#paganism — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #paganism, aggregated by home.social.
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#FediCoven 2026 Q7: What have seasonal changes taught you that books or teachers could not?
I've learned more from nature in general that I ever would have in school when it comes to many subjects. I allow myself to truly feel (and love) the changes during the year, throughout the seasons, and that alone has done a lot for me. Just as we as people change, Mother Earth does as well throughout the year. Change is good. It cleanses and renews.
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#FediCoven 2026 Q6: What relationship do you have with the moon and its phases, and how does that show up in your craft?
Ever since I was little, I've always felt connected to the moon. That hasn't changed, nor will it. The moon plays a big part in my practice, as I'm sure it does for many others as well. I usually work my schedule and spells around its phases.
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Today's issue of The Gods and Their Croziers is out! This time it's Eithne, AKA Boann, Fidelm, Feada (and maybe Cíarnait?). She's probably also Findchoem and Ness.
Most outwardly a "mother" goddess, Eithne goes waay deeper than that: she's a goddess of wisdom and prophesy, and aligns well internationally with Cosmogonic Water/Cow goddesses such as Viraja and Adumbla.
This issue had to leave a huge amount unsaid, because Eithne and her Parallels are deep, deep goddesses.
https://buttondown.com/godsandcroziers/archive/jul-6-eithne-goddess-of-wisdom-freshwater/
#irish #mythology #irishmyth #paganism -
The first issue of today's double-feature is out: Saint Moling, a very clear saintly parallel to the god Aengus mac Óg.
Moling's mythos is a wonderful case where the saint's version of the story helps to firm-up certain details of the "known" God's mythology.
It also exposes a lot of surface-area on the theory I presented in a previous issue, that Aengus and Cúchulainn form unlikely-seeming poles of a divine continuity, that can be observed in international parallels when we know where to look.
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Sisyphus is taking forever!
https://piefed.social/c/historymemes/p/2124206/sisyphus-is-taking-forever
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Hexing the Bomb
Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible and witches.
Pull up a chair… 🙂
There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.
For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.
To understand why, we must first return to a Britain gripped by fear.
The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.
Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.
In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.
Few could have imagined that their decision would create one of the most influential protest movements in modern British history.
The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.
Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.
As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.
For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.
Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.
Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.
At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.
Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.
One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.
There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.
These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.
The contrast could hardly have been more dramatic.
Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?
For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.
It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.
Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.
Even the landscape itself absorbed these stories.
Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.
The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.
Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.
The witches of Greenham Common occupy a particularly fascinating place within that story.
They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.
The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.
In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.
Whether one believes in magic is ultimately beside the point.
The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.
More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.
History remembers the missiles.
Folklore remembers the witches.
Further Reading
Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan
Peace Camps: A Study of Greenham Women by Lynne Jones
The archives of the Greenham Common Women’s Peace
CampRecords held by the Women’s Library at the London School of Economics
Imperial War Museum collections relating to Greenham Common
Oral history projects documenting former Greenham residents
Copyright Notice:
© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.
#1980sBritain #AlternativeBritain #AlternativeSpirituality #AntiNuclearMovement #BerkshireFolklore #BerkshireHistory #BritishCounterculture #BritishFolklore #BritishHistory #BritishSocialHistory #BritishWitchcraft #ColdWarBritain #ColdWarFolklore #ColdWarHistory #ContemporaryFolklore #Counterculture #CruiseMissiles #FeministHistory #folkMagic #FolkTraditions #FolkloreAndPolitics #GreenhamCommon #GreenhamCommonPeaceCamp #GreenhamWomen #HistoricalLongRead #HistoryOfProtest #LivingFolklore #MagicAndProtest #modernWitchcraft #MysteriousTimes #NewAgeMovement #NuclearDisarmament #NuclearProtest #Paganism #PeaceActivism #PeaceCampHistory #PeaceMovementHistory #PoliticalProtest #ProtestHistory #ProtestMovements #RitualAndResistance #SacredProtest #SocialHistoryUK #SymbolicResistance #ThatcherEraBritain #WitchcraftAndPolitics #WitchesOfGreenhamCommon #WomenSActivism #WomenSHistory #WomenSPeaceMovement -
Battle of The Beanfield
There are certain moments in modern British history that seem to sit just beyond the edge of official memory. Events that everybody vaguely remembers, yet somehow never quite make it into the comfortable national story we tell ourselves.
The Battle of Orgreave is one. The miners’ strike is another. The poll tax riots. Hillsborough. Brixton. They linger in photographs, old television footage and the memories of those who were there, carrying the uncomfortable reminder that Britain is not always as civilised, measured and orderly as it likes to imagine itself to be.
The Battle of the Beanfield belongs firmly in that category.
Forty years on, it remains one of the most controversial policing operations in modern British history. More than 1,300 police officers confronted a convoy of around 600 New Age Travellers attempting to reach Stonehenge on 1 June 1985. By the end of the day, dozens of people had been injured, hundreds had been arrested and an entire way of life had effectively been marked for destruction.
What happened in that Hampshire beanfield has never been the subject of a full public inquiry. Yet for many people who witnessed the decline of Britain’s traditional industries during the Thatcher years, the images remain painfully familiar.
I grew up in Yorkshire through the 1970s, 1980s and 1990s. I watched pit villages hollow out. I watched steelworks close. I watched communities that had existed for generations suddenly find themselves described as obstacles to progress. There was a language that emerged during those years. Certain groups became “the problem”. Miners. Trade unionists. Travellers. Alternative communities. Anyone who stood outside the increasingly rigid idea of what Britain was supposed to become.
That is one reason the Battle of the Beanfield still matters.
To understand the confrontation itself, we first need to understand the strange, colourful and often misunderstood world that produced it.
The Stonehenge Free Festival began in 1974. It emerged from the wider countercultural movements of the late 1960s and early 1970s, combining music, environmentalism, spiritual exploration, political activism and communal living. Over the following decade it grew steadily, becoming one of the largest free gatherings in Britain. By the early 1980s thousands of people travelled to Stonehenge each summer to celebrate the solstice. The festival attracted an eclectic mix of punks, bikers, druids, musicians, environmental campaigners, anarchists, hippies and families living on the road.
The people who became known as the Peace Convoy were not a single organisation. They were a loose collection of travellers, festival-goers and alternative communities who spent much of the year moving between free festivals, protest camps and temporary settlements. Some were escaping unemployment. Some rejected consumer culture. Others simply wanted a different way of living. Many travelled in converted buses, coaches, ambulances and vans that doubled as homes.
To their supporters they represented freedom, creativity and resistance to conformity.
To their critics they represented disorder.
By 1984 tensions were reaching breaking point. The Stonehenge festival had become enormous. Estimates suggested attendance reached around 100,000 people. Concerns were raised about damage to the archaeological landscape, litter, unauthorised trading and open drug use. English Heritage, which had recently taken over management of the site, came under increasing pressure to act. Local authorities and police forces were equally determined that the gathering should not continue in its existing form. A High Court injunction was obtained to prevent the 1985 festival from taking place. The state had drawn a line.
On the morning of 1 June 1985, the Peace Convoy left Savernake Forest and began moving towards Stonehenge. Around 140 vehicles carried approximately 600 people. Many were families. Children were travelling alongside adults who had spent years living on the road. They knew there would be police opposition. Few appear to have anticipated what was waiting for them.
Police had prepared extensively.
The miners’ strike had ended only months earlier. During that bitter industrial conflict police forces had developed new methods of coordination, rapid deployment and large-scale public order operations. Senior officers later openly acknowledged that lessons learned during the strike had informed preparations for dealing with the travellers.
A four-mile exclusion zone had been established around Stonehenge. Roadblocks were prepared. Officers from multiple forces were assembled. Some estimates place police numbers at around 1,300. Others suggest even higher figures by the end of the operation.
The convoy encountered its first major roadblock near Shipton Bellinger, several miles from Stonehenge. According to police accounts, some traveller vehicles attempted to push through the blockade and rammed police vehicles. Travellers and independent witnesses tell a very different story. They describe a convoy seeking negotiation before finding itself trapped and surrounded.
Whatever happened during those first moments, the situation rapidly escalated.As vehicles attempted to leave the road and move into adjacent fields, police began smashing windows and making arrests. The convoy became scattered across farmland. Families were separated. Children became lost in the confusion. What followed would become one of the most infamous confrontations in modern British policing.
Television footage remains difficult to watch even now.
Officers in riot gear strike vehicle windows with truncheons. People are dragged from buses and vans. Terrified children can be seen inside shattered vehicles. Journalists and witnesses described police hitting men and women indiscriminately. Several accounts alleged pregnant women and individuals carrying babies were assaulted during the operation. Numerous vehicles that functioned as homes were systematically damaged.
The Earl of Cardigan, whose family owned Savernake Forest and who had followed the convoy on a motorcycle, later provided testimony that proved deeply damaging to official police narratives. He described officers rushing vehicles with drawn truncheons, shouting at occupants and creating scenes of intimidation and violence that contradicted many early police claims.
Journalists present that day reported similar concerns.
ITN footage captured scenes that shocked many viewers. Photographer Alan Lodge later described the event as an ambush rather than a battle. Others argued the very name “Battle of the Beanfield” created a misleading impression of two evenly matched sides. One side possessed riot shields, command structures, communications systems and overwhelming numerical superiority. The other consisted largely of civilians living in vehicles.
By the end of the operation, 537 people had been arrested. It remains one of the largest mass arrests of civilians in modern British history. Most of the charges eventually collapsed or were dismissed.
That fact alone raises uncomfortable questions.
If hundreds of supposedly dangerous lawbreakers had been lawfully apprehended while carrying out serious criminal acts, one might expect hundreds of successful prosecutions to follow. Instead, much of the legal case simply evaporated.
Years later, travellers successfully pursued civil actions against Wiltshire Police. Damages were awarded for wrongful arrest, false imprisonment and property damage. One police sergeant was convicted of actual bodily harm arising from the events of that day.
Yet despite these outcomes, there has never been a full public inquiry.
Perhaps that is because the Battle of the Beanfield was about more than Stonehenge.
Looking back now, it feels impossible to separate it from the wider atmosphere of Britain in the mid-1980s. This was a country being transformed at extraordinary speed. Traditional industries were disappearing. Unemployment was soaring in many regions. Entire communities were fighting for survival. Alternative lifestyles increasingly found themselves portrayed as threats to public order rather than expressions of individual freedom.
For many people in mining and industrial areas, there is a recognisable pattern.
First comes the language.
A group is described as troublesome, outdated or undesirable.
Then comes the media narrative.
Then comes the justification.
Then comes the force.
That does not mean every traveller was a saint, any more than every miner was. Human beings are messy. Large gatherings bring problems. Some attendees at the Stonehenge festivals undoubtedly caused damage. Some individuals within the traveller movement undoubtedly committed crimes. A serious historical assessment has to acknowledge that reality. The archaeological concerns surrounding Stonehenge were genuine. Local residents had legitimate complaints. Authorities were entitled to seek solutions.
But none of that explains the scale of what happened on 1 June 1985.
The images of smashed homes, frightened children and riot police advancing across fields continue to disturb because they seem wildly disproportionate. They suggest a state determined not merely to enforce an injunction but to send a message.
And the message was received.
The traveller movement never fully recovered.
Legislation introduced during the following years increasingly restricted nomadic lifestyles and unauthorised gatherings. The Public Order Act 1986 and later the Criminal Justice and Public Order Act 1994 created new powers that made life significantly harder for travellers, free festivals and eventually the emerging rave culture.
In many ways the Beanfield became a blueprint. The same language used against travellers would later be applied to ravers, squatters, protesters and environmental activists. Alternative communities were increasingly framed not as citizens exercising freedoms but as public order problems requiring management.
Yet the legacy of the Beanfield refuses to disappear.
Songs were written about it. The Levellers turned it into a folk-punk anthem that introduced a new generation to the story. Hawkwind referenced it. Writers, filmmakers and activists kept returning to it. Every summer solstice the memory resurfaces among those who remember what happened.
Perhaps that is because the Battle of the Beanfield sits at the crossroads of so many larger questions.
Who gets to occupy public space?
Who decides what constitutes a legitimate way of living?
How much power should the state possess when dealing with communities that reject mainstream norms?
And perhaps most importantly of all, what happens when governments begin to see certain groups not as citizens but as enemies?
Forty years later those questions feel remarkably current.
The travellers who set out for Stonehenge in 1985 were not trying to overthrow the government. They were trying to reach a festival. They were trying to celebrate a solstice. They were trying, in their own eccentric and imperfect way, to live differently.
Many paid a heavy price for that.
For those of us who grew up watching pits close, furnaces go cold and communities written off as inconvenient relics of the past, the Beanfield feels like part of the same story. Different people. Different landscape. Different politics perhaps. But the same underlying lesson.
When power decides a group no longer belongs, it rarely begins with dialogue.
It begins with exclusion.
Then comes the roadblock.
Further Reading
Andy Worthington, The Battle of the Beanfield
Christopher Chippindale, Stoned Henge: Events and Issues at the Summer Solstice, 1985
Emma Hallett, BBC News, Summer Solstice: How the Stonehenge Battles Faded
Tony Thompson, The Observer, Twenty Years After, Mystery Still Clouds Battle of the Beanfield
English Heritage, Stonehenge 1977–85: A Dig in Time and a Confrontation
Copyright © Mysterious Times 2026. All rights reserved. This article may not be reproduced, distributed or transmitted in any form without prior written permission from Mysterious Times, except in the case of brief quotations used for review, criticism or scholarly reference.
#1980sBritain #1985Events #AlternativeBritain #AlternativeCommunities #AlternativeLifestyles #BattleOfTheBeanfield #BritishCounterculture #BritishFolklore #BritishHistory #BritishProtestCulture #BritishSociety #BritishSubcultures #CivilLiberties #CivilRights #ContemporaryHistory #CounterculturalHistory #Counterculture #CountercultureHistory #culturalHeritage #CulturalResistance #Druidry #EnglishCountryside #EnglishHeritage #FestivalCulture #ForgottenHistory #FreeFestivals #FreeSpiritBritain #FreedomOfMovement #Hampshire #HiddenHistory #HistoricalAnalysis #HistoricalConflict #HistoricalControversies #HistoricalMysteries #HistoryFeatures #LongReadHistory #LostBritain #MargaretThatcher #MiningCommunities #ModernBritishMythology #ModernFolklore #ModernLegends #MysteriousTimes #NewAgeMovement #NewAgeTravellers #Paganism #PeaceConvoy #PeopleSHistory #PoliceHistory #PoliticalHistory #ProtestHistory #ProtestMovements #PublicOrder #RoadProtestHistory #RuralEngland #SocialChange #SocialCommentary #socialHistory #SocialJustice #SolsticeCelebrations #SolsticeTraditions #StatePower #Stonehenge #StonehengeFreeFestival #StonehengeHistory #SummerSolstice #ThatcherEra #Thatcherism #TravellerMovement #TravellerRights #TravellingCommunities #UKHistory #UndergroundBritain #UnofficialBritain #Wiltshire #WorkingClassHistory #YorkshireHistory -
Hubert Robinson, 'Girls Dancing Round An Obelisk' (for some reason or other). #landscape #fantasyart #artsky #Egypt #AncientEgypt #antiquities #ancientsky #ritual #paganism
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Touch Grass: A Pagan Take on this Online Insult
What if “touch grass” is more than an internet insult? This Pagan reflection explores how stepping away from online noise can become a small spiritual practice—one that brings us back to land, body, season, and the world still holding us.https://pagangrove.wordpress.com/2026/05/13/touch-grass-a-pagan-take-on-this-online-insult/
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In the imposing medieval church at Gresford, in #Wrexham county but not far from #Chester, there is a remarkable artefact - a portable #Roman altar. It was found during work on the drains some years ago. It's dedicated to Fortuna and she can clearly be seen with her shears. #ancientsky #paganism
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In the imposing medieval church at Gresford, in #Wrexham county but not far from #Chester, there is a remarkable artefact - a portable #Roman altar. It was found during work on the drains some years ago. It's dedicated to Fortuna and she can clearly be seen with her shears. #ancientsky #paganism
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🔥 Эмпат на грани выгорания? Разбираем причины и даём мощные инструменты для исцеления! 💪
https://www.youtube.com/watch?v=7Y4I2Ymiv0M
#эмпатия #выгорание #психологияэмпата #лимиты #саморазвитие #духовность #славянскиебоги #язычество #исцеление #гармония #чувствительность #отношения #любовьксебе #силадуши #empathy #burnout #psychology #boundaries #selflove #slavicgods #paganism #healing #harmony #spiritualgrowth #soulpower #innerpeace
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Fresh yew for the Allmother as Frija’s Day approaches.
#pagan #paganism #germanicpagan #Frija #freya #frigg #goddess #heathen #norsepagan #spirituality #altar #sacredspace #writer #writing -
On the eve of Wodan’s Day, an offering of red wine for the Allfather.
#pagan #paganism #germanicpagan #norsepagan #heathen #Wodan #odin #writer #writing #altar #spirituality #sacredspace -
🧘 Исцеляющие Звуки Славян: Ритуальная Музыка, Древние Инструменты + Binaural Beats 🧘
Погрузитесь в мир древней славянской магии с этим уникальным Chill Mix! ✨
https://www.youtube.com/watch?v=VoAKPNM4_Js
#здоровье #продуктивность #фокус #учеба #медитация #славянскийритуал #futuregarage #chillstep #ambientmusic #binauralbeats #soundscape #relaxation #study #coding #SlavicRitual #paganism #shamanicMusic #музыкадляконцентрации #музыкадляработы #здоровьеифокус #meditationmusic #focusmusic #productivityboost
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Fresh yew and lavender on the sacred space as Freya-Frigg’s Day approaches.
#pagan #paganism #norsepagan #heathen #druid #altar #sacredspace #freya #frigg #goddess #spirituality #writer #writing -
@mythology @pagan Today is 7 Thargelion, the birthday of #Apollon and second day of the #Thargelia festival in ancient #Athens. On the 7th, good things were invited in. A special offering was made to Apollon as guardian of the crops. This is the thargelos, a first-fruits offering of the earliest harvest, made by boiling grains and other vegetables in a pot. In modern times, offer some of the first-fruits of your region to Apollon, make a festive meal of them and enjoy the food.
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Hail Odin on Odin's Day!
White as snow,
The ravens are let loose
And bade by Odin
Plumb the darkness;
Thus they fly,
Long, far
Into midnight thoughts
And shaded will,
Till again to Odin come
They settle black as void;
For Thought and Will are naught
Save the darkest of both is known.
#pagan #paganism #norsepagan #odin #woden #wotan #allfather #heathen #druid #writer #writing #poetry #spirituality #thought #memory #wednesday -
Hail Allfather;
Hail Wisdom-seeker;
Hail Restless Wanderer.#paganism #pagan #norsepagan #odin #heathen #woden #writer #writing #neopagan #eclecticpagan #wisdom #norsegods #poet #spirituality
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🌲Yule 🎄Winter Solstice ❄️☀️ Saturnalia 🎉
Both Yule and the Winter Solstice share the same day making it an extra magical year.
❄️⛄️☀️
Best wishes from my family to yours.
#WheeloftheYear #WOTY #Yule #WinterSolstice #paganism #pagan #Wicca #witchcraft -
True #conspiracytheory of how Arianism was plotted against and now we’re all the worse off for it.
Make #Arius Great Again
@histodons #history #Arianism #heresy #imperial #bigotry #Justinian #Theodoric #Rome #Roman #philosophy #Neoplatonism #Boethius #pagan #paganism #Consolation #IsaacAsimov #DarkAges
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🔮 Angela's Symposium dives deep into the enigmatic world of Baphomet and the Templars! 🏰
🎥 New Video Alert: "The History of Baphomet and the Templars Explained"
🤔 Ever wondered if there's a historical connection between Baphomet and the Templars? Angela's Symposium unravels the myths, legends, and facts!
👇 Don't miss out! Watch now and join the conversation.
🔗 https://youtu.be/FstjICMyg60?si=P5ojDGRpAmVoMdEj#pagan #paganism # #Baphomet #Templars #History #Occult #EliphasLevi #crusades #esoterica
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Kali, Mahakali, Bhadrakali, Kalika; a Hindu Mother Goddess of war, anger, time, change, creation, destruction, and power.
She emerged from the goddess, Durga, who is a goddess of protection, strength, motherhood, destruction, and wars.
Despite her fierce and relatively fearsome appearance, she is considered the divine mother, the dark mother, and the terrible mother -- she is a compassionate goddess that wears a garland of severed heads and a skirt of arms or nothing at all.
Her hair appears wild, disheveled, and her eyes are red with the burning fires of rage. She is often depicted with blue black skin and a red tongue that sticks out of her mouth under fangs, which continues to paint a picture of a wild woman, or, as some would say, a demon.
Much like all dark goddesses, she may appear as a demon and not a loving goddess, but she is misunderstood. She is, in my perspective, a goddess of duality, where she transcends the rigged boxes human dub as good and evil.
Her true nature is misunderstood due to her appearance.
She is more than willing to do the dark deeds required to destroy evil and grant freedom. She destroys our physical ego, thus destroying the attachment to our temporary vessels, our physical bodies and attempts to show us that we should enjoy life because death is inevitable.
Kali Ma is the consort to Shiva, who is the Destroyer AND the Transformer -- both a reminder that life is temporary. Kali's rage is only quelled by Shiva when she becomes lost in anger and violence. Together, they destroy illusion, the ego, and the illusion of duality.
People call upon her in battle and she is often depicted with a sword that represents knowledge and destroys ignorance, and a severed head that represents liberation from our ego or the attachment from our physical bodies.
She came from the Goddess, Druga, who called upon her to defeat a demon named Raktabija who produces clones with every drop of his blood that hits the ground. She defeated him by drinking every single drop of his blood and ate each of his clones.
Kali is revered as a destroyer but is worshiped as a creator. Despite appearing in countless violent stories, she embodies a complex duality, thus she is multifaceted. Women turn to her for fertility while artists call to her for inspiration. This beautiful goddess is called upon during the most critical times when an action must be taken because she is an intense and highly capable goddess who is ready to take on all the suffering and torment of the world.
What I love about Kali is that despite transcending duality, she is exactly what I feel duality truly is because she is embraced as a violent warrior ready and able to destroy anything and anyone through any means necessary while also being a compassionate and loving goddess.
There is soooo much more to this amazing goddess that I could get into, just because of how much I can connect to her, but I advise those interested to do the research to her stories. The more I read about her, the more connected to her I felt.
Have something to add? I'd love to hear more ♥
─── ･ ｡ﾟ☆: *.☽ .* :☆ﾟ. ───
#witch #witchcraft #witches #witchy #goddess #kali #darkgoddess #demon #demons #demonolatry #Pagan #paganism #occult
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#OnThisDay, artist and occultist Rosaleen Norton has died. Known for her provocative paintings and her extravagant lifestyle, she was a worshiper of the god Pan until the end of her life.
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Interest hashtags:
#ScienceFiction #Fantasy #WorldOfWarcraft #Polytheism #HellenicPolytheism #GreekPolytheism #Paganism #StarTrek #StarWars #DnD #ComputerProgramming #DoctorWho #TenthDoctor #MotherlandFortSalem #StrangerThings #TheSandman #Witchcraft #Magic #InitiatoryWicca #LGBTQIA #NonBinary #Trans #Transgender #Asexuality #Aromanticism #AroAce #ADHD #Neurodivergence #Disability
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Check out Dr Angela Puca's new video on being an Academic on Social Media and delivering scholarship online.
#academia #Academic #Paganism #AcademicChatter #Witchcraft #magick #esotericism #learning #learningonline
