#paganism — Public Fediverse posts

Ancient word of the day: Hedgehog

The ancient word for today is hedgehog Erinaceus europaeus. In the Middle Ages, writers didn’t make reference to hedgehogs, but to urchins. This term for the spiky diminuitive animal is still favoured in some English dialects. We still have the lingering remnants of this etymology in the form of sea urchin, which is literally a sea hedgehog.

The word urchin came to England with the Norman invasion and was derived from the Latin word ericius. Before the Norman conquest, the animal was known by the Anglo-Saxon name Igl.

Other names

Furze-pig – Devon

Hotchi-witchi – Romani

Hodmedods – Norfolk

Ouriço cacheiro – crafty pig
or porco espinho’ – spiky pig in Portuguese

”Thorns shall grow in their palaces, nettles & thistles in their strongholds … there shall the hedgehog build, dig, be there at home and bring forth his young ones.” Taverner’s Isiah 34, 1539.

The hedgehog was a symbol of Christian humility

The Speculum sapientiae, or Mirror of Wisdom is an ancient tale of beasts in Latin. In one tale, a passing goat sees its reflection in a pond and declares himself very handsome indeed. A hedgehog trundles along afterwards and reproaches the goat telling him that profound humility, not vain boasting are what makes animals truly noble.

Read more: The British Library Digitised Manusripts

Content Catnip

#christianity #paganism #Wiccan #astrology #religion

#christianity #paganism #Wiccan #astrology #religion

#christianity #paganism #Wiccan #astrology #religion

#christianity #paganism #Wiccan #astrology #religion

#christianity #paganism #Wiccan #astrology #religion

#TheHeirsLair #OneTakeMan #InOneTake #Review #BookReview #ARCReview #StarTrek #SidMeier #Pirates #Piracy #GoldenAgeOfPiracy #RepublicOfPirates #Gateway #GatewayEpisodes #AlternateHistory #History #RomanHistory #RomanEmpire #Christianity #Paganism #WorstToBest #Quiz #Politics

Stone monument in dedication to Mithras (2nd-3rd century CE)

@historyartifacts

Archaeologisches Museum Frankfurt, Germany 🇩🇪. The museum has a lot of stone dedications to Mithras, whose cult was popular in the area.
Inscription and German translation in alttext.

@histodons
#paganism #mythology #MythologyMonday #religion #ReligiousStudies #Altertumswissenschaften #LinguaLatina #antiquité #AncientReligions #LateAntiquity #AncientHistory #antike #epigraphy #MuseumArchive #glam #AncientArt

I'd like to with everyone a Blessed Litha!

The Holly King rises and the Oak King steps back, now we turn towards winter.

I visited the Rollright Stones on Friday and setup a small altar, it's becoming a little tradition for me. However you choose to celebrate it, may your celebration be peaceful and joyous!

#litha #solstice #summersolstice #pagan #paganism #rollrightstones #stonecircle #oakking #hollyking #wheeloftheyear

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.

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.

Touch Grass: A Pagan Take on this Online Insult

https://pagangrove.wordpress.com/2026/05/13/touch-grass-a-pagan-take-on-this-online-insult/

A Pagan Case Against Lawns: Rethinking the Tyranny of Turf

https://pagangrove.wordpress.com/2026/04/09/a-pagan-case-against-lawns-rethinking-the-tyranny-of-turf/

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

Archaeoethnologica: Runestones in their Religious Contexts / As Pedras Rúnicas no seu Contexto Religioso

+INFO in: https://archaeoethnologica.blogspot.com/2026/02/as-pedras-runicas-no-seu-contexto.html

#NordicStudies #Archaeology #viking #Scandinavia #runes #HistoryofReligions #paganism #christianization #gemanicreligion #talks #audiovisuals

The Irish whiskey is what provides that fire. I'd like to say it's like the mead of inspiration, so crucial for poets, but... no, that'd be mead. Whiskey isn't mead. But it's Irish, and you can light it on fire.

The cinnamon reinforces the fire symbolism, both by being a "fiery" spice (e.g., in Red Hots candies or Fireball liquor), and also by providing pretty sparks.

8/8, end

#Neopagan #Paganism #Imbolc #Brighid #Pagan

There's symbolism in this drink, natch:

• it has 3 ingredients, befitting the famously triple goddess, Brighid
• one of them is dairy-based, connecting with the name #Oimelc, "ewes' milk", for the holiday
• the hazelnut liqueur connects with the usual Celtic symbolism of hazelnuts as bringers of knowledge and wisdom, necessary for a smith, a poet, or a healer
• then we set the whole thing on fire, as is only right and proper for a fire goddess 7/8

#Neopagan #Paganism #Imbolc #Brighid #Pagan

You can drink it all down in one shot, or sip it, or stir it around and then sip it. Any of those three options should be enjoyable.

I'd never drink one without saying "Hail Brighid!" either before or afterward, but I suppose it isn't an ironclad requirement.

For that matter, the plate isn't required, either, but it catches the cinnamon sprinkles and makes cleanup easier. 6/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc #Brighid #Pagan

Light the hot whiskey. As the flames flicker, sprinkle cinnamon over them from about 30–40 cm up (12–16 inches). It'll make pretty sparks.

You can blow out the flame after a few seconds, or let it burn out on its own. Especially if you choose the latter, *carefully check the temperature of the glass before you put it to your lips!* 5/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc #Brighid #Pagan

Layer the whiskey on top of the Bailey's. This part is a bit more delicate than the first float was, but the heat of the whiskey should help.

Dim the lights so you can see the flame better. (Alcohol flames are dimmer and bluer than you're used to in movies. Yes, Hollywood's been lying to you.) 4/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc #Brighid #Pagan

Put the shot glass on the plate. Pour the Frangelico into the bottom. Then use a spoon to gently layer the Bailey's on top of the Frangelico.

Heat the whiskey until it's hot, but not overly so. Depending on your whiskey amount and microwave wattage, probably 10–15 seconds. Whatever container you heated it in should feel hot, but it should still be touchable, not scalding. 3/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc #Brighid #Pagan

You'll also need:

• a large, sturdy shot glass (capable of having something on fire in it)
• a medium-sized plate
• a source of flame, like a lighter or match

I put tildes meaning "approximately" on all the amounts because the really important thing is that each amount of liquid be just over a quarter the volume of your shot glass. You want to mostly fill the thing. (Size your glass appropriately, if possible.) 2/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc #Brighid #Pagan

Honestly, I should just post this recipe for any #Pagan⁠s who like booze and want to celebrate #Brighid with an appropriate cocktail.

I call it a Triple Brighid. You'll need:

• ~½ oz Frangelico*
• ~½oz Bailey's Irish cream
• ~½oz Irish whiskey
• powdered cinnamon

* or any hazelnut liqueur, but are there any others?

🧵 1/8

#bartending #mixology #Neopagan #Paganism #cocktails #Imbolc

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

This article is about #religiousviews of the #plant. For #religioususe of the plant, see #Entheogenicuse of 🌱 #cannabis.

In ancient #Germanic #paganism, cannabis was possibly associated with the Norse love goddess, #Freya.[10][11]

https://en.wikipedia.org/wiki/Cannabis_and_religion

#Religion #Spiritualität #Schöpfung #Gott #Universum #Jesus #Cannabinoide #Jewish #Rastafari #Ancient #History #mankind #Shiva #India #China #Buddhism #Christianism #Egypt #hempseed #hemp #Hanf #marijuana #Greek #Zukunft #Vergangenheit #JETZT

> Astaroth: From Ancient Goddess Astarte to Demon of Forbidden Knowledge

Episode webpage: https://podcasters.spotify.com/pod/show/drangelapuca/episodes/Astaroth-From-Ancient-Goddess-Astarte-to-Demon-of-Forbidden-Knowledge-e398r92

#Witchcraft #Paganism #Esotericism #ChaosMagick #Magick #Occult

https://www.youtube.com/watch?v=nelYRpzhqzo

Thank you for being there at the premiere of my new video clip L'Ankou!
Now it's all yours to stream, watch, listen to and enjoy :) hope you like it!

From the woods with love,
Quentin

#music #musicvideo #folk #paganfolk #paganism #bretagne #vosges #forest #hurdygurdy #nature

A Unique Handfasting Ceremony: Love and Pride Celebrated

https://janetannelogan.com/2025/06/23/a-unique-handfasting-ceremony-love-and-pride-celebrated/

#Handfasting, #Litha, #Paganism, #PrideEvent, #Trans, #TransElders, #TransJoy, #Transgender

🧘 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

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

I have nothing against modern #paganism as such.

But those people who are _really_ into Odin creep me out. #Odinism

This is going to be a very, very horrible and lethal timeline/reality to just be a mundane human without any occult or esoteric knowledge or psychic and magical abilities in. Considering the rate of survival for “normal” people, I do not envy them. My husband and I are very sensitive to magical and psychic energy. For my husband, it boosts his divinatory and precognitive abilities. He will suddenly start having visions and will develop an interest in refining his astrological skills. For me, it makes me very hungry as a vampire and dark. If you are a regular human, you are pretty much screwed. If there is a nuclear war, and you are a regular human, you will probably die.

I think that’s how magical skills and psychic abilities will probably spread. I think it will spread through natural selection following a nuclear war. That’s why I think magical organizations trying to make the world more magical through their magical operations being horrified that we are teetering on the collapse of civilization shows how asinine and short-sighted their goals were. Evolution works through survivorship.

