#Makeup transformation journey

[candylandphotos]

Dramatic lipstick beauty makeup model cosmetics red lipstick beauty❤️

"Redefined Glamour: Embracing the Drama of Dramatic Lipstick Beauty ❤️"

[artharakka]

So, how was your weekend? Rhiam met a shapeshifting god of forests who transed her gender 🌷

[starsandsuch]

Your 8th house and how you handle a breakup

8th house shows breakups, including divorce. How does your life change after breaking up with someone ? Find out by looking at your 8th house sign.

-“Damn y’all broke up?!”😳

-“Nah, he broke, I’m up”😎

Aries 8H: you work out more, do things independently , embrace solitude and solitary activities , you become more physically active

Taurus 8H: you eat more, consuming favorite foods, make more money, become money motivated, you get richer

Gemini 8H: you become more expressive, you communicate more, you become more active on social media, you make more friends, you work on new skills

Cancer 8H: you become more emotional, you feel vulnerable, stay home more and spend time w family

Leo 8H: you glow up: mentally, physically, you become more authentic, you focus on yourself and your independence, you work more on your health journey, you gain fame, you focus on your creativity

Virgo 8H: you get healthier, you focus on career more, you prioritize routine and changing your habits, you become abstinent , you focus on service

Libra 8H: you get prettier, you prioritize your aesthetics , makeup and fashion, you become more social, you become more romantically magnetic, you get into another relationship in a short amt of time

Scorpio 8H: you completely transform, psychology, spirituality and mentally, you experience spiritual transformation, you do shadow work, you go through energetic rebirth

Sagittarius 8H: you travel, explore new horizons, become more adventurous, you go back to school, you gain knowledge in your spiritual journey,

Capricorn 8H: you focus more on work and career, building for the future, you become more mature

Aquarius 8H: you expand your social networks, you focus on friendships and social connections, you get more active on social media, you participate in humanitarian activities

Pisces 8H: you go on spiritual journey, you become invested in spirituality/ religion, you spend more time in isolation, you go to foreign lands, you connect with the divine + higher power

[stellarsecrets86]

Pluto in Houses of the Groom Persona Chart

[Pluto is associated with transformation, power, intensity, and deep desires in a groom's chart. It governs the hidden aspects of his personality and reflects how he deals with change, control, and intimacy in relationships. Pluto, in groom pc, may show how emotionally intense he is, his way of trusting people or being vulnerable, and how he handles power in the relationship.Pluto can also symbolize karmic relationships, which is very useful to see if his marriage is a transformative or fated one. A well-placed Pluto would reveal a bridegroom who loves intense, deep relationships and is attracted to life-changing relationships.]

(PS: For Entertainment Purpose Only. Have Fun!❤️)

1st House

The groom is intense and charismatic, with a strong attraction for people towards his persona. He could be mysterious or commanding, but above all, a strong presence no one can easily avoid. He looks for a partner in relationships who would understand his depth and not be afraid of his intensity. His journey in life is one of self-transformation, usually born out of personal crises or challenges. Though this may make him resilient, the tendency to dominate or control may arise. His partner needs to encourage open communication in order to balance his strong will. This placement would indicate a groom whose relationships are karmically marked by growth and self-discovery.

2nd House

Pluto in the 2nd house indicates that the groom gives much importance to financial stability and personal values. He seeks control over his resources and may experience transformations in his financial life, especially after marriage. In relationships, he values a partner who supports his goals and shares his vision for growth. However, he may struggle with possessiveness or equating love with material security. His partner should nourish his emotional side while helping him find his balance. This placement often shows that the groom's approach to money and what he values in life will change profoundly during his lifetime.

3rd House

This placement indicates that the groom is intense in his communication. He is a profound thinker and often has deep, life-changing conversations. In relationships, he seeks intellectual depth and a partner who will challenge his ideas and stimulate his mind. His words can cut deep, though, and he needs to avoid being controlling or critical in discussions. This placement can also indicate a transformative relationship with siblings or close relatives. His ideal partner encourages his intellectual pursuits and helps him channel his intensity into productive communication.

