#Ancient practices in modern psychology

[shamanflavio]

"Dancing to the Moon's Tune: Reconnecting with Our Natural Rhythms for a Stress-Free Life"

Biological time, essentially, is about tuning into your body’s own natural rhythms—think of it as the ultimate playlist featuring the beats of your breath, the rhythm of your heart, and all the other intricate, biological rhythms that make up the unique dance of you. This approach suggests we’re meant to sway with our internal music, not march to the relentless tick-tock of a man-made clock. The…

[athenavalor]

Navigating Life's Waves with Stoicism: A Soft Skills Upgrade

In the bustling corridors of our lives, where the unexpected often becomes the norm, an ancient philosophy makes a quiet comeback. It’s stoicism, a timeless guide for weathering life’s storms and enhancing our interpersonal toolkit—our cherished soft skills. The Stoic Foundation: Understanding Before Upgrading Stoicism, born in the vibrant heart of Ancient Greece, is not just a lofty philosophy…

[nexusofsorcery]

An Incredible Exploration of Practical Alchemy and Spiritual Transformation

Alchemy, an ancient practice shrouded in mystery and symbolism, has fascinated scholars, spiritual seekers, and the curious for centuries. This enigmatic art form, often perceived as the quest to turn base metals into gold, encompasses far more than its legendary pursuit of the Philosopher’s Stone. At their core, practical alchemy and spiritual alchemy are profound metaphors for personal…

[creature-wizard]

Check your conspiracy theory part two: double, double, boil and trouble

Does your conspiracy theory sound something like this?

There is a large number of people who practice a form of religion that demands animal and human sacrifices.

Their practices can be traced all the way back to ancient times.

They are responsible for many mysterious murders, disappearances, and animal deaths.

They especially prey on children, or require children for certain rituals.

Their rituals include immoral sexual activities.

They practice ritual cannibalism.

They use something from the victims' bodies for medicinal or mystical purposes.

They regularly cast curses.

They have special means of manipulating or controlling people's minds.

Strange medical and psychological symptoms are evidence that one has been targeted or tortured by these people.

Their rituals and holidays are viscerally disgusting mockeries of normal, wholesome rituals and holidays. Feces, urine, and blood are often involved.

They can create clones/duplicates to take their places while they're off doing their evil activities.

Members are severely punished (physically and psychologically) for transgressions.

Members are frequently driven to suicide.

Members often lead double lives, often seeming to be good law-abiding citizens to the public.

There are numerous telltale signs that give their allegiance away; EG, strange body markings or owning things that could be used in rituals.

If evidence can't be found, it's because they have ways of hiding it.

They have ways of traveling and transporting victims to seemingly improbable locations with no one noticing.

They might believe themselves to be worshiping pagan gods, but it's actually a satanic deception.

All of these claims go back to early modern witch panic and blood libel. (There is significant overlap between these things.) You can find this kind of stuff claimed in literature like the Malleus Malificarum, A Discovery of Witches (the one by Matthew Hopkins), and the Compendium Maleficarum. You can also find information on the history of blood libel over here.

[dwellordream]

Parents Should Ignore Their Children More Often

By Darby Saxbe, clinical psychologist and professor of psychology at the University of Southern California

I recently spoke with an anthropologist named Barry Hewlett who studies child-rearing in hunter-gatherer societies in Central Africa. He explained to me that children in those societies spend lots of time with their parents — they tag along throughout the day and often help with tasks like foraging — but they are rarely the main object of their parents’ attention. Sometimes bored, sometimes engaged, these kids spend much of their time observing adults doing adult things.

Parents in contemporary industrialized societies often take the opposite approach. In the precious time when we’re not working, we place our children at the center of our attention, consciously engaging and entertaining them. We drive them around to sports practice and music lessons, where they are observed and monitored by adults, rather than the other way around. We value “quality time” over quantity of time. We feel guilty when we have to drag our children along with us to take care of boring adult business.

This intensive, often frantic style of parenting requires a lot more effort than the style Professor Hewlett described. I found myself thinking about those hunter-gatherers last month when I read the advisory from the surgeon general, Vivek Murthy, warning that many parents are stressed to their breaking point. There are plenty of reasons for this worrisome state of affairs. One is that we don’t ignore our children often enough.

The modern style of parenting is not just exhausting for adults; it is also based on assumptions about what children need to thrive that are not supported by evidence from our evolutionary past. For most of human history, people had lots of kids, and children hung out in intergenerational social groups in which they were not heavily supervised. Your average benign-neglect day care is probably closer to the historical experience of child care than that of a kid who spends the day alone with a doting parent.

Of course, just because a parenting style is ancient doesn’t make it good. But human beings have spent about 90 percent of our collective time on Earth as hunter-gatherers, and our brains and bodies evolved and adapted to suit that lifestyle. Hunter-gatherer cultures tell us something important about how children are primed to learn.

A parenting style that took its cue from those hunter-gatherers would insist that one of the best things parents can do — for ourselves as well as for our children — is to go about our own lives and tote our children along. You might call it mindful underparenting.

Children learn not only from direct instruction, but also from watching and modeling what other people around them do, whether it’s foraging for berries, changing a tire or unwinding with friends after a long day of work. From a young age, that kind of observation begins to equip children for adulthood.

More important, following adults around gives children the tremendous gift of learning to tolerate boredom, which fosters patience, resourcefulness and creativity. There is evidence from neuroscience that a resting brain is not an idle one. The research tells us that the mind gets busy when it is left alone to do its own thing — in particular, it tends to think about other people’s minds. If you want to raise empathetic, imaginative children who can figure out how to entertain themselves, don’t keep their brains too occupied.

An excellent way to bore children is to take them to an older relative’s house and force them to listen to a long adult conversation about family members they don’t know. Quotidian excursions to the post office or the bank can create valuable opportunities for boredom, too.

Leaving kids’ screens at home on such trips can deepen the useful tedium. It also forces parents to build up their tolerance to their child’s fussiness, an essential component of underparenting. Parents too often feel the need to engage their children in “fun” activities to tempt them away from screens. But by teaching children to crave constant external stimulation and entertainment, intensive parenting can actually worsen screen dependence.

To be sure, when kids are upset, in danger or require guidance, parents can and should swoop in to help. But that is precisely the point: It is only by ignoring our children much of the time that we conserve the energy necessary to give them our full attention when they actually need it.

In recent years there has been a lot of hand-wringing about so-called helicopter parents and their hopelessly coddled children. But we rarely talk about what parents ought to do instead. In an ideal world, we would set children loose to roam free outdoors, unsupervised. As a small-town Ohio kid in the 1990s, I spent hours with my brothers playing in the creek behind our house, with plenty of time to get good and bored. When that sort of “free range” experience is not an option, however, mindful underparenting is the next best thing.

This approach can take the form of bringing children with you not just on boring errands, but also when you work, socialize or exercise. I was at my gym the other day when a father came in with his 4-year-old son. The two of them took turns working out with a trainer teaching them martial arts moves. When it wasn’t his turn, the 4-year-old scrambled around the gym and, when he got tired, lay on his belly on the mat and watched his father practice kicks. Observing the boy, his big eyes taking in a ton of social information, I thought about all the parents who say that they have no time to exercise because they’re too busy with their kids.

At the same time, I thought about all the gyms that bar small children. Even as parenting has gotten more intensive, public spaces, especially in the United States, seem to have become more hostile to the presence of children. I wrote most of my Ph.D. dissertation alongside my toddler in a coffee shop in my neighborhood that had a mini play area with stacking toys, board books and room to park a stroller. That coffee shop is gone now, replaced by a sleeker cafe where it’s hard to picture a stray plastic toy, let alone a rambunctious 2-year-old.

Parents have it easier in countries such as Germany and Spain, where you can find beer gardens and tapas bars situated right next to playgrounds, or in Denmark, where parents routinely park their infants in strollers outside cafes while they socialize. In such places you can relax and catch up with friends while children romp around — a reminder of how much easier parenting gets when we enjoy the social trust born from shared investment in care.

In other words, underparenting requires structural change, and not just the obvious changes that we think of as parental stress-relievers, such as family leave and paid child care. It also requires that as a society, we build back our tolerance for children in public spaces, as annoying and distracting as they can be, and create safe environments where lightly supervised kids can roam freely. In a society that treated children as a public good, we would keep a collective eye on all our kids — which would free us of the need to hover over our own

[public-grimoire-attempt]

These research topics go beyond the typical beginner witchcraft topics and delve into more nuanced areas, suitable for an intermediate witch:

**Historical & Cultural:**

1. **The Witchcraft Trials of a Specific Region:** Instead of a general overview, focus on a particular region's trials (e.g., the Basque Country, colonial America, a specific county in England). Analyze the social, political, and religious context unique to that area.

2. **The Evolution of a Specific Witchcraft Tradition:** Trace the development of a particular tradition (e.g., Wicca, Hoodoo, Stregheria) from its origins to its modern expressions. Analyze its shifts in practice and belief systems.

3. **Forgotten or Obscure Magical Traditions:** Research traditions that are less well-known or documented. Examples include specific folk magic practices from a particular culture, historical grimoires, or ancient magical systems.

4. **The Intersection of Witchcraft and a Specific Historical Movement:** Explore how witchcraft intersected with other historical movements like feminism, environmentalism, or the counter-culture.

5. **Witchcraft and Colonialism:** Examine the role of witchcraft accusations and beliefs in the context of colonialism and its impact on oppressed communities.

**Philosophical & Theoretical:**

6. **A Comparative Study of Magical Systems:** Compare and contrast two or more different magical systems (e.g., ceremonial magic vs. folk magic) focusing on their theoretical underpinnings, practices, and outcomes.

7. **The Role of Intention in Magic:** Delve deeply into the concept of intention, exploring different approaches to setting intent, focusing intent, and overcoming obstacles to effective intention-setting.

8. **The Nature of Energy in Magic:** Research and explore different perspectives on what "energy" is in magical practice, comparing metaphysical concepts with scientific understandings.

9. **The Ethics of Divination:** Explore the ethical considerations surrounding divination, including issues of responsibility, accuracy, and potential harm.

10. **The Psychology of Belief and Ritual:** Investigate the psychological mechanisms underlying belief in magic and the effects of ritual on the practitioner.

**Practical & Skill-Based:**

11. **Advanced Herbalism for Magic:** Go beyond basic herb correspondences. Research the advanced alchemical and energetic properties of herbs and their use in more complex spellwork.

12. **Mastering a Specific Divination Method:** Deepen your understanding of a single divination method (e.g., tarot, runes, astrology) focusing on advanced interpretations and techniques.

13. **Developing Your Own Magical System:** Create a personalized magical system that synthesizes elements from different traditions and reflects your own unique beliefs and practices.

14. **Advanced Sigil Magic:** Explore advanced techniques in sigil creation and activation, experimenting with different methods and incorporating more complex symbolism.

15. **Energy Work and Manipulation:** Delve into more advanced energy work practices, such as energy healing, distant healing, or psychic attack/defense techniques (always approach these with caution and ethical considerations).

Remember to approach your research with a critical and discerning eye, comparing multiple sources and considering different perspectives. Always prioritize safety and ethical considerations in your practice.

[amokedas]

10 Ways to Cultivate Mindfulness and Presence

Mindfulness is the practice of being fully present in the moment, aware of where we are and what we're doing, without becoming overwhelmed by what’s going on around us. In an age where distractions abound, this ancient practice has been embraced not just by Buddhists and spiritual leaders but also by psychologists and neuroscientists as a powerful tool for improving mental clarity, emotional well-being, and overall life satisfaction.

Here are 10 guiding principles for cultivating mindfulness and presence, drawing from both Eastern philosophy and modern psychology.

1. Live in the Now

The essence of mindfulness is embracing the present moment without letting the past or future take over. As Lao Tzu reminds us, "If you are depressed, you are living in the past. If you are anxious, you are living in the future. If you are at peace, you are living in the present."

2. Bring Awareness to Simple Tasks

Whether you’re folding laundry or washing dishes, there is an opportunity to practice mindfulness in everyday activities. Thich Nhat Hanh beautifully puts it: "Drink your tea slowly and reverently, as if it is the axis on which the world earth revolves."

3. Accept Without Judgment

Acceptance is the first step in releasing unnecessary tension. As Tara Brach wrote, "The boundary to what we can accept is the boundary to our freedom."

4. Find Flow in What You Do

When you are fully immersed in what you love, distractions fade away. Mihály Csíkszentmihályi describes this state as flow: "The best moments in our lives are not the passive, receptive, relaxing times... but the ones in which we are fully immersed."

5. Quiet the Mind Through Simplicity

Slowing down is key to mindfulness. As Lao Tzu said, "I have just three things to teach: simplicity, patience, compassion."

6. Let Go of Perfectionism

Being mindful allows for imperfections. Louise Hay captures this idea, saying, "Remember, you have been criticizing yourself for years, and it hasn’t worked. Try approving of yourself and see what happens."

7. Focus on Breathing

The breath is always with us, providing an anchor to the present moment. Thich Nhat Hanh encourages: "Feelings come and go like clouds in a windy sky. Conscious breathing is my anchor."

8. Allow the Mind to Rest

Even in times of busyness, it’s essential to make room for stillness. Daniel Siegel explains how this pause creates mindful awareness: "When you stop to truly see the world, you awaken."

9. Be Open to Change

Embracing change is part of mindfulness, as it allows us to flow with life. Lao Tzu advises: "Life is a series of natural and spontaneous changes. Don’t resist them; that only creates sorrow."

