I finally have my main altar set up in our new house! What a joy it is to sit and pray with the Gods as I look over my own little patch of wild garden and listen to the birds sing
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@thegodstheycall
I finally have my main altar set up in our new house! What a joy it is to sit and pray with the Gods as I look over my own little patch of wild garden and listen to the birds sing

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the fallow time goes on…..
I did my first ritual in ages the other night, but I think it’ll be awhile before I’m back in the swing of things. it might help if I clean up my room. something about the cluttered atmosphere makes ritual feel much less pleasant. I am still studying the religion and the jackals actively in my spare time, and though this is a devotional activity, I do feel it’s not enough.
I wish I could figure out why things are so difficult now! it used to be no problem doing a ritual every single night, and I looked forward to it greatly, but now it’s so hard to remember to do it, and to get in the mood.
part of it, I think, is that I seem to be expecting (or at least, longing for) every ritual to be something super emotional, significant, dramatic. but that isn’t how things work. that happens when it needs to happen, over time, after you’ve continually worked with and offered to the deity simply for the sake of being with them. yknow, just for the sake of providing and caring for them as they provide for you.
i don’t think I used to have any problem accepting that. but also, I guess it makes sense that I keep finding myself wanting ‘something more.’ communication is so difficult. I don’t know what Anup wants from me, I don’t know what he expects from me, I can barely even tell which offerings he prefers. we were practically ‘made for each other’, and I can’t think of a more fitting deity, so I just don’t see why he seems so uninterested in being a little more direct with me.
of course, part of that is my fault. how good have I been with practicing divination or scrying? how loyal have I been lately about giving offerings? not very good or loyal at all! I can’t expect to see results if I don’t put in the effort. and yet, it’s hard to feel driven to put in the effort when I can’t even tell what direction I’m supposed to be heading in. sometimes i feel a little hopeless about it, and I’ll just tell Anup that if he wants me to give it my all, I just really need a little boost, a clearer sign that he’s listening, even a vague point in the right direction.
I’ve said before, though, that this doesn’t need to be about following some sort of clearly marked, important path, and that this doesn’t need to be about closely ‘hearing’ and communicating with my god. all it needs to be about is acknowledging my reverence for Anup and all that he does and all that he represents, and honoring him based on that. after all, even without Anup’s voice in my ear, it seems entirely fair to consider this a give-and-take relationship. look what he gives me without even saying a word: a research subject to feel passionate about, a beautiful and inspiring figure to look up to, an explanation to almost everything that mysteriously became spiritually significant to me over the years, and someday - a trusted guide to the afterlife.
still, seeing all the other people who communicate so much more clearly with their gods, who do specific types of work with them, who are so attentive to their likes and dislikes, whose religious paths seem to have more meaning and direction - it can become a bit disheartening to have a somewhat distant relationship with my deity.
there’s no sense in comparing yourself to others, but I’ll be the first to admit that the “why not me?” feeling can be hard to shake sometimes.
Keep in mind, the people you’re comparing yourself to have been at this for years, through fallow and flood. Also, the godphone isn’t as clear as we make it out to be, primarily because we have to do some translating and guesswork to put it into words. They rarely ever tell me what they want from me. I spend a lot of time trying to figure it out and making wild speculations about it. One of the ways to tell what your “mission in life” is, is to look back to find patterns in what you’ve already been doing. You’re already drawn to certain things. And if something in your practice isn’t working, it’s ok to take a break from it.
I think Shezep has already worded some beautiful advice. I just wanted to offer, if desired, some morale support from someone who is also going through fallow times right now. Your words strongly resonate with me as they’re things I’m also struggling to figure out. So, yeah, basically I feel you and if you want to talk to someone going through it to, I’m here.
Adding to the point Shezep brought up.
Cleaning is the best starting point! Cleaning in all areas helps. Not just cleaning your room, shrines, etc, but schedules, time, life, and so on. The act helps stir the air and energies to bring in the new. It helps give life to what once was stale. I am about to rearrange my room after the holidays because the energy in it is becoming stagnant.