It’s conventionally asserted and believed that magic shifts probabilities. Shifting probabilities, even on small scales, changes the stochastic aspects of radiation. The number and energy of radiation particles detected at a given location and time fluctuate randomly due to various environmental factors. In addition to that, when radiation interacts with matter, such as in scattering or absorption processes, the outcomes are probabilistic. That means that a magician who has a latent ability to shift probabilities and the implicit desire to live will shift probabilities so that high-energy radioactive particles are unlikely to hit and shred their genetic and cellular physiology. A really neat way to visualize this is to create a DIY cloud chamber and record it and have it in the vicinity whenever you do any magical operation. If your magic has a bit of power, it will interfere with the background radiation via changing the ionization energy of what you see in the cloud chamber. You will be able to see it.

Want to prove Einstein’s Special Relativity? Build this.

I try to keep the woo down and avoid using buzzwords as buzzwords. A field is a structured set. In mathematics, a set is a collection of distinct objects, considered as an entity. A field is a structured set. A structured set refers to a set equipped with additional elements or operations that give it a specific organization or arrangement. So, we can say that a psychic field is an organized collection of entities that possess subjective characteristics, i.e., qualia. The properties in the topology of that field would have values.

If we say that each property or cell of that field is at equilibrium, then a wave is when one cell is not at equilibrium and propagates a change. It spreads a change to the other adjacent cells that push them out of equilibrium. If you have a grid and all the values are 0, a wave would be a change in values from the first row and first column from left to right. It would wrap around each row and changes the values from 0 to a different value, too. That is a wave. The ability for one psychic entity to propagate a wave of change to another is the potential energy, i.e., dunamis, and the actual changing of those other things is energia. There are analogs to potential and kinetic energy on a psychic level.

While it may seem like I am some flavor of animist, I am on the fence about that. I frequently say that will is analogous to mass in that mass is a property that resists acceleration. Will is a phenomenological property that when you try to get someone to do something, their will intervenes and resists you. Consent is a property where a person’s will does not act to stop you. When someone explicitly violates a person’s consent, they are acting against the will of that person. Psychic phenomena imply a more fundamental, higher-dimensional phenomenological domain. From that perspective, a table has a psychic aspect to it where it can experience and observe itself. But, when I act on that table, the table cannot resist me. It has no will. Conscious entities have a will. An entity that is a body of experiences is not necessarily conscious and doesn’t necessarily have a will. It’s still energy to be ordered, where it begins to have a will when it interacts with my will. It would be analogous to massless energy — light. So, manipulating psychic energy that comes from the existence of tables and rocks would be like manipulating light. It has psychic energy that emerges from a subjective characteristic of experience where the rock reflexively perceives itself, yet it has no will. Mythologies, stories, and fictions are ways that we can organize this energy, where the seed of its emergence as a conscious entity comes from collective will.

Earth has an atmosphere of gas around our planet. Psychic fields are coherent and cohesive in the same way gas or liquid is. Similar to how there is a flow to liquids and air currents, there is a flow to our consciousness. In the same way this gas can heat up in such a way that it drives air currents and streams and creates storms and all sorts of other meteorological phenomena, energy added to the psychic atmosphere of our planet can do similar things. Because my husband and I are highly sensitive to this, we experience an increase in our abilities and an alignment of our personality traits in certain ways. There’s a huge psychic storm building up. I wonder if it is cyclical. Something similar happened a few years ago, so I wonder if the cyclical spiral society finds itself in beneath the heavens is being mirrored above in the heavens.

#anarchism #anarchist #anarchists #anarchy #Animism #animistic #Astral #astrological #astrology #chaosMagic #chaosMagick #conspiracyTheories #conspiracyTheory #cults #divination #dystopia #dystopian #egregore #egregores #energyWork #godforms #Metaphysics #nuclearWar #occult #occultism #pagan #paganism #paranormal #psychic #Psychokinesis #servitor #servitors #vampire #vampires #witch #witchcraft #WorldWar #WorldWar3 #WorldWarIII #WW3 #WWIII

Happy Imbolc, everyone! 🌟🌱🕯

(Or Candlemas, or Brighid's Day, or whatever name you call it by.)

#HappyImbolc #Imbolc #Candlemas #Brighid #Brigid #Pagan #Paganism

I find it kind of confusing that everyone here is doing their #Imbolc stuff on February 1st; when I first got into #Paganism (via #Wicca), I was taught that it's February *2nd*. Yes, slightly offset, but also that's why Groundhog's Day.

Am I the only one?

When do you celebrate Imbolc or #Candlemas? (Boosts welcome, would love more input.) #Pagan #Brighid #Brigid

Obsidian, rose quartz, and hawthorn twigs. A grid for compassionate protection.