10. Build Awareness through Practice

Mindfulness isn’t a one-time achievement; it grows with regular practice. Thich Nhat Hanh reminds us: "Mindfulness is the miracle by which we master and restore ourselves."

Mindfulness is a lifelong practice that encourages us to live fully in each moment. Whether it's through focusing on your breath or embracing the impermanence of life, mindfulness helps foster inner peace, reduce stress, and improve overall well-being. Which of these principles resonate most with you, and how do you plan to incorporate mindfulness into your daily life?

Art: 'Bathers at Asnières', 1884 by Georges Pierre Seurat

References

'Tao Te Ching' by Lao Tzu (amzn.to/3BvJlj8 [ad])

'The Miracle of Mindfulness' by Thich Nhat Hanh (amzn.to/4dm8rhL [ad])

'The Mindful Brain' by Daniel Siegel (amzn.to/3BkB29Y [ad])

'The Organized Mind' by Daniel Levitin (amzn.to/47IvD8K [ad])

'Radical Acceptance' by Tara Brach (amzn.to/3XMrZGi [ad])

'Flow' by Mihály Csíkszentmihályi (amzn.to/3XFmUQd [ad])

'You Can Heal Your Life' by Louise Hay (amzn.to/3ZG3lts [a

[neiviele]

There is such a strange overlap between anti-endos and a particular set of harmful, discriminatory behaviors that I keep on seeing.

In particular:

• Despising schizo-spec people for some reason

▪︎Actively trying to trigger schizo-spec people in psychosis despite being told otherwise

▪︎Ignoring their boundaries - being told that they're harming people only to insist that it's good for them

▪︎You can recover from your DID! Not so for schizophrenics, who must always constantly fight to be normal and never give in to their delusions

▪︎You can never have fun with this. No delusion entertaining here! Not like DID/OSDD systems, who make pk profiles for their alters and learn to love their systems with time.

• A sort of tunnel vision directed only at fellow traumagenic systems compared to endogenic systems.

▪︎You're having fun with this disorder? Not possible, you should always suffer... unless you're a traumagenic system, in which you can do anything you want.

▪︎You're not one of us? Pssh, must be an endo

▪︎Obviously your trauma didn't happen if you're a pro-endo traumagenic system, otherwise you would know how bad it is to be this way

▪︎"Why aren't you suffering exactly like me"

• Gatekeeping of alterhumanity and other communities

▪︎Endogenics are pushed out of every community. Doesn't matter if the community is for them, doesn't matter if it has nothing to do with syscourse. Get them outtttt

▪︎▪︎Bonus points if you make other people feel unsafe in the process. Don't look at me, look at those endogenics that were doing nothing!

▪︎Putting their own conditions on a pedestal when compared to others (ex. it's fine to be autistic, but God forbid you identify as plural)

• Othering and a kind of racism directed at POC and spiritual folk

▪︎If your practice is spiritual and mystical it's 🥰beautiful🥰, if it's clinical and psychological it's 👎harmful👎

▪︎▪︎Bonus points if it's an ancient, old practice from long ago, conceived in the wilderness far away from the "toxicity" of the "modern world". Slavery? Genocide? Cultural oppression? Not a factor, you should all have practices from long ago. Don't blame me for not having them!

▪︎POC are used as pawns in syscourse. If you're endogenic you must be white (certainly there can't be any POC endos out there) and if you do exist, you are dismissed. However if you are POC, you must exist in all areas of discourse and hold all the right opinions.

▪︎Certainly you can't hold multiple viewpoints on your origins - a spiritual plural who also believes in science? A spiritualist who also believes in spiritual things, yet takes their medication to function? Not possible, you're either psychological or spiritual.

(Apologies for the snark near the end, but in truth it is annoying.) We've noticed these beliefs seem to appear in tandem with each other to a greater degree than other beliefs- could be wrong, but it's a pattern we've noticed. I'm guessing this behavior is a result of a traumatic cultural Christian-European upbringing? Which makes sense, but I wish they'd unpack that before jumping into syscourse.

[rivensdefenseattorney]

Red Fountain Curriculum

(WIP)

Vanguard School of Combat

Departments

Military History and Strategy Department

Ancient Battles and Warfare Tactics: Study of pivotal historical battles and their strategic significance. Analysis of strategies employed by renowned military leaders.

Modern Warfare: Strategies and Evolutions: Exploration of modern warfare tactics, including guerrilla warfare and asymmetric conflicts. Case studies on recent military operations.

Tactical Combat Department

Close-Quarters Combat Techniques: Training in hand-to-hand combat, grappling, and defensive tactics. Practical sessions and sparring exercises.

Weapon Proficiency and Maintenance: Mastery and maintenance of various combat weapons. Workshops on weapon crafting and enhancements.

Survival Tactics and Freelance Operations Department

Adaptability in Challenging Environments: Training in survival skills in diverse environments (wilderness, urban, etc.).Field exercises emphasizing adaptability and resourcefulness.

Freelance Combat Strategies: Understanding the dynamics and strategies of freelance operations. Scenario-based simulations for independent contracting roles.

Identification of Magical Flora - Beneficial and Hazardous: Identification and study of magical flora, focusing on their potential uses, properties, and dangers. Practical sessions on harvesting and utilizing beneficial magical plants and avoiding hazardous ones.

Navigating Independent Contracting Roles: Exploration of various independent contracting roles such as guild work, solo contracts, and team-based contracts. Case studies and simulations to understand the dynamics and responsibilities of each role.

Combat Psychology and Ethical Warfare Department

Psychological Aspects of Combat: Study of the psychological impacts in combat situations. Methods to handle stress, fear, and decision-making under pressure.

Ethical Decision-Making in Warfare: Ethical considerations and dilemmas in combat scenarios. Debates and discussions on moral choices in warfare.

Field Operations and Simulation Department

Practical Combat Scenarios: Simulation exercises mimicking real combat situations. Team-based scenarios testing strategy, communication, and leadership.

Medical Training and Combat First Aid: Training in providing first aid and medical assistance in combat situations. Simulated medical emergencies and treatments.

Navigation Techniques in Diverse Environments: Practical training in navigation using magical and conventional tools in varied environments. Simulated exercises in finding paths, mapping territories, and using magical navigation aids.

Advanced Field Navigation and Dimensional Travel: Understanding navigation in different dimensions and planes, including dimensional gateways and portals. Simulation exercises involving navigation across multiple dimensions.

Strategic Leadership and Organization Department

Leadership Development in Combat Scenarios: Training in command structures, leadership roles, and decision-making. Practical leadership exercises in simulated combat scenarios.

Organizational Tactics and Logistics: Understanding logistics in combat, resource management, and operational planning. Case studies on effective and failed logistical operations.

Arcane School of Magic

Departments

Magical Theory and History Department

History of Magical Practices: Exploration of magical practices across civilizations and historical eras. Analysis of influential magical theorists and their contributions.

Theoretical Foundations of Magic: Study of magical principles, laws, and universal magical theories. Discussions on the nature and essence of magic

Spellcraft Department

Fundamentals of Spellcasting: Practical instruction in basic spellcasting techniques. Practice sessions focusing on accuracy and incantation.

Advanced Spellcasting and Rituals: Mastery of complex spell structures and ceremonial magic. Practical applications in controlled environments.

Alchemy and Potionology Department

Alchemy Principles and Applications: Understanding alchemical principles, transmutation, and elemental correspondences. Practical experimentation with basic alchemical processes.

Potion Brewing and Elixir Crafting: Hands-on brewing of magical potions and elixirs. Studying potion ingredients and their magical properties.

Magical Artifacts Department

Identification and Analysis of Magical Artifacts: Study of various magical artifacts, their origins, and functionalities. Analytical methods for artifact identification and assessment.

Creation and Enchantment of Artifacts: Practical workshops on crafting and enchanting magical artifacts. Collaborative projects to design and create enchanted items.

Mystical Creatures Department

Introduction to Behavioral Studies of Magical Creatures: Observational studies on magical creature behavior and habitats. Ethical considerations in studying and interacting with mystical creatures.

Conservation and Care of Magical Species: Methods for ethical conservation, preservation, and sustainable habitats for magical creatures. Hands-on experiences in caring for and understanding mystical creatures.

Taming and Riding of Magical Beasts: Mastery of riding and taming diverse mystical creatures. Developing rapport and control for combat and strategic advantages.

Advanced Biology and Magic of Mystical Creatures: Study of the biological traits, magical attributes, and habitats of various mystical creatures. Examination of how magic interacts with their physiology and behavior.

TechForge School of Engineering

Departments

Techno-Magic Integration and Programming

Introduction to Techno-Magic Fusion: Overview of the principles behind merging technology and magic. Exploring historical examples and contemporary advancements.

Enchanting Technologies: Understanding enchantment methods for technological applications. Practical workshops on infusing technology with magical enhancements.

Properties of Magic Metals and Alloys: Study of magical properties in various materials and alloys used in techno-magical engineering. Analysis of how different materials interact with magical enhancements.

Programming in Magical Systems: Understanding programming languages and coding specific to magical systems and technological interfaces. Hands-on coding exercises for techno-magical devices.

Aerospace Engineering and Dimensional Travel

Fundamentals of Aerodynamics: Principles of flight, airfoil design, and aircraft stability. Hands-on experiments and simulations.

Spacecraft Design and Orbital Mechanics: Design considerations for spacecraft and understanding orbital mechanics. Projects involving simulated space missions.

Advanced Aerodynamics and Interdimensional Travel: In-depth study of aerodynamic principles and their application in interdimensional and cross-dimensional travel. Theoretical discussions and simulations on dimensional travel theories.

Maintenance and Upkeep of Advanced Aircrafts: Techniques and best practices for maintaining futuristic aircraft and spacecraft. Practical sessions on diagnosing and solving maintenance issues.

Vehicle Engineering and Transportation Infrastructure

Automotive Design and Innovation: Study of vehicle dynamics, design principles, and automotive innovation. Design projects for advanced vehicle concepts.

Advanced Transportation Systems Applications: Examination of futuristic transportation systems. Prototyping and development of next-gen transportation solutions.

Interdimensional Transportation Infrastructure: Understanding the civil engineering aspects of futuristic transportation systems. Design considerations and planning for advanced transportation networks.

Maintenance and Optimization of Techno-Magic Vehicles: Techniques for maintenance and optimization of advanced futuristic vehicles. Real-world case studies on improving vehicle efficiency.

Techno-Magic Artifacts & Tools

Construction Techniques and Enchantments: Advanced methods for constructing and enchanting techno-magic artifacts. Experimentation with different enchantment techniques for varying effects.

Practical Workshop: Magical Device Design: Hands-on sessions for students to design simple magical devices. Collaborative projects incorporating magical enchantments into technological devices.

Experimental Prototyping and Testing: Hands-on experimentation and testing of innovative techno-magic concepts. Collaborative projects to prototype and test new techno-magic innovations.

Application and Deployment of Techno-Magic Artifacts: Practical application scenarios for tools and artifacts in various settings. Simulated exercises demonstrating the use of constructed techno-magic tools.

Techno-Magic Innovation & Development

Emerging Technologies in Techno-Magic Fusion: Exploring cutting-edge developments in merging technology and magic. Discussions on potential future advancements.

Ethical Considerations in Techno-Magic Integration: Discussions on the ethical implications of merging technology with magic. Case studies and debates on responsible use of techno-magic fusion.

Research Methodologies in Techno-Magic Fusion: Techniques and approaches to conducting research in techno-magic integration. Project-based learning on innovative research methodologies.

Techno-Magic Weaponry Design

Advanced Weaponry Prototyping: Designing and prototyping technologically enhanced magical weapons. Emphasis on both combat effectiveness and safety measures.

Tactical Strategies for Techno-Magic Combat: Integrating combat psychology with the design and usage of techno-magic weaponry. Simulated scenarios testing weaponry and strategy effectiveness.

Theoretical and Practical Weaponry Applications: Advanced theories and practical applications in creating combat-focused techno-magic weaponry. Simulated combat scenarios to test and refine weaponry designs.

Required Classes

Required Classes for Students of Vanguard

Introduction to Behavioral Studies of Magical Creatures

Taming and Riding of Magical Beast

Practical Combat Scenarios

Medical Training and Combat First Aid

Navigation Techniques in Diverse Environments

Advanced Field Navigation and Dimensional Travel

Weapon Proficiency and Maintenance

Close-Quarters Combat Techniques

Organizational Tactics and Logistics

Ancient Battles and Warfare Tactics

Modern Warfare: Strategies and Evolutions

Fundamentals of Aerodynamics

Ethical Decision-Making in Warfare

Theoretical Foundations of Magic

Identification of Magical Flora - Beneficial and Hazardous

Required Classes for Students of Arcane

Creation and Enchantment of Artifacts

History of Magical Practices

Fundamentals of Spellcasting

Alchemy Principles and Applications

Potion Brewing and Elixir Crafting

Identification and Analysis of Magical Artifacts

Creation and Enchantment of Artifact

Ethics and Magic

Introduction to Behavioral Studies of Magical Creatures

Identification of Magical Flora - Beneficial and Hazardous

Theoretical Foundations of Magic

Required Classes for Students of TechForge

Fundamentals of Aerodynamics

Properties of Magic Metals and Alloys

Programming in Magical Systems

Enchanting Technologies

Introduction to Techno-Magic Fusion

Advanced Aerodynamics and Interdimensional Travel

Experimental Prototyping and Testing

Ethical Considerations in Techno-Magic Integration

Navigation Techniques in Diverse Environments

Advanced Field Navigation and Dimensional Travel

Construction Techniques and Enchantments

Identification and Analysis of Magical Artifacts

Creation and Enchantment of Artifacts

Theoretical Foundations of Magic

__________________________

Winx Rewrite Master Post

Red Fountain Polytechnic

___________________________

If you went to Red Fountain what would you specialize in and/or what classes would interest you the most?

[iwasateenagenosferatu]

Federal Bureau of Investigation Report

Subject: The Payne Siblings

Date: July 15, 1976

Case Number: 76-1453-TX

Location: Catharsis, Texas

Overview:

This report outlines the activities and charges against the Payne siblings, who have been identified as the primary figures in a series of ritualistic occult murders across the state of Texas in 1976. The Payne siblings are central figures in a violent cult known as the New Testament of Cain.

Continue for full report.

Subjects:

Sullivan Payne (Leader):

Age: 31

Description: Sullivan Payne is a charismatic and dangerous megalomaniac, considered the ringleader of the New Testament of Cain. His influence over the cult is absolute, with members viewing him as a messianic figure. Payne's rhetoric combines elements of ancient religious texts with modern-day apocalypticism, creating a potent and deadly doctrine.

Known Crimes: Orchestrating ritualistic murders, planning and executing arson attacks on properties believed to be profane or opposing the cult, and conspiracy to eliminate perceived enemies.

Psychological Profile: Displays traits of narcissistic personality disorder and delusions of grandeur. Highly manipulative and persuasive, capable of inciting extreme acts of violence among his followers.

Elizabeth "Bunny" Payne (Recruiter):

Age: 23

Description: Elizabeth, known as "Bunny" within the cult, is noted for her striking beauty and lethal nature. She plays a pivotal role in recruiting young women into the cult, referred to as "Handmaidens." These recruits are often indoctrinated through a combination of psychological manipulation and narcotics.

Known Crimes: Direct involvement in ritualistic killings, procurement and administration of narcotics to recruits, and participation in ceremonies involving necrophilic practices.

Psychological Profile: Exhibits sociopathic tendencies, with a noted lack of empathy and high levels of sadism. Uses her appearance and charm to manipulate and recruit new members into the cult.

Ezekiel Payne (Enforcer):

Age: 34

Description: Ezekiel is the eldest of the Payne siblings, notable for his immense physical strength and significant deformities. His development has been arrested, leaving him with the cognitive abilities of a young child. Despite this, he is fiercely loyal to his siblings and follows their orders without question.

Known Crimes: Directly responsible for the deaths of five Bureau agents, as well as multiple civilians. Frequently involved in the abduction of individuals for ritual sacrifice and uses his strength to enforce compliance and discipline within the cult.

Psychological Profile: Diagnosed with arrested development. Intelligence comparable to a child aged 5-7. Extremely suggestible and obedient to Sullivan and Elizabeth. Shows a propensity for violence when directed.

Conclusion:

The Payne siblings are considered extremely dangerous and pose a significant threat to public safety. Efforts to apprehend and prosecute these individuals are ongoing, with a multi-agency task force dedicated to dismantling the New Testament of Cain and bringing its leaders to justice. Any information regarding their whereabouts should be reported to the nearest FBI field office immediately.

Prepared by:

Special Agent Veronica E. Hayes

Federal Bureau of Investigation

Texas Field Office

[thejournallo]

Explain the basic: Symbology

Desclaimer: Everything I will talk about is information that I got from books and sites online and even videos on YouTube. In my years of practice, I learned as much as I could out of curiosity and what works best for me. I suggest you do the same by learning as much as you can on your own (I will be here making posts teaching this kind of stuff) from multiple sources.

As always, I will love to hear your thoughts! and if you have any questions, I will be more than happy to answer them! If you liked it, leave a comment or reblog (that is always appreciated!). If you are interested in more methods, check the masterlist!

what is "symbology"?

Symbology is the study or interpretation of symbols and their meanings within various contexts, including cultural, religious, spiritual, and artistic. Symbols are visual or conceptual representations that carry specific ideas, beliefs, or values. Symbology involves understanding the significance, origins, and interpretations of symbols, as well as how they are used and perceived by different individuals or groups. In fields such as anthropology, psychology, literature, and religious studies, symbology plays a crucial role in analyzing and understanding human culture, communication, and expression.

why is symbology important for a witch?

Symbolism is extremely important for a witch to learn because there are many ways in which you will need it.  Symbolism is one of those things that is everywhere because everything can have a meaning. A good example could be the interpretation of dreams. Even if the dreams seem so strange and stupid, there is always a meaning.  Another great example is receiving signs, and by that, I mean receiving signs from deitis, entitis, the universe, etc. But those are not the only cases. symbology comes in handy for a witch; knowing what symbol to use is also very important for a witch because you don't want to attract a bad thing to you. 

There are symbols for everything, and they are everywhere.

how do i know is a symbol i use is good or bad?

It always depends on you and your culture. A quick search could help you avoid a lot of damage on you and your culture. A quick search could help you avoid a lot of damage to yourself, but this also depends on what you believe in. For example, I don't believe that satanism is bad, but I believe in bad people practicing satanism in the wrong way (and that goes for every religion and culture). I work with Asmodeous, and I don't see anything bad with it or his symbol (in demonology, every demon has a symbol with their name; it is pretty cool), but another person may see it as bad and dangerous and will avoid using it. It is as simple as that.

some realy popular symbols and their meaning:

-Pentagram/Pentacle: The word "pentagram" refers only to the five-pointed star, not the surrounding circle of a pentacle. Pentagrams were used symbolically in ancient Greece and Babylonia. Christians once commonly used the pentagram to represent the five wounds of Jesus. Often used as a symbol of protection, the pentacle consists of a five-pointed star within a circle. Each point represents an element (earth, air, fire, water, and spirit) and the circle symbolizes unity and wholeness.

-Moon: The moon is a powerful symbol in witchcraft, representing cycles, intuition, and the divine feminine. Different phases of the moon (waxing, full, waning) hold different meanings and energies.

-Triple Moon: This symbol consists of three moons—waxing, full, and waning—enclosed within a circle. It represents the phases of the moon, as well as the stages of a woman's life (maiden, mother, crone).

-Crescent Moon: A symbol of the waxing and waning moon, the crescent represents growth, change, and transformation.

-Ankh: Though originating from ancient Egyptian culture, the ankh is also used in modern witchcraft as a symbol of life, fertility, and divine protection.

-Symbols of the Elements: Various symbols represent the four classical elements—earth, air, fire, and water. For example, an upward-pointing triangle represents fire, while a downward-pointing triangle represents water. An equal-armed cross is often used for earth, and a stylized swirl or feather represents air.

[mask131]

The myth of Dionysos (6)

And we reach the last part of the second article about Dionysos! If you haven't caught up, the first part of the second article is here ; and if you want to go even further back check the first part of the first article here.

III) Modern approaches to Dionysos: Theater and drunkenness

Nietzsche: The Birth of Tragedy

We evoked before how during the Lenaia , Dionysos assisted to the preparation of the wine in the shape of a mask. When it comes to theater, it is by the magic of the god that the mask “comes to life”. The Greek theater was born of the invocations of Dionysos: it was to him that the chorists of the dithyrambic contests addressed their salutations ; it was him who was supposed to inspire the poets of the dramatic contests, during the rustic Dionysia (December-January), the Lenaia, ad especially during the Great Dionysia (March-April). On the benches of the theater, just like in the thiasis, the genders and the social classes were mixed together (at least, in theory) ; and on the stage, madness ruled as the imagination triumphed over the reality. But the genre that truly held the Dionysian spirit, more than the comedy or the satirical drama, was the tragedy.

In his The Birth of Tragedy (1872), Nietzsche highlights the analogies between the tragic genre of Ancient Greece and the cult of the god. At the core of each dramatical representation, there is a metamorphosis, a form of “enchantment” that reminds one of the Dionysian possession. The tragic chorus, spectators and actors of the play at the same time, symbolize “the crowd possessed by Dionysos” ; and the tragedy brings the same forgetfulness of the past, the same deliverance and the same catharsis as the Bacchic intoxication. Taking back the idea according to which “tragedy” comes from “tragos”, the goat, the sacred animal of Dionysos supposedly sacrificed to the god during the dramatic contests, Nietzsche proposes an hypothesis according to which the “passion/suffering” of Dionysos was the first subject of tragedies – or the first tragedy lot. Nietzsche was certain that the cruelty inherent to the tragic genre was the same that the god encouraged the Bacchants to practice: madness, murder, destruction, ripping apart, are all told or symbolized on the tragic stage as much as within Dionysos’ own myth.

Nietzsche concluded by announcing a renewal of the tragedy, that Aristotle’s influenced had suddenly made “gone astray” from its Dionysian role. It is this same renewal of the theater that Artaud demanded in his manifest The Theater and its Double (1938). While he does not name Dionysos, he insists that tragedy should be given back its original inspiration: cruelty. Free from its psychological deviations, once again metaphysical, the theater had to bring, just like a plague, a liberating catharsis. According to Artaud “theater is a plague because it is the supreme balance that is only acquired with destruction. It invites the spirit to a delirium that causes the exaltation of the energies.” This last sentence recalls the Bacchic “mania”, but if Artaud disdains Dionysos and prefers to reference the Balinese theater, it is because he sees in the Dionysian madness a force of anarchy rather than something planned. But still, for Artaud the theater stays a political force of subversion, that “reveals to the collectivities their dark power, their hidden side”. For him the action of the theater is a Dionysian one, a nocturnal, dark, dangerous power, just like a bacchanal.

Bacchic madness and contemporary poetry

The entire work of Nietzsche is placed under the invocation of Dionysos. In Thus spoke Zarathustra (1885), he glorifies a “Dionysian demon”. Beyond his numerous references to the attributes of the god in his poems (honey, wine, donkey, lion, snake), his writings glorify the two side of the Dionysism, the dance and the drunkenness, both tied by laughter. Nietzsche, however, prefers insisting on the abolition of the frontier between human and divine, allowing for the existence of “superior men”, rather than on the abolition of the frontiers between humans, despite the latter being essential to the Dionysian spirit.

Before Nietzsche, Rimbaud gave a very different description of the “saintly intoxication” in his Matinée d’ivresse (Morning of drunkenness, in his 1872-73 Illuminations). There, he recreates the ambivalence of the Bacchic madness by having pleasure meet pain. Suffering becomes the promise of a consecration, and while Dionysos is never named, it seems that the theme of a painful intoxication leading to salvation was inspired by him. “Oh, us, now worth of those tortures! Let us gather faithfully this superhuman promise […] this promise! This madness!”. The “superhuman promise” can be the one of the enthusiasm, literally the identification to the god. Just like within a bacchanal, children, slaves and maidens gather for a nocturnal ritual, for an “eve” ; as for the “madness” and the “violence” regularly announced, they can be linked to the bloodthirsty cruelty of the Bacchants by the last words  “Here comes the time of the Assassins”.

Claudel will renew the ancient image of the Maenad in the middle of a mystical delirium, by adapting her convulsive dance to the syncope-rhythm of his verse, in the first of his Five great odes (1908) “The Muses”: “A drunkenness like the one of the red wine and a pile of roses! Grapes under the feet that squirt, great flowers all sticky with honey! / The Maenad distraught by the drum! At the piercing scream of the fife, the Bacchant stiffens within the thundering god. / All burning, all dying, all languishing!” We can notice that the ecstasy of the Bacchant is described like the deadly one Semele knew before Zeus (the “thundering god”), and the last verse translates the mix of the loving desire and of death. The interpretation of Claudel reminds us that it was said that Semele, when pregnant, had been overtaken by a strong desire to dance: Claudel sees in her the first of the Maenads, a victim of Dionysos before he was even born. But for Claudel the Bacchic madness, in its musical aspect, is also a symbol of poetic inspiration: “Ah, I am drunk! I am offered to the god! I hear a voice in me, and the rhythm goes faster…” The poet and his text are both invaded by, possessed by the divine force.

Finally, Saint-John Perse, in Winds (1946), gives to this possession a larger scope, at the size of “the entire world of things”, and thus he sees in her and in those hosting it one of “those great forces” of subversion that are erasing the wearing-out of the century: “Unpredictable Men, Men harassed by the god, Men fed with a new wine and who seem pierced with lightning / Our salvation is with us, in the wisdom and in the intemperance.” Just like with Claudel, the mania is associated with thunder, and finds back the ambiguity of the union of the opposites. “Wisdom” and “intemperance” are one and the same. It is the Dionysism, destruction and balance all in one: it is can lead to anarchy, it is not in itself anarchic (unlike what Artaud believed), rather it is a “method”, as Rimbaud said, that corresponds to the three steps of the “orgia”. But balance does not mean stability, nor serenity. Not at all: Dionysism is a balance, for it is the counterweight, the counterpower needed to oppose the Apollonian order, and to make the “normal” world more moderate.

IV) Conclusions

In The Bacchants, Pnetheus says “Wise Tiresias, do not believe the illusion of your sick mind to be wisdom.” But it is Pentheus who has an illusionary wisdom, for he refuses to accept madness. “He who lives without madness is not as wise as he believes,” La Rochefoucauld once wrote. The paradox of the wise-madness should not let us believe that the delirium is limited to a few holidays and a few moments of disruptions. True wisdom is knowing when madness and when cruelty cannot be escaped. As for the real madness, it would be if someone tried to make this out-of-boundaries god an institution, if someone tried to make a system out of the consecration of his possessed followers – those that Nietzsche called “super-humans”. It would be a dictatorship, it would be the negation of the very Bacchic freedom, it would be the death of Dionysos.

[allwicca]

SEX MAGICK

Sex magic, also known as sexual magic or sex magick, is a practice that combines sexual activity with magical intent. Its origins can be traced back to ancient times, where it was widely accepted and incorporated into various societies' beliefs and customs. Today, it continues to be a part of modern witchcraft and spiritual practices.

The concept behind sex magic is rooted in the belief that sexual energy, or libido, is the most powerful force within the human body. By channeling and directing this energy during sexual activities, individuals can access heightened states of consciousness and manifest their desires. This can take various forms, ranging from written spells and talismans to intimate healing rituals.

Love magic, historically associated with prostitutes and courtesans, has also been linked to sex magic. These individuals were believed to possess psychological power over their partners, leading to extreme measures such as witchcraft accusations and trials.

While sex magic is a component of certain occult traditions, it is not exclusive to them. Many witches and wizards incorporate it alongside other methods of spellcasting. It can overlap with Intimate Healing or Deus Sex Machina, but it differs from Love Potion and Power Perversion Potential, both of which involve manipulating others' desires.

Examples of sex magic can be seen in works such as "Crimson Spell", a Boys' Love/Heroic Fantasy hybrid, and "Sex Witch: Magickal Spells for Love, Lust, & Self-Protection". The latter book explores the use of sex magic for personal and professional gains, connecting with oneself, and sending positive energy to others.

Overall, sex magic is a complex and multifaceted practice that combines sexuality, spirituality, and magical intent. While it may not be scientifically proven, it holds significance for many individuals seeking to harness the power of their sexual energy for personal growth and transformation.

[twosentencereviews]

Male friendship vs gay romance

Browsing the #arcane tag after the season 2 finale, I noticed something. There are a lot of posts highlighting both Vi x Cait, and Jayce x Viktor, with their respective story arc conclusions. There are even some posts with semi-ironic questions like "which is more gay", nodding to the fact that Vi x Cait feature an incredibly steamy sex scene, while Viktor and Jayce instead have a deep interpersonal, even magical, connection. Several artists have taken it upon themselves to draw a Jayce x Viktor kiss which never happened.

And this…bothers me, for something I'm going to call the "Frodo x Sam" trope, which can be stated thusly:

Any expression of emotional intimacy between men will be interpreted by the audience as homoerotic.

Or, less formally: "Having feelings is gay".

Let's talk about this.

The first observation to make is that spotting queer-coding in media is a deeply ingrained practice in LGBT spaces, and Tumblr in specific. This is not unfounded, and, in fact, is thoroughly justified by historical context of "wink-nudge" queercoding to get around censorship.

The question, though, is what is, and what is not, homosexual coding. Why do communities look at some fictional male-male relationships and say "that's gay" while other relationships are not? What actual difference does that imply for the characters?

The ancient Greeks recognized love as falling under many different categories. These ideas are backed up by modern understanding of neurochemistry and psychology. The Greek ludus (flirting), eros (passion), and mania are the early phase of romantic love, dictated by the neurotransmitters of adrenaline, serotonin, and dopamine. This is the spark and the fire of love, resulting in experiences that are thrilling, euphoric, and addictive.

But the Greeks also recognized many forms of non-romantic love, including philia (intimate frienship), pragma (compromising and acceptance), and storge (supportive protectiveness). These are dominated by the neurotransmitter oxytocin. This kind of love is about trust, belonging, and obligation. It's the near-telepathic understanding between a decades-long married couple, or a mother's protective instinct towards her child…or the warmth between two best friends who share their secrets and support each other.

Getting to that state of stable, deep connection and trust requires going through some kind of emotional trial, where intense emotions are revealed and validated repeatedly. A romantic relationship is one such situation. But, any sufficiently intense experience could be enough; a war, a disease, a disaster.

And, as it turns out, the conditions experienced by your typical fantasy action-adventure protagonist duo is more than enough. The author creates a situation of emotional intensity, shows a pair of protagonists struggling visibly through that, and proves the bond between them is strong enough to overcome all threats and achieve victory.

And then, if the pair is male/female, they often kiss in the finale. It's just kind of assumed that, if a man and a woman work well as a team and are emotionally supportive, that they are automatically an item. This is why so many people were surprised at the end of Pacific Rim when Raleigh and Mako just hug, and don't kiss. You mean this heterosexual duo of attractive people that just went through a harrowing ideal together and forged a bond of emotional intimacy aren't romantically in love with each other??

Now take an example where the protagonist duo isn't male-female, but is instead male-male. We have a cultural idiom of queer-coding and -decoding, where gayness is inferred more than it is stated. And we have the neurocognitive dynamics of love and trust, where the trials of a fantasy adventure are engineered by the author to create a high-oxytocin state of philia between them. So of course people will see Frodo and Sam go through Mordor together, tearfully decompressing as the giant eagles swoop in, and read that as homoerotic.

Here's the problem, though. Toxic masculinity means that in the real world, where men are not commonly pushed into life-or-death, save-the-world adventures, male-male friendships are fucking hard. Male loneliness is an epidemic, and a threat.

Men are conditioned, literally from birth, to believe that asking for emotional support is a failure of masculinity. Ask a cishet man when the last time he cried was--for many of us, it's been a decade or more. I guarantee that every man has had something in his life in that time that was worth crying over; a lost job, a death of a pet or loved one, any number of humiliations or injuries sustained in life. Losing the ability to express sorrow over one's losses is scarring.

Men will, under duress, ask for practical assistance, like moving a couch. But men do not, as a rule, confide their fears and insecurities with other men. Wives get frustrated when they turn to their husbands for emotional support, only for the man to try to "solve the problem" rather than listening and empathizing. That's the only context men are trained to handle.

But queer people don't have this same stigma. Or, more accurately, being a gay man already pushes one far enough outside masculine normativity that other conventions break down as well. A gay man bursting into tears at the end of an emotional movie is seen as, if not normal, at least consistently abnormal. The trope of the "gay best friend" as an emotionally supportive, non-threatening companion is likewise well-established.

This means that when two men in fiction have a close bond with a high degree of emotional intimacy, their masculinity is put into question. Watching a man having a tearful emotional breakdown in full view of another man is…unsettling. I think there's a need to solve this cognitive dissonance, to explain away the outburst. Saying "he's gay" accomplishes that. This is the third pillar that creates the "Frodo x Sam" trope.

Circling back to Arcane, Vi and Cait have a full-on spicy depiction of their relationship reaching its, uh, climax. But Jayce and Viktor are never explicitly shown to be romantic, not even kissing, even with an obvious opportunity to do so. As such, the default reading of the text would be to say that Jayce and Viktor are just friends--really, really, really close friends.

Choosing to instead read Jayce and Viktor as homoerotic is to assume Riot would use wildly different levels of text vs subtext in these two relationships. That is, sadly, plausible. Depictions of lesbian sex often gets a pass under the "male gaze" exception (see: Black Swan), a freedom not extended to sodomy. And besides, texts belong to their readers, what Riot intended isn't necessarily what they created. If you want to read Jayce x Viktor as gay, or anything else, no one has the authority to tell you that you're wrong, least of all some random guy on Tumblr.

But I would please ask, as you're building your headcanons, to consider; what would it mean for the characters if Jayce and Viktor (or Vander and Silco, or Frodo and Sam) were, in fact, not gay? What would it mean, for our cultural understanding of masculinity in general, to say that it is okay for men to have relationships with other men that are just as intense, or more so, as those they have with women? What would it mean for everyone if we acknowledge the existence and value of all love, even that which is not tied to romance or sexuality?

[creature-wizard]

Info For Beginner Witches!

This is basically a masterpost for content relevant to new witches. A lot of it of it's stuff I wrote but I'll also link to material written by other people if I think it's useful.

Practice & Technique

Magical Correspondences 101

Closet Witchcraft: How To Get Witchy When You Can't Come Out Of The Broom Closet

How To Practice: Divination With Dice!

An approach to deity/entity work for the sort of people this sort of thing would work for

Manifestation Without Woo (a compassionate psychological approach to manifestation)

Non-Competitive Affirmations

No, you can't tell anything about a person from their natal chart.

A Brief Introduction to Energy Work

Energy Work On The Body: Hittin' The Right Spots For Tension Relief

Research & Critical Thinking

Information Literacy Basics

How to research

Distinguishing Fact, Opinion, Belief, and Prejudice

Critical Thinking: Definition, Examples, & Skills

Caution & Critical Thinking In Divination

10 Questions To Distinguish Real From Fake Science

Search for information on any witchy topic here!

"A weird thing just happened, does this mean anything? Is it an omen?"

Practicing discernment: Some ways of testing and ruling out the mundane

Research Tip: Remember the Five W's!

How conspiracy peddlers and cult recruiters make you feel like you're "thinking for yourself" when you're actually not

Remember a Previous Life? Maybe You Have a Bad Memory

Why fighting pseudohistory matters

Scams, Hoaxes, Conspiracy Theories, & Cults Everyone Should Know About

On people who assert "things are done this way for a reason!"

Dogmatism is not the solution to cultural appropriation

Some beliefs you might have to deconstruct as an ex-Christian

Avoiding Harmful Stuff & Staying Safe

Recognizing the difference between real history and pseudohistory

Is the spiritual person a conspiracy theorist? A list of red flags

List of red flags to watch out for when joining a coven or online group

Beware of charisma mirrors

When your right to say no is entirely hypothetical

Dog whistles and symbols to watch out for

Eugenicist and bioessentialist beliefs about magic

What is spiritual eugenics?

Toxic Individualism In Modern Witchcraft

New Age beliefs that derive from racist pseudoscience

The Ancient Astronaut Hypothesis is Racist and Harmful

Allyship does not mean seeing yourself as worthless

The rules about responding to call outs aren’t working

History

Debunking the Pervasive Myths About Medieval Witch Hunts

Debunking Myths About Easter/Ostara

Just How Pagan is Christmas, Really?

The Origins of the Christmas Tree

No, Santa Claus Is Not Inspired By Odin

Why Prehistoric Matriarchy Wasn’t a Thing (A Brief Explanation)

Why Did The Patriarchal Greeks And Romans Worship Such Powerful Goddesses?

No, Athena Didn't Turn Medusa Into A Monster To Protect Her

Who Was the First God?

Were Ancient Civilizations Conservative Or Liberal?

PODCAST RECS - Debunking and Fact-Checking for Witches & Witchcraft Spaces

Angela's Symposium (YouTube channel about modern esotericism and witchcraft by Dr. Angela Puca)

ESOTERICA (YouTube channel about the history of Western esotericism by Dr. Justin Sledge)

ReligionForBreakfast (YouTube channel about religion run by Dr. Andrew Henry)

Let's Talk Religion (YouTube channel run by Filip Holm, lots of Islamic content but also lots of other stuff)

OceanKeltoi (Norse Heathenry)

Jackson Crawford (Norse Heathenry)

Conservation & Ecology

The Migratory Bird Treaty Act, Explained (all USian witches should read this, it most likely affects you)

How the Rage for Sage Threatens Native American Traditions and Recipes

(This post is unrebloggable because I plan to use it as a reference post to link, and may add/remove things to it over time.)

[satanismeng]

Magic in LaVeyan Satanism

Magic in LaVeyan Satanism is a unique concept deeply rooted in psychology, symbolism, and the philosophy of social rebellion. In Anton LaVey’s works, magic is presented not as something supernatural, but as a tool for self-development and achieving personal goals. It is divided into “white” and “black” magic, emphasizing an egoistic, personal magic aimed at enhancing one’s own life and extending influence.

The primary rituals described in The Satanic Rituals are amplified through the use of symbols that evoke strong emotional responses. This approach is similar to Carl Jung’s ideas, who described archetypes and the collective unconscious as powerful symbolic images capable of influencing the psyche. LaVey applies this method, endowing rituals with potent symbolism that impacts the consciousness of participants.

Moreover, LaVeyan magic is closely linked to manipulation, social play, and psychological techniques. In The Satanic Witch, magic is considered from the perspective of influencing others and managing perception. This is less of a mystical practice and more an art of managing social relationships and knowing how to influence others by exploiting their weaknesses and stereotypes.

Historically, as shown in The Golden Bough by James Frazer and in the works of Aleister Crowley, magic has always had roots in ancient rituals and archetypes, which LaVey reinterpreted and adapted to modernity. These symbolic and cultural motifs, referencing earlier occult traditions, were reimagined by LaVey through a philosophy of personal freedom, also reflected in Prometheus Unbound by Percy Bysshe Shelley.

Scientific studies such as Modern Satanism by Chris Mathews and Contemporary Religious Satanism by Jesper Petersen also reveal how LaVeyan Satanism and its magic transformed public perceptions of occultism. LaVey’s approach to magic presents it not merely as a practice, but as an ideological expression of rebellion against societal norms, fostering individualism and self-sufficiency.

Conclusion

LaVeyan magic is a multifaceted phenomenon, where the philosophy of freedom, psychology, and manipulation intertwine with symbolism and ritual. It does not require belief in the supernatural but focuses on the practical application of magic as a tool for self-improvement and influence over others. LaVeyan magic is a means of achieving power and control, grounded in an understanding of human nature and a drive for personal superiority.