Next organize. Bring order to chaos. Even if we don’t see if being stuck can be about us being caught in chaos. So build a schedule, organize a bookshelf. But order into your life the way you want. Don’t be afraid to change the schedule of rituals and the rest of your life!
But don’t expect things to work the same way. When a bridge burns down, you must build a new bridge. But the new bridge is not going to be 100% the same. It will be different. Walking a path is not about walking one that someone else had. It’s about walking your own. And so its going to be a place that has no previous path upon. So things will always be different and new depending on the terrain in which you come upon.
I have been at this for 10 years (walking this path I choose). My “godphone” does not work like others. But then again no ones works the same. We all have different numbers and connections to our gods. There are times I need to get another line or number, so there will be a different method of connecting to the same god I have known for several years (I am looking at all of You over there). Its the nature of the spiritual beast.
Also Fallow Times suck, but sometimes they are needed. They can be a great time to learn to take of ourselves. To get back into the swing of things. To make sure we are happy and healthy. There are times when my life gets so hectic I turn the knob down on my spiritual life. It just helps me keep things balanced. I learned a while ago I would hit Fallow Times right after a big upheaval in my mundane life. It was because I was trying to put too much on my plate (spiritual & mundane)… then the plate would tip over and shatter. So I would have to take time to build the plate over again and that would be my Fallow Time. So I have learned what to do to avoid Fallow Times (now that means it doesn’t still happen. I am in a constant state of stubborn learning. XD ).
You and anyone else going through a Fallow Times has my sympathy. We have all been there even if we all do not talk about it. If anyone wants to just talk through it I am here for you (even if I go on tumblr hiatus soon, just ask for my email address and we can talk over that.)
I had to learn this today and I felt like typing this as a reminder and for perhaps anyone else that needs this :
Often times, you won’t have a dialogue with your gods every day, and sometimes they can even be silent for weeks or months. And that’s okay - part of that is learning to listen, and another part is, they just simply won’t have a message for you all the time. Silence doesn’t detract from their presence in your life nor does it detract from the significance or meaning of your relationship with them. And that can be really difficult to deal with, especially when you read and hear about so many pagans that seem to experience cool interactions with their gods all the time - just remember that you aren’t reading all the times they tried talking or praying to their gods and heard nothing in return. You also won’t get signs from the gods all the time either, and for most people they are rare. All of this is normal and okay. All droughts receive rain at the end - keep your head held high. Your gods care, and they are there, even if you don’t notice.
Rosanna Warren, from Departure: Poems; "From the Notebooks of Anne Verveine"
[Text ID: The river knows about mourning; that's its job. // How many years has it practiced? With such fleet fingers.]
Death Is Nothing at All
by Henry Scott Holland
Death is nothing at all I have only slipped away into the next room I am I and you are you Whatever we were to each other That we are still Call me by my own familiar name Speak to me in the easy way you always used Put no difference into your tone Wear no forced air of solemnity or sorrow Laugh as we always laughed At the little jokes we always enjoyed together Play, smile, think of me, pray for me Let my name be ever the household word that it always was Let it be spoken without effort Without the ghost of a shadow in it Life means all that it ever was There is absolute unbroken continuity What is death but a negligible accident? Why should I be out of mind Because I am out of sight? I am waiting for you for an interval Somewhere very near Just around the corner All is well. Nothing is past; nothing is lost One brief moment and all will be as it was before How we shall laugh at the trouble of parting when we meet again!

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Sekhmet, The Lady of Slaughter
Rosewater print.
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Max Ernst, Ci meurent les cardinaux (1962)
Où naissent les cardinaux (1962)
Anubis or Hermanubis.
Museo della Città, Rimini, Italy.
Ever since we got done DIYing the pantry, I've been wanting to put Sekhmet's altar on top of it. It's in the sunlight and it's a much bigger space than just a shelf.
Today, I finally did it and Her altar looks so good up there. 🥺 I really want to get a big statue of Her to put on there now.

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"Globalization seems to spur three different religious responses: fundamentalism, interreligious cooperation, and new religious movements. Fundamentalism reacts to relativization by forceful denial: there is but one truth, there is but one way. Organized as social movements, fundamentalism often mobilizes around residual problems generated but not solved by the process of globalization. . .Demonizing secular politicians, followers of other religions, and aliens as incarnations of evil is often inherent to the fundamentalist politics of purity and serves as an effective tool of populist mobilization. Articulating global ambitions rhetorically, fundamentalists in practice often adopt the isolationist themes of nationalistic policies and frequently organize under the rubric of religious neonationalist projects. . . The ecumenical response of interreligious cooperation asserts that people of different faiths must come together in a joint effort to combat the residual problems of the process of globalization. As do fundamentalist movements, liberal theologies also often establish programs of social improvement but have far less simple long-term remedies. Respect and curiosity for other religions and cultures frequently result in the establishment of antiracist, multicultural, and interfaith forums to foster tolerance and knowledge of each other and to pave the way for programs or practical cooperation. In their refusal to scapegoat specific targets . . . such programs are at a pedagogical disadvantage when compared with fundamentalist approaches. It is easier, after all, to mobilize against a personified evil using simple solutions of purification (extermination, repatriation, legal bans) than it is to address a depersonified evil in terms of structural injustice and social processes . . . Newly created religious movements constitute the third empirically identifiable theological response to globalization. Such movements interpret the relativization of previously established religious truths as a sign of their invalidity. Globalizing modernity has led to what Giddens (1990) termed the 'disembedding' of individuals from their traditional cultural and social contexts, and new religious movements provide an avenue for 'reembedding' individuals and groups in a new context. Global flows of religious and philosophical ideas provide ample material from which creative entrepreneurs can assemble alternative religious bricolages, recontextualizing the elements."
Gods of the Blood: The Pagan Revival and White Separatism by Mattias Gardell
"In envisioning the future in terms of the past, the pagan effort to revive or reconstruct premodern religious traditions not infrequently runs into ethnocentric considerations probably unknown to premodern man. Are techniques developed in Sioux spirituality open for everyone to explore or should this be considered 'religious theft'? May a modern Asatruer [sic] look to Wicca or ancient Egypt for inspiration or should he or she uphold a symbolic purity of tradition? . . . Such issues have not found universally accepted answers but are at the heart of perennial debate and conflict in pagan worlds. While many pagans consider any ancient tradition to be open to anyone irrespective of race or ethnicity, many heathens (who form the subject of this book) claim tradition on the basis of ethnicity or race. Racist pagans tend to biologize spirituality. Somehow, gods and goddesses are encoded in the DNA of the descendants of the ancients. Blood is thought to carry memories of the ancient past, and divinities are believed to be genetically engraved upon or to reverberate from deep down within the abyss of the collective subconscious or "folk soul" of a given ethnic or racial group. Consciously or unconsciously informed by centuries of racist discourse, adherents of this philosophy often find mixed ancestry problematic, of course. . .Mixed blood purportedly mixes up the memories of the ancient past and the engraved divinities of different heathn traditions, resulting in spiritual confusion. . . Pagans of this conviction tend to dismiss as New Age all pagan belief systems based on more than one heathen tradition. Despite racial pagans' claims of clear ethnic and/or racial foundations for their traditions, there are in fact more inventions of traditions, ethnicities, and races than most racial pagan activists acknowledge. Such inventions often become integral to the articulation of identity in the cultural economy of globalized reality and/or get inserted into the context of a neonationalist project aiming at political self-determination for the racial or ethnic community imagined."
Gods of the Blood: The Pagan Revival and White Separatism by Mattias Gardell
Rain on Lilypads | LW Lau
All you have is your fire And the place you need to reach Don't you ever tame your demons But always keep 'em on a leash - Hozier, Arsonist's Lullaby
frog trinket box

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