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@thedevilsown

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Vintage Halloween Postcard. đ§šđ
Witchcraft, magic and alchemy, 1931

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Witches and their incantations (Detail), c.1646. By Salvator Rosa
from âThe Kingdom of Darkness: or The History of DĂŚmons, Specters, Witches, and other wonderful and supernatural Delusions of the Devil.â by R. B, 1688
Hereâs how to see the sunrise at the earliest moment, by actually turning your back on the east. Â The text reads: âTo see the sunrise at the earliest moment. If, instead of looking towards the east, you turn your back to the point where the sun rises, you will perceive the first gleams of light on the top of any tall object, as a spire, a chimney, or a tree, long before the rays will be apparent on the eastern horizon.â From The Magicianâs Own Book, 1871.
On the rise: my collection of vintage sun imagery.
Wondering about this post? Wait for the dissertation (TBA). For now: Weblog â Books â Videos â Music â Etsy
âEucharistâ
Veneno para las hadas (Carlos Enrique Taboada, 1986)

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Cornelis Saftleven
âFairy belief was also widespread. Rooted in the animism of the pre-Christian Scots, fairy belief was perhaps most truly folkoric of all popular belief systems by virtue of the fact it had never been dispensed from the pulpit or systernatized in texts, but had survived into the seventeenth century through purely oral transmission, handed down from generation to generation at the hearth and in the workplace. It is difficult to gauge the nature and intensity of early modern fairy belief because, with the exception of one slim volume written by Aberfoyle minister Robert Kirk in 1691, and scatcered references in witch records and antiquarian writings, they went largely unrecorded; remaining hidden, to quote Larner's memorable phrase, in the 'secret, uncharted areas of peasant exchange' for a further 200 years before being uncovered and celebrated by nineteenth-century folklorists. But nevertheless, contemporary research is increasingly emphasizing the fact that fairy belief was strong and widespread in the period, with Cowan and Henderson (Scottish Fairy Belief) recently stating categorically that 'What we can prove is that many Scots people, who lived mainly in the period from c. 1450 to c. 1750, had no doubt that fairies actually existed... They were a part of everyday life, as real to people as the sunrise, and as incontrovertible as the existence of God." Isobel's confessions, as we shall see, make it abundantly clear that fairy belief was chriving in seventeenth-century Auldearn.
In early modern Scotland the term 'fairy' seems to have covered a wide range of spirits and supernatural beings who were condemned, or whose existence was disputed, by the church. And among the most controversial of these were 'spirits of the dead'. Although the reformed church taught that the dead were not able re-appear to the living after death, people often claimed that they had seen deceased friends and relatives among the fairies or, less commonly, that a deceased friend or relative was a fairy. Both fairies and the spirits of the dead who consorted with them resembled saints in the sense that they were believed to possess supernatural powers and could be petitioned for a variety of benefits, but they differed from their holier counterparts in that they displayed more moral ambivalence and enjoyed a more ambiguous relationship with Christianity. This dissonance was further reflected in the fact that these categories of spirit did not live in heaven, but in fairyland or 'elphame', where they adopted a strange, simulacrum of human life: feasting under fairy hills, hunting with horses and packs of hounds, and following the fairy king and queen on their nocturnal processions through houses and across the night skies.â
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The Visions of Isobel Gowdie:
Magic, Witchcraft and Dark Shamanism in Seventeenth-Century Scotland
âDevotion to Spirits: Saints and Fairiesâ
by Emma Wilby
âAn important European type of shamanistic fertility magician who was active on behalf of their community is the wind magician, who was also initiated in the troop of the deadâor to be more specific, among the wind souls traveling in storm clouds. It was a generally known feature of the European mythologies, as mentioned earlier, that the ancestorsâthat is, the âgood dead"âof the community ensured fertility. The returning dead also had a significant role in regulating the weather. These were the troops of wind souls, atoning souls who became identified with the "cloud-leading soulsâ and the unbaptized souls. These wind souls were the patrons of the wind magicians, who were automatically the enemies of the bad dead who stole crops and rain and the demonic creatures and witches who associated with them.â
â Ăva PĂłcs - Between the Living and the Dead: A Perspective on Witches and Seers in the Early Modern Age
Louise de La Vallière and the early life of Louis XIV, 1908
Gemma Gary, "The Man in Black", from Hands of Apostasy

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When people say, ânature is my religionâ are they talking about flies that feed on shit, maggots in decomposing corpses, lionesses with stained teeth and mouths full of blood? Are they talking about floods and fires and things from which we should always run? Are they talking about carcasses, rot, death?
Or do they just mean âthis particular copse of benign trees is my religionâ
You canât hug a tree without touching all the rot it took to grow it.
People horrifically fucking up facts about evolution and genetics too support their stupid beliefs or to seem smart and ârationalâ is probably one of my big pet peevesÂ
Yeah. An enormous number of racists, misogynists, homophobes and transphobes Iâve met eventually whip out something about evolutionary biology and they never, ever, ever, ever have the slightest shadow of even a half-right idea what any of it means or ever cite a claim ever actually made by a scientific study.
Hereâs a quick handy reference list or anyone who isnât sure:
Homosexuality does exist in almost all social species.
âAlpha malesâ are not a real phenomenon and in fact the most aggressive males tend to be the least reproductively successful.
âSurvival of the fittestâ simply means that the success of a species hinges on how well it âfitsâ its environment. It does not mean that stronger or smarter individuals are supposed to succeed. Those things can even be a detriment in nature by wasting too many resources.
âRaceâ is not a biological concept. Someone who looks different from you has the same human genes, just a different grab-bag of dominant traits.
Evolution is not a march towards higher complexity, more intelligence or even more adaptability. Itâs just a fluctuation of characteristics dictated by environmental pressures and mutation. A slime mold isnât âless evolvedâ than a hawk, just adapted for success under different parameters.
People didnât evolve âfrom apes.â Itâs more complicated than that. We are a category of ape, sharing a common ancestor with the other apes.
No human on Earth is âcloserâ to an evolutionary ancestor than any other. We all descended from the same one.
Neanderthals were also a âsiblingâ species of ours. We didnât evolve from them.
Some of us did, however, cross-breed with Neandethal man. It is exclusively non-African races, such as white people, who still carry hybrid human/Neanderthal genes. Whoops, sorry âwhite purityâ skinheads, youâre actually mixed with a whole other species.
Some more stuff!
Humans are actually more genetically homogeneous than most people suspect. This is possibly due to a population bottleneck at some point in our evolutionary past. Two chimpanzees from different sides of a jungle are likely more genetically different to each other than any two human beings in the world.
Our big brains may help us use tools, but what was really principal in their development was the need for empathy, communication, and cooperation.
Humans. Are. Social. So social it drove an incredibly energetically costly increase in our brain size. Donât believe anyone who says its our nature to fight âevery man for themself.â Weâre humans, not bears. We fight for each other.
And we always have. Fossil remains are found of ancient humans who bore signs of crucial mobility impairments that lived to notable ages. Some even have sticks or other mobility aids â community care and support is our way. We donât cast off those with impairments, we stand by them.
Human sexual dimorphism is on a decreasing trend. Our ancestors had greater difference in canine size and overall size. Our dimorphism gap has gotten smaller.
Occamâs razor is the principal that whatever is the simplest explanation is probably the most likely one. Donât believe someone who says the reason we evolved bipedalism is so that males could carry gifts to females to woo them. Yes, this is a real âtheoryâ on how bipedalism evolved.
Skin tone is an adaptation of UV levels vs vitamin D levels. Both come from the sun. UV is harmful, so where sun is plentiful populations develop a darker skin tone for more protection. The skin needs sun to create vitamin D, so where sun is scarce, the skin tone lightens to allow more sun in. This is literally all it is.
Final thing: No oneâs mind is really equipped to fully understand how long a billion years is, or a million, or even tens of thousands of years. Evolution takes place over a loooong time. Its very, very, slow, slower than we can really comprehend. We canât âstand in the wayâ of natural selection by caring for our ill. We donât need to âhelpâ evolution in any way. It inevitably happens, but not on any sort of timescale we could possibly affect, so donât fall for anyone that tells you not to âstand in the wayâ of natural selection. Thatâs fascism, and its utterly pseudo-scientific.
Not to mention natural selection doesnât have a âwillâ that you can stand in the way of. Its not an entity with wants, its a millions-year long process. And its impossible for our decisions to âstand in its way.â Our decisions to care for one another are what brought our species where it is, plain and simple.