I'm Xan or Adras (they/them), Treaty 7 territory (western Canada), background in archaeology/anthropology, sometime museum exhibit designer, MA history of science, urban wildlife educator & restoration ecologist, environmental health researcher doing community engagement & design work.
I mainly post art, nature, history, science, and religion; reblogs generally run on queue.
this is primarily a space dedicated to my household practice and personal experiences as an agnostic revivalist pagan, as well as my research into ancient cultus and syncretic deity worship. I may also talk about Abrahamic theology and demonolatry; I'm a lapsed Catholic and still retain some of my cultural and occult traditions, including veneration of the saints on behalf of my ancestors.
I've been a practising polytheist, diviner (tarot, bibliomancy, cleromancy), and bioregional spiritworker for over ten years. I'm primarily a syncretic Mediterranen polytheist working within the Greco-Egyptian, Greco-Bactrian, Canaanite, Phoenician, and Indo-Greek traditions of late classical antiquity. I'm really interested in chthonic worship and ancient mystery cults, particularly Orphism, Mithraism, and the Samothracian rites.
I am currently constructing a revealed mystery tradition dedicated to the Bronze Bull, an unidentified deity who shares features with many ancient storm gods across the eastern and southern Mediterranean. I believe he originates from a Chalcolothic-era Anatolian divinity, though he seems to deliberately appear in a confusing and multifaceted way. for me he is an apatropaic and chthonian figure similar to Ba'al Hadad, Zeus-Aidoneus, or Saturnus-Hammon. I am also exploring possible connections with the pre-Roman Endovelicus and Voltumna.
my daily practice is highly syncretic, largrly inspired by the religions of ancient Cyprus, Phoenicia, and Ugarit. I am a hierophoros of Nemesis-Tykhe-Fortuna, a nekromantis of Enodia-Nephthys-Libitina, and a devotee of Meretseger-Salus, Astarte-Aphrodite-Hathor, and Demeter-Renenutet. my household gods are Herakles-Melqart, Twtw, Wadjet-Leto, Aristaios-Nefertem, Hermes-Khonsu, Duamutef, and Sobek-Ares. most cherished of all are the triune of Resheph-Apollon, Montu-Ra, and Shezmu-Dionysos.
I heavily utilize trancework and meditation in my practice, and I also include elements of goรชteic magic such as the Greek Magical Papyri in ritual and prayer. I additionally have some experience in Heathenry/Rokkatru, primarily with Freyr, Fenrisรบlfr, Nรญรฐhรถggr, and Jรถrmundgandr, but this is a separate and mostly peripheral part of my practice.
I take research requests and am always happy to answer questions about any of the above!
common tags in no particular order:
Religious:
personal practice (orphism, hellenistic, divination, death work, bioregional, fenrir)
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One thing im uncomfortably woke about is bugs. And im actively trying to get more uncomfortably woke. By this i mean i DO believe the normalised fear of bugs stems from both government and business propaganda. The start of household pesticide sales coinciding with the boom in insect related horror movies. The promotion of anti intellectualism and anti enviromentalism. If you're scared of bugs, you wont care about saving them. If you dont care about saving them, you wont care about saving our home, since without bugs it cannot be saved. If you dont care about saving our home, the rich can do whatever they want with the chunks of it they continue to destroy.
I WILL calmly and kindly try to help anyone who is afraid of bugs. I will show them my finds, i will explain their importance, i will tell them just how sweet and gentle and friendly they are. And I WILL shoot down any immature loser who believes senseless killing is the only possible response to not liking something.
"For decades, wolf researchers believed ravens followed wolf packs to find food. Every biologist who flew aerial surveys over Yellowstone saw the same thing.
Wolves moving across the snow with ravens overhead, black shapes trailing the pack like a shadow with wings. The assumption was simple. The ravens were following the wolves. The wolves would kill. The ravens would eat. A study published in March 2026 using GPS transmitters on wolves, cougars, and ravens in Yellowstone proved the assumption wrong.
The ravens were not following the wolves. They were remembering where kills had happened before and flying over those locations looking for new carcasses. The relationship between the two species is real. The mechanism is not what anyone thought it was.
Bernd Heinrich, a University of Vermont biologist who spent years studying ravens in Maine and Yellowstone, first documented the scale of the association. His data showed ravens present near wolf packs 99.7 percent of the time during winter in Yellowstone. Not occasionally. Not frequently. Essentially always. On Isle Royale, researcher John Vucetich observed the same pattern from the air.
Every wolf pack had ravens with it. The birds were just always there.
The numbers at kill sites are staggering. The average number of ravens documented at a Yellowstone wolf kill is thirty. The maximum recorded at a single carcass is 135.
A wolf pack brings down an elk in the Lamar Valley, and within hours over a hundred ravens have materialized from across the drainage to feed. They do not wait politely. They land on the carcass while the wolves are still eating. They grab chunks of meat and cache them in the snow and in tree crotches for later retrieval. Research estimates that ravens can consume up to forty percent of a carcass, which means a wolf pack that kills a seven-hundred-pound elk may lose nearly three hundred pounds of it to birds.
That loss is so significant that one study proposed a theory that reshapes how we think about wolf pack size entirely. If a pair of wolves can take down an elk, why do wolves hunt in packs of four, six, eight, or more? The per-capita meat return decreases with every additional mouth. A pair gets the most meat per wolf. The answer may be ravens. Two wolves cannot eat fast enough to outpace a hundred ravens stripping the carcass simultaneously. A larger pack can post guards, feed in shifts, and physically dominate the carcass long enough to retain a greater share of the kill. Wolves may hunt in packs not because they need more teeth to bring down prey, but because they need more bodies to defend the kill from birds.
The ravens pay for their meals. Heinrich documented in his book Mind of the Raven that ravens serve as an early warning system at kill sites. Ravens are more vigilant than wolves. They perch in trees overlooking the carcass and scan the horizon in every direction. When a grizzly bear approaches, or a rival wolf pack, or a mountain lion, the ravens see it first. Their alarm calls alert the feeding wolves to the incoming threat before the wolves' own senses detect it. The wolves get airborne sentries. The ravens get an animal with the jaw strength to open a frozen elk carcass that no raven beak can penetrate.
That is the core of the mutualism. The raven cannot open the hide. The wolf can. The wolf cannot see a threat approaching from a mile away while its head is buried in a rib cage. The raven can. Each species fills a gap in the other's capability, and the result is a partnership so consistent that L. David Mech, the most published wolf researcher in the world, wrote that each creature is rewarded in some way by the presence of the other and that each is fully aware of the other's capabilities.
The play behavior is the part that makes biologists uncomfortable because it implies something beyond transactional mutualism. Wolves and ravens play together. Not at kill sites. Not during feeding. During downtime. Yellowstone observers have documented ravens diving at resting wolves, pulling their tails, and flying away. Wolf pups chase ravens across meadows. Ravens steal sticks from pups and hold them just out of reach. The interactions look like the cross-species equivalent of two bored kids messing with each other because there is nothing else to do.
Doug Smith, the retired lead biologist of the Yellowstone Wolf Project, had watched this relationship from the air for decades. Wolf researchers have believed forever that ravens follow wolves, he wrote after the 2026 study was published. Every wolf researcher has seen it. I have seen it routinely from the plane while wolves are chasing an elk in Yellowstone Park, numerous times. Ravens are just always there. This is an age-old observation. But it has never been rigorously tested until now.
The 2026 study, which used 2.5 years of GPS data from transmitters on wolves, cougars, and ravens simultaneously, revealed that ravens were not tracking wolf movements in real time. They were patrolling known kill sites. A raven that fed at a wolf kill in a specific drainage in November would return to that drainage repeatedly over the following weeks and months, flying over the exact location where the carcass had been, checking whether a new kill had appeared. The ravens were not following the wolves. They were following the memory of where wolves had killed before.
That distinction matters because it changes the raven from a passive follower into an active strategist. A bird that follows a wolf pack is reacting. A bird that memorizes kill locations across an entire landscape and patrols them systematically is planning. The raven is not tagging along. It is running a surveillance network across hundreds of square miles of Yellowstone, checking sites where food has appeared before, and showing up fast enough when it appears again that every observer since the 1995 reintroduction assumed it had been following the wolves the whole time.
The wolf and the raven share almost identical geographic range across the Northern Hemisphere. Everywhere wolves live, ravens live. The association is not a Yellowstone novelty. It is a continental relationship between two of the most intelligent species in North American wildlife, running continuously across boreal forest, tundra, mountain, and prairie, built on meat, memory, and a mutual awareness that neither species has ever needed to be taught."
Sources: Heinrich, B. "Mind of the Raven: Investigations and Adventures with Wolf-Birds." / Stahler, D. et al. (2002). Animal Behaviour. / Mech, L.D. "The Wolf: The Ecology and Behaviour of an Endangered Species." / Cornell Lab of Ornithology, Living Bird, 2020. / Bozeman Daily Chronicle, March 2026.
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I wish I could make white people(and not just white Americans) understand how diverse the pre-columbian Americas were. The history, religion, culture, politics was at least as complex as Europe's. There was the full gamut of religions, from monotheists to animists to ancestral religions. There were city building empires, village farmers, nomadic traders, and so many other ways to live. This is all just based on what we know, the fragments left behind and the stories of survivors of an apocalyptic plague. All this before the most extended campaign of genocide in history was waged in an attempt to wipe out those survivors.
Over 500 years spent trying to cut down a whole trunk of human culture.
Do you understand how much poorer our whole species is because of it? Can you imagine where art, religion, and science would be if we still had these vast bodies of knowledge? The stain of the colonial project will never be fully washed clean. We owe more than just the land to those we stole from. We owe them a whole future, a future that could have been brighter for all of us. If only greed and fear weren't allowed to rule this land.
would it be okay to ask you how christian traditions impact/are a part of your practice? im very interested in understanding how it overlaps for people
absolutely, thank you for the ask!
so generally I describe myself as culturally (but not religiously) Catholic, although I do partake in some practices that may appear religious in nature from the outside - as well as some that simply are religious, which I'll get to. but for me, most of what I do falls into the territory of 'comforting habit' more than anything. which is not to suggest a lack of intentionality - I engage with these things knowingly & on purpose because I feel that they add something positive to my life! but I don't consider my motivations for doing so to be religious, nor am I affiliated or aligned with Catholicism or the Catholic Church in any way (quite the opposite, really).
these day-to-day practices include, for example, the miraculous medal I wear as a necklace (and almost never take off), the St. Michael prayer card I keep in my car & the St. Dymphna in my wallet, and my tendency to travel with a rosary - which I also recite on occasion, as a calming ritual when I'm especially anxious or upset. most of this stems from the fact that I still hold a great deal of affection and admiration for many of the saints, particularly Mary, and though they're not a part of my personal veneration (with the sporadic exception of Elizabeth of Hungary, my confirmation saint, to whom I pray an annual novena) I enjoy having these little reminders of them. I also still participate in Lent every year, or at least the 'giving something up' part of it. I find it a valuable time of reset and self-reflection, and it always seems easier to connect with gods & my spiritual side in general during that time of year.
apart from that, I maintain a small shrine dedicated to Our Lady of Guadeloupe and in honour of my familial ancestors, who get regular weekly offerings. as such, I do sort of in a sense have a relationship with the monotheistic God/Allah, but it's extremely indirect & infrequent - which is how I like it tbh! it's always very uncomfortable to feel the 'eye' of God on me, even for the briefest of moments. not that it feels hostile or unpleasant necessarily, but I very much belong to a different (and often incompatible) tradition now, so it's no longer a space that's open to me except in passing, and it's not a place I'm interested in returning to in any significant way.
โVanillaโ the subjective experience can be caused by any one of dozens of aromatic organic compounds. The Vanilla Orchid seed pod (not a bean), when ripened and cured properly, contains over 200 aromatics, many of which contribute to the subjective experience of โVanillaโ to varying degrees. However, Vanilla Orchids areโฆ well, Orchids, which means theyโre precious little darlings and a pain in the ass to grow, hence the low supply of the pods. Ripe vanilla fruit accounts for less than 15% of all Vanilla consumed annually.
From whence the rest, you ask?
Enter Vanillin, so named because it is foremost of these compounds in producing the aroma and flavor of the vanilla experience. This tasty little aromatic is actually a metabolic intermediary in all sorts of plant metabolisms, including but not limited to most woody trees.
During the development of Industrial Paper manufacturing, during a step which involves taking the pulverized and pulped wood fibers and washing them of the various compounds a living tree needs but a sheet of paper does not, one of the results was a rich, brown, pleasant-smelling, organic spirit. It was discovered that Vanillin could be mass-produced from this substance, and so Artificial Vanilla was born, which makes up the remaining 5/6ths of the vanilla consumed worldwide each year.
See, hereโs the thing. Humans, like most Animals, canโt smell things that have no relevancy to our lives, and thereโs correlations between attraction and aversion to certain compound classes and the lived experiences of our Ancestors. Smell is a deeply chemical sense, and we wouldnโt find Vanilla pleasant unless that aroma had some sort of universal relevance to Human Survival. Our ancestral environment was riparian woodlands.
Thereโs Vanilla in decaying leaf litter.
Thereโs Vanilla in rich soil.
Old books smell good because one of the products of the decaying wood of the paper is Vanilla.
The Library is an olfactory echo of the Forest Primeval do you see my vision
With some of the responses I've been getting on my post about connecting with nature, I realized I needed to write about this.
Folks have got to understand that connection is not a feeling. "I feel such a deep connection with-" nope, that's not connection you're feeling; that's fascination.
Whether it's nature, or a culture, or anything at all, connection isn't transcendent. It's something you build with actual physical effort. It's a relationship.
Let's say there's a stray cat outside, and I want to have a connection with it. So I go inside my house and meditate on the cat, visualizing myself sending out rays of love to the cat. I look at pictures of cats on the Internet. I collect cat memorabilia and pray to cat goddesses. But when I go outside and try to pet the stray cat, it runs away.
This is because I never built a genuine connection, or relationship, with this cat. I'm a parasocial admirer, at best. To the cat, I'm a weird stranger.
But let's say I put cat food outside, and I stay out there while the cat eats, and slowly get closer to the cat as it becomes more comfortable with my presence. Finally, I give the cat light touches, and it gradually learns that I am safe. And we become friends.
Now I have a connection with the cat, because we have a relationship. I feed the cat, the cat eats my food, and we're in each others' social networks.
"But what if I can't build relationships like this?"
It's okay if this is impossible for you right now. You're not going to be a Bad Pagan or a Bad Witch because you can't do something that is literally impossible at the moment.
But, if a connection is something you want to have, at some point? Get studying. You want a connection with nature at some point? Okay, then start studying ecology. Learn about the rain cycle. Learn about environmental damage. Find materials about the plants and animals in your area.
What about a culture? Okay, go learn about its history, go learn what kinds of problems its people are currently facing, and work on perceiving them as real, complex people instead of whatever stereotype you have in your mind right now.
And above all, remember: that's not a mystical connection you're feeling, that's fascination.
I really like this argument, actually. And if I may, I have some additional points of context that may help alleviate some of the confusion I'm seeing in the notes:
The first was implied in the OP, but I think may need to be made more explicit. It's also something I'm always going to repeat when I have the chance to say it: There's a difference between connecting with something, and connecting with the idea of something.
The cat example is actually a really good way of explaining the difference. While both approaches may give someone the sense of "being connected" with the cat, only one of them creates the actual result that is "connection."
Which leads me to my second point: The OP here is defining "connection" as strictly a circumstance, and circumstances are things that exist regardless of how we feel about them. We are either connected to the internet or we're not. We're either connected to our local community or we're not. Regardless of how intense our affinity for something feels, we have to actively forge a connection with it if we want a working relationship with it.
I'm going to be kind of blunt here and single out where the impression that "strong emotions = strong spiritual connection" mainly comes from: American Evangelical Christianity. Congregates are taught that their positive emotions are literally the presence of the Lord moving through them, as opposed to their personal reactions to things. This causes them to confuse experiencing their own positive emotions with experiencing divine connection.
This is something I highly recommend people examine if they come from this background. It kind of makes or breaks your ability to not only understand what you're experiencing in life, but also to understand yourself as a personality.
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I truly believe being able to name the world around you is integral to animism. learn the names of plants and flowers. learn how the rocks and soil you walk over daily form. sit with the streams and rivers, learn where they flow to and from. learn the names others have given, and give them your own as well. animism is interconnectedness, and one simple step is learning the names of your neighbors
What kind of relationship do the species in your local forest have with each other? What type of forest is it and what kind of plants like to grow there? Do the plants whose names you're learning like to grow in moist or dry spots? When do they bloom? Is your local forest in its natural state or has it been handled by humans? How can you tell?
My journey in forest mapping has brought up a lot of these questions. It's not just learning the names of plants, it's also learning about their growth environments and what makes them different. Some plants are indicators of a specific forest type. It's learning about the relationships between different species; some of them like to grow together. I have to look at the history of the forest and the structural features of it... etc.
It has been very cool to notice how my appreciation for different types of forests has changed. It's nice that I can tell the difference between a really really beautiful and "valuable" forest and less nicer ones. Species mapping has truly been amazing for my practice. It has opened up whole new layers of love for nature beyond just "oh wow what a pretty flower."
"that is a plant and it matters to me, i want to learn about it because plant business is my business" - genuinely a life changing quote from Simon Barnes. His books aren't spiritual or talk about animism really directly but they talk about making it so nature matters to you. And are fillrd with practical tips on how to start with botany or bird watching or really any hobby in which you're observing nature. which can seem overwhelming there's so much to see and experence in nature. His books make it seem manageable and give great jumping off points. I recommend rewild yourself and how to be a bad botanist!
settlers are always so enthusiastic about ''foraging'' and then you'll start talking to them about indigenous horticulture & sustainable harvesting practices and they quickly reveal that they're more interested in the aesthetic of being a Crunchy Woodland Creature than like reducing their reliance on exploitative industrial agriculture or rebuilding their local foodshed
This is not true and it is in fact neither very simple nor very plain to forage sustainably. This kind of flippant "it's such an easy hobby" attitude when it comes to harvesting is exactly *why* there are so many problems with once-abundant traditional foods being depleted. Every plant is different, has different needs, and can support a different intensity of gathering. Foraging isn't just some fun hobby, and shouldn't be treated like one. It is a method of intentionally working land to gather resources meant to sustain oneself, whether those resources be food, medicine, or something else. It requires conscious maintenance of the land you are working, and active monitoring of not just your own gathering, but the gathering of your entire community. It requires experiential, often generational knowledge. You cannot boil a resource-gathering operation down to a simple truism and expect others to be able to do it respectfully and sustainably.
Nature journaling and how it helps me develop upg : an example
My practice is very localized and I am extremely fortunate that the tales that I grew up with happened in places with similar nature to where I live and I count that as a blessing. This is the bais of this post [and of the entire screaming well honestly] and I don't claim that this is apply able to everyone but this is my method and I wanted to share it.
The plant l'll be talking about as a case study is hedge bedstraw or glad walstro in dutch.
When nature journaling l do a few steps that are always the same:
When l find the the plant / animal / fungus i log it on my phone l use a local version of inaturalist to do this most of the time but sometimes I'll write down the name if I didn't manage to take a picture.
I will draw it in a way that helps me remember it. What stands out to me what observations can I make about it myself. In order to do this i've gotten into more botanical terms for fun but you can do without honestly. The point of the drawing is to actively look at the plant and to be able to rechonize it next time I see it.
I look up the plant in botonist sites, the site I use is strictly for identification purposes and has detailed descriptions which I often find contain something I missed that I can tgen never unsee. I will then go back in and add it. Either by notes or by edditing the drawing this is where I also write down the edibility of a plant.
I will then look up the plant in an etemology data base and a story database. These databases are local to me and I will write down what I find about associations or stories they're mentioned in. I also do some general searches and read the Wikipedia for the plant. I also include family associations here.
Now for an example with the hedge bedstraw:
To me the most striking point is that the little white flowers have four points and four little stems at each corner it also has a stem in tge middle essentially the flower has 9 parts. Now tgat number is important to me so I note it down in my drawing. Then I look at the structure and where the leaves are placed. Each split in the stem has like a ring of leaves and there are no leaves in other places. These observations will help me rechonize it next time.
Now I start writing down wether it's edible or not. In this case it is and the roots are actually potentially a dye source. I don't forage for food a lot but these notes are always fun to make to me. I note that it's family of anotger plant. And then I note where it's name came from and that it was used as bedstraw the dutch name specifies this to cratle straw. I note the connection to child birth and sone sources on it being associated with protection of childeren.
Now this is where we get to the upg part. I associate child birth and protection of childeren with vrouw Holle. Therefore I note that this plant might make a good gift to her. The plant also has some snow associations and so I write that down too. Strengthening the connection a little bit.
Now with this plant my upg is mostly working on connections that had already been documented but in other cases the upg can be based on where a plant often grows, what it looks like, if it attracts certain animals and what those animals are connected too, did i find it together with a bunch of other plants? These are among the questions I ask myself that help me develop upg about the plants that live around me.
After forming an idea of the upg the relation building starts and now every time I'll see hedge bedstaw I'll be able to build on that upg and relationship by addressing it by it's name and thanking vrouw Holle that I am able to see it, by using bunches of it for protection and by asking it for protection.
These pescatarian birds are directly exposed to PFAS contamination due to the island's position near the St. Lawrence Seaway.
Over fifty years of data show a peak in PFAS (also known as "forever chemicals") content in seabird eggs in the 90s, followed by a decrease as regulations went into effect. The most recent findings show a 70% decrease of most common PFAS.
While continued vigilance a regulation is needed, this data indicates that regulations are working to reduce PFAS concentrations in marine ecosystems.
Yes!!!! I did a review of literature on PFASs in human drinking water about half a year ago, and there is a lot of really good progress! Please celebrate this, please don't let this solution be forgotten (at least so quickly) as the ozone layer or acid rain.
We are making genuine progress! Producers are dramatically altering how much they use PFAS and how much gets released in effluent, but also there's a lot better understanding of how to remove PFAS from the environment!
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if theres one thing that really pissed me off from my 3 years of architecture i took in high school it's learning about how we used to have all these little techniques to maximize or minimize heat or warmth and now we just merrily abandoned all those to have the same copypaste style buildings everywhere that are often INCREDIBLY unoptimized to the local weather and climate so we can just throw more money at our heating and cooling bills
where i live it is hot as balls approximately 80% of the year. i do not want a massive butt-ugly grey mcmansion with a huge echoey open-concept kitchen-livingroom-foyer-diningroom-staircase that has huge windows so i can have an hvac unit the size of a barge heaving and straining to keep it at a constant 72 the grees. i want a north indian traditional style home with small windows to force the airflow to cool, decorative grates to limit the amount of sunlight, and a COURTYARD with a POND *smashes unspecified large object*
this is exactly why I love talking about historical passive heating and cooling techniques
oh wow the glass-tower office buildings we constructed when we thought air conditioning and central heating would never have downsides...have downsides?
and we're still building them?
while the Victorian house museum where I work, with thick walls and small windows and big wooden shutters stays ~10 degrees above (winter) or below (summer) the outside temperature for days on end with no help at all?
uh. okay then
(also public transit. the history of public transit in the US is infuriating, because we had it! and then we destroyed it!)