#crystals #crystalgrid #hawthorn #obsidian #rosequartz #pagan #paganism #ritual #altar #naturelovers #natureheals #crystalhealing #sticks #twigs #protection #prayer

🌟 New Video Alert: Unveiling the Mysteries of Chaos Magick! 🌌

✨ Dive into the world of Chaos Magick with Dr Angela Puca in her latest talk from Witchfest 🧙‍♀️

🔮 Discover how Chaos Magick stands apart from traditional magical practices & its significant role in personal transformation

📚 Get an academic yet accessible insight into the historical evolution and modern relevance of Chaos Magick

👉 Watch Here: https://www.youtube.com/watch?v=e5SU56lDsRk

🔗 #ChaosMagick #Witchfest2023 #AngelasSymposium #Paganism #Witch

🌟 **New Video Alert!** 🌟

📚 "Historical Misconceptions in Paganism" 📚
🔍 Unveiling 5 Myths with Scholarly Insight!

🧙‍♀️ Ever wondered about the truths and tales in Paganism? Join us on Angela's Symposium for an enlightening journey into the world of Pagan studies!

📖 Dive into a critical, academic exploration backed by peer-reviewed sources.

🌐 Explore, Learn, Debate!
👉 #Paganism #WitchCraft #AngelasSymposium #PaganStudies

https://youtu.be/RSobTr2gGsI?si=spBOU7JhmeUrjNHg

🔄 Share & Spread the Knowledge! 📚🌿

#GaolNaofa is a TERF RadFem group, thankfully GN is more or less dead & has been for years.

However, their former leader Thomas James on Twitter is a Fascist MAGA these days, the least they can do is update this page and finally completely distance themselves from him instead of making themselves look worse.

#CelticPolytheism #MindHives #Pagan #Paganism #GaelicPolytheism #Polytheism #ReligiousGroups #CelticPagan #Neopagans
https://www.gaolnaofa.org/about/organisational-structure/

#Introduction
British, 50-something, gay, prob nonbinary, disabled, with the following interests:

#SecondLife #art #writing #cooking #paganism #mythology #history #tolkien #tarot #magick #cats #80sMusic #90sMusic #fantasy #lbtq #disability

If you identify as a Pagan, Druid, Heathen, Wiccan, Shamanic practitioner, Pagan reconstructivist of non-Abrahamic traditions, or an Eclectic Pagan, you are invited to participate in this survey.

https://t.co/VNW3BhLxWD #Paganism #PaganStudies #survey #academia

My #Article Exploring the Yorùbá Goddess Yemaya (#Link Below)

http://hub.me/amRQg

#Write #writer #writing #writingCommunity #Goddess #Reading #read #explore #Yoruba #Yemayá #Yemaya #Witchy #Pagan #paganism #magick #Witch #paganwisdom #writers

Joyous Là Fhèill Brìghde/Imbolc/etc. Hail to She of Many Talents, The Ever Flame, Exalted One. Thank you for the blessings of your healing cloak. Blessings to all who celebrate her day.

#imbolc #imbolg #brighid #brighidsday #brighidiscome #bride #brighde #stbrighid #Pagan #pagans #pagansofmastadon #gael #celt #celticpagan #IrishPagan #witch #witchy #witchesofmastodon #paganism #polytheism #polytheist #polytheistic #oldways #spring #folkhistory #saintsday #saintbrighid

The way we see the world shapes the way we treat it. If a mountain is a deity, not a pile of ore; if a river is one of the veins of the land, not potential irrigation water; if a forest is a sacred grove, not timber; if other species are biological kin, not resources; or if the planet is our mother, not an opportunity -- then we will treat each other with greater respect. Thus is the challenge, to look at the world from a different perspective. ~David Suzuki

People rag on David Suzuki all the time but he is correct. He was raised in a tiny mountain town not too far from where I live. The land is alive and when you grow up running in the forest, wading in the rivers and lakes, wandering the wild flower meadows, you understand the spirit world is real, alive and part of you.

#LandSpirits #mountains #spirituality #paganism #animism

#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.

#RosaleenNorton #Art #Occultism #Paganism

The Queen of Gothic Academia meets the High Priestess of Gothic Academia and discusses #IrishPaganism #Witchcraft #Folklore #FairyLore and you can be there.

https://www.youtube.com/post/UgkxCpogN7bhg5HlKAxYNNRexGVa2ZaMBBvK

#ireland #sidhe #academia #magic #paganism #pagan #witch #cailleach

What can Psychology tell us about Paganism? Psychological Research on Spells, Magic, Witchcraft with Dr Charmaine Sonnex!
https://www.youtube.com/watch?v=onX96rAvouw

#paganism #psychology #academic #pagan #wicca #witchcraft #spells #healing #witch #magick #magic #religiousstudies #paganstudies