two lights then glided towards each other until they touched and the beings inside were able to walk between each light as if it was one individual orb.
Whatever the doctor was thinking, he was able to describe what he witnessed in further detail. He tells us that, âThe beings bodies were formed of a pure dazzling radiance, white like the radiance of the sun, and much brighter than the yellow light or aura surrounding them.â
Within Irish folklore, though, this sighting is nothing unusual at all.
It contains all of the customary and traditional motifs of meetings with the good people.
In fact, the detail of the doctorâs description ties the encounter to countless others throughout the entire island.
What is perhaps curious, or telling, depending upon how you see âfairiesâ, is the doctor calling these beings 'spirits.'
This may be, perhaps, an unconscious referral to the belief that in many cases the fairies were both the dead and another type of spirit, or it may be that there was more of an acceptance of this crossover than there sometimes is today.
Whatever the answer, this encounter is certainly one of more interesting and well described cases in the Irish folklore archives where a description of 'shining folk' clearly fits.
In many Irish fairy encounters we can notice a similar description. Sometimes it is an entire fairy mound itself which is seen to light up and spin, and at other times a parade of lights are seen to emanate from the rath or mound and take off across the sky. This aspect has been documented at the rath situated near Keadeen, Co. Wicklow and is recorded in the archives at Duchas.ie as well as being included in a previous post on this page.
In this further example, the lights seem to foretell of a death.
"One night about three years ago the Hartnetts who lived in Gardenfield were going to the fair in Drom and they saw a bright light shining over near Mrs. Dowling's house. They said to themselves that it was very early Mrs. Dowling was up. Mrs. Dowling saw the same light that night moving up around Harnett's house then it came down and it went into the fort and disappeared. That happened before Mr. Harnett's death."
https://www.duchas.ie/en/cbes/4921974/4914569/4938134
Finally, this account recorded in 1926 is also interesting. The writer tells us âI was learning to speak Irish at the time. A gang of us would be sent over beyond Lough Gara every week to be taught by the master there.
Some of us would go on bicycles and would often cycle home in the dark.
We were nervous when weâd cycle by the lake as we would often see three lights skimming across the water. Sometimes the lights would appear in the trees at the lake edge and other times they would submerge beneath the water.
Our parents put the lights down to the work of God.
âDonât worry about them, theyâre only lost souls trying to get into heaven. Theyâre no harm.â "
So, as you can see, although the description of fairies as the 'shining ones' or 'shining folk' can definitely have allusions to wisdom, secrets, and inner transcendence, there is plenty of scope to also include this as a literal physical description.
How we interpret that further is open to a wide variety of opinions, I feel.
(C.) David Halpin.
Image: Spring Scattering Stars by Edwin Blashfield.
#fairies #faery #fae #folklore #irish #ireland #elves #ghosts #johnkeel #jacquesvallee #druid #heathen #ufo #occult #goddess #witch #witchcraft #consciousness #carljung #pagan #paganism #archaeology #stonecircle #wicklow #wicklowmountains #magic #irelandsancienteast

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"In a way, each person who practices our Art is undergoing a metaphysical parallel to this story of the Hag Stone. When you practice the Art of rote spellcasting, utilizing Incantatory Spells, you are subjecting your body and soul to a constant flow of powers that will transform you over time. Sometimes, your working intends for this to be the case. At other times, your work may be well-directed at someone or something else far beyond you, but that doesnât stop the forces youâre conjuring from impacting you, too.
To be hollowed out- as a Hag Stone is, in a way- is to have room within oneself for things that didnât have room there before. The Hag Stone makes those who hold it capable of a new kind of sight: they say that gazing through Hag Stones lets the gazer behold invisible things, or even spirits and faery beings. Perhaps we, too can become capable of new kinds of sight under the longer-term influence of our Craft, or perhaps (to make an even better parallel) we can be the ones who help others to have a new kind of sight.
To have a tunnel through oneself means that spirits can pass to and fro more easily; itâs a potentially gory metaphor, as we humans hate to imagine our bodies being tunneled or hollowed out- and yet, the Earth itself, along with trees, mountains, hills, and so many other aspects of Nature, are tunneled and hollowed out in different ways. This makes environments for many kinds of life to live, and for many unique events and ecologies to occur and form.
We wonât ever have actual tunnels through our bodies that resemble the holes in Hag Stones- we hope- but the metaphors and parallels are quite apt."
-Robin Artisson, from "Upon the Rood-Day: The Witchcraft of Christsonday and the Queen of Elphen."
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Image by Natasha Ilincic
Viking Elf Shot Pendants, 9th-12th Century AD.
"These pendants were worn as magic amulets to protect against âelf shotâ, which was thought to be an arrow or dart attack perpetrated by elves. These elf attacks were believed to be responsible for many painful human and animal maladies, the causes of which were still of course unknown at that time in history.'
'Elf shot was described as a sudden shooting pain, like the pain one would experience with rheumatism, arthritis or muscle cramps. Belief in elf shot persisted into the 20th century in rural areas, and as proof, country folk would sometimes find small arrowheads (the remains of Neolithic or Mesolithic flints, or naturally occurring spear-shaped stones) that were believed to be the magical weapons that caused the afflictions."
Source: timelineauctions.com