4th House

The groom's emotional depth and transformation are tied to his family and home life. He might have had a difficult childhood and thus seeks deep emotional connections in his marriage. His ideal partner is someone who understands his need for security and emotional depth. This placement often indicates a deep, transformative bond with his spouse, as marriage becomes a cornerstone for his growth. However, he may have difficulty letting go of traumatic experiences from his family's past, which a partner can help him work through. A relationship works well for him when based upon trust and emotional sincerity.

5th House

With Pluto here, the groom approaches romance and creativity with passion and power. He is naturally attracted to love affairs that are dramatic and possibly life-changing. He looks for a partner in marriage who will fuel his creative energy and share his zest for life. Passionate and loving, yet sometimes overwhelming or controlling-emotions are a part of his makeup. His partner needs to balance his intensity with lightness and encourage healthy self-expression. This placement also promises great creative potential, usually inspired by love and personal change.

6th House

The groom is deeply committed to self-improvement and service. He seeks a partner who values growth and transformation as much as he does. In relationships, he expresses love through acts of service and commitment to shared goals. But he may struggle with perfectionism or overthinking. A partner can encourage him toward balance and the need to focus on emotional fulfillment with his practical pursuits. This placement often reveals that marriage will be the key to his personal growth and transformation.

7th House

Pluto in the 7th house indicates intense, transformative relationships. The groom is attracted to powerful partners who challenge him and ignite growth. Marriage is a very deep experience for him; it usually involves themes of power, trust, and emotional vulnerability. While deeply loyal, he may struggle with possessiveness or fear of betrayal. His perfect match is somebody who recognizes his depth and would like open and frank communication, avoiding the play of power in the relationship. This placement suggests that the marriage will be a transformative journey, shaping both partners in profound ways.

8th House

This is Pluto's natural house, intensifying the emotional depth of the groom and his need for intimacy. He is deeply passionate and looks for a companion with whom he can share the deepest thoughts and feelings. Trust and vulnerability form the pivot of his relationships, and he may undergo much change through marriage. However, at times his intensity could overwhelm his partner. His ideal spouse would be somebody with a similar emotional depth but could help him find his balance. This placement also promises a strong focus on shared resources and spiritual growth within the marriage.

9th House

The groom seeks transformation through travel, education, and spiritual growth. He is attracted to a partner who would invoke his sense of adventure and make him see things from another angle. Marriage is an evolving process for growth together. Though open-minded, his convictions may run deep, causing occasional conflicts. His partner should encourage him in intellectual exploration but also allow his convictions. This placement promises his relationship will expand his horizons and lead to profound personal growth.

10th House

Pluto here indicates a groom who seeks power and influence in his career and public life. He values a partner who supports his ambitions and shares his vision for success. Marriage often plays a significant role in his public image, shaping how others perceive him. While he is driven and focused, he might struggle with work-life balance or controlling tendencies. His partner should inspire the emotional connection together with his professional pursuits. This is often a marriage that would change him and change him through his career and identity.

11th House

The groom is deeply connected with his social circles and ideals. He seeks a partner who shares his vision for societal transformation and values intellectual depth. While he thrives in collaborative relationships, he might sometimes struggle with detachment or overemphasis on shared goals. His partner must balance his idealism with emotional intimacy. This placement shows that his marriage will greatly influence his aspirations and the kind of company he keeps.

12th House

Pluto in the 12th house signals a groom with great depth in his emotions and connection with the subconscious. He wants a partner who will understand his introspective nature and help him explore his inner world. Marriage tends to bring hidden fears and desires into the light, which can be an opportunity for growth and healing. Though empathetic and intuitive, he may have some difficulty in openly expressing his emotions. His ideal partner provides a safe space for vulnerability and encourages self-discovery. This placement would suggest a karmic marriage, wherein the themes of trust and transformation are to be learned.

🎀✨,,,,,,

[resplendent-ragamuffin]

I have encountered issues with JVP in the past in regards to not accommodating kashrut/shabbat observance (and wheelchairs), but previously hasn’t heard about the Mikvah thing. Do you have any sources I can refer to?

Oh boy. Oh boy oh boy oh boy. The noise I made when I saw this ask.

You are probably unaware but I have literally been working on a post on this topic since February. Bless you for asking me about it and giving me a reason to share it. Genuinely. I'm delighted.

Without further ado, now that I've finally finished:

On the JVP Mikveh BS

Some of you are no doubt aware of the Jewish Voice for Peace Mikveh Guide (on JVP’s website here, and here on the Wayback Machine in case that link breaks). You may have seen the post I reblogged about it, you may have seen the post about JVP in general on @is-the-thing-actually-Jewish, or you may have heard about it elsewhere. Or maybe you’ve somehow managed to avoid all knowledge of its existence. (God I wish that were me.) Even if you know about it, even if you’ve scanned through it, you probably haven’t taken the time to read it through properly.

I have.

God help me.

I was originally looking through it to help draft the @is-the-thing-actually-Jewish post back in February, but some terrible combination of horror, indignation, and probably masochism compelled me to do a close reading, so that I could write this analysis and share it with you, dear readers. For those of you who’ve never heard of a mikvah, for those of you who’ve immersed in one, for those of you who’ve studied it intensely—I give you this, the fruit of my suffering, so you too can understand why “Mikveh: A Purification Ritual for Personal and Collective Transformation,” written by Zohar Lev Cunningham and Rebekah Erev for Jewish Voice for Peace has got so many people up in arms.

Brace yourselves. It’s going to be a long journey.

First off, a disclaimer: When I say something is “required in Jewish law” or whatnot, I’m talking about in traditional practice / Torah-observant communities; what is often called “Orthodox.” There’s a wide range of Jewish practice, and what is required in frum (observant) Judaism may not be required in Reform Judaism, etc. Don’t at me.

Second note: I myself am Modern Orthodox, and come from that perspective. I’m also very much more on the rationalist side than the mysticism side of things. I did run this past people from other communities. Still, if I’ve missed or misrepresented something, it was my error and was not meant maliciously.

Third: I am not a rabbi. I am a nerd who likes explaining things and doing deep dives. Again, I may have made errors–please let me know if you spot any, and I’d be happy to discuss them.

Now then. Before we get into the text itself, let’s give some background.

WHAT IS THIS MIKVEH THING ANYWAY?

A mikveh (or mikvah, both they and I switch between spellings; plural mikva’ot) is a Jewish ritual bath, sometimes translated as an immersion pool. Some communities or organizations that run mikva’ot will have a single all-purpose all-purpose, some have separate human- and utensil-pools, and some have separate women’s and men’s pools. The majority of the water in a mikvah has to be “living waters,” i.e. naturally collected rather than from a tap or a bucket. Some natural bodies of water can also be used, such as the ocean and some rivers (ask your local rabbi). The construction is complicated and has extremely detailed requirements. Here’s an example of a modern mikvah:

(By Wikimedia Commons (ויקיגמדון) - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=17373540)

Whoever is being dunked (the scientific term) has to be entirely immersed, and the water has to be in direct contact with all of them. That means no clothes, no makeup, no hair floating on the top of the water, no feet touching the floor, no clenched fists. You have to be completely clean as well, so no dirt is obstructing you from the water.

In essence, a person or thing is immersed in a mikvah to change their/its state from tameh (ritually “impure”) to tahor (ritually “pure”). I use quotes because “pure/impure” aren’t really good translations—they have value judgments that tameh/tahor don’t. There’s nothing wrong with being tameh, you aren’t lesser because you are tameh—it’s just a state one enters when one comes into contact with death and related concepts. (There are also different levels of both.) As a matter of fact, technically speaking even after going to a mikvah basically all people are tameh now—the tum’ah (“impurity,” sort of) that comes from contact with dead humans can only be removed by the Red Heifer offering (see Numbers 19), which we can’t do without the Temple. (Why I say “all” even if you’ve never been to a funeral is a much much longer tangent that I’ll spare you for now.) To quote one of my editors on this, mikvah is “about the natural oscillation between states of ritual purity and impurity. Men go to mikveh after having seminal emissions. Menstruating women go to mikveh on a monthly basis (emphasis added).” It’s just states of life.

In the days of the Temple, one had to be tahor to enter it (the Temple). Archaeologists have found a ton of ancient mikva’ot in Jerusalem that were presumably used by people visiting the Temple, which personally I think is extremely cool.

Nowadays, there are three main traditionally required uses for a mikvah. First, and most importantly, observant married women will go about once a month as part of their niddah (menstrual) cycle, part of practice known as Taharat HaMishpacha, or “Family ‘Purity,’” which at its root is a way to sanctify the relationship between spouses. Until she immerses, a wife and husband cannot resume relations. And not just sex—in some communities, they can’t sleep in the same bed or even have any physical contact at all.

The second use is for conversion—immersion is a central part of the conversion ceremony. One enters the water a gentile, and emerges a Jew.

The third usage is a bit different as it’s not for people. Tableware—plates, cups, etc.—made of certain materials have to be immersed before they can be used. This isn’t what the Guide is about, so I’m not going to go into that as much, but felt remiss if I didn’t mention it was a thing. If you want to know more, Chabad has an article on it here.

Aside from uses required by Jewish law, there is a strong tradition in some communities for men to go to the mikveh just before Yom Kippur, or sometimes every week before the Sabbath, to enter the holiday in as “pure” a state as possible these days. (The things they’re “purifying” from still made them tameh, it just matters less without the Temple.) There is also a strong custom to immerse before one’s wedding. Less traditional communities have also started using mikvah for other transitional moments, such as significant birthdays or remission from cancer. There has recently been an “open mikvah” movement, which “is committed to making mikveh accessible to Jews of all denominations, ages, genders, sexual orientations, and abilities (Rising Tide Network old website, “Why Open Mikvah”).”

To quote others:

No other religious establishment, structure or rite can affect the Jew in this way and, indeed, on such an essential level. —Rebbetzen Rivkah Slonim, Total Immersion, as quoted on Chabad.org

The mikveh is one of the most important parts of a Jewish community. —Kylie Ora Lobell, “What Is a Mikveh?” on Aish.com

How important? According to Rav Moshe Feinstein, one of the great American rabbis of the 20th century, one should build a mikveh before building a synagogue in a town that has neither, and even in a town where there is a mikveh but it’s an inconvenient distance away from the community (Igros Moshe: Choshen Mishpat Chelek 1 Siman 42).

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

Tl;dr: A mikveh is the conduit through which a convert becomes a part of the Jewish people. It is traditionally used to sanctify the relationship between spouses. It was required for people to go to the Temple, back when we still had it. It is extremely central to Jewish practice.

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

The document in question is titled “Mikveh: A Purification Ritual for Personal and Collective Transformation,” by Zohar Lev Cunningham and Rebekah Erev. I am largely going to quote directly from the text and then analyze and explain it.

Now let me be clear. I’m not trying to say the authors aren’t Jewish. I’m not saying they’re bad people, or that you should attack them. I am not intending any of this as an ad hominem attack. But given the contents of this document, I do think it is fair to call this appropriative, even if it is of their own culture—in the same way someone can have internalized racism, or twist feminism into being a TERF, I would argue that this is twisting Judaism into paganism. In fact, while I use “appropriation” throughout this document, an extremely useful term that’s been coined recently is “cultural expropriation”--essentially, appropriative actions done by rogue members of the community in question. One example of this would be the Kabbalah Centre in Los Angeles, which is the source of a lot of the Madonna-style “pop Kabbalah.” It was founded by an Orthodox Jewish couple, but it and its followers are widely criticized by most Jewish communities. In much the same way, the Guide is expropriation. 

We start off with a note from the authors.

Hello, Welcome to the Simple Mikveh Guide. This work comes out of many years of reclaiming and re-visioning mikveh. The intention of this guide is to acknowledge and give some context to what mikveh is, provide resources related to mainstream understanding of mikveh and also provide alternative mikveh ideas. Blessings for enjoyment of this wonderful, simple Jewish ritual! Zohar Lev Cunningham & Rebekah Erev

This is fairly normal, though “alternative mikveh ideas” is a bit odd to say. I also find “blessings for enjoyment” to be odd phrasing, somewhat reminiscent of the Wiccan “Blessed Be,” but it could be a typo.

The first main section is titled “Intro to Mikveh,” and begins as follows:

Mikveh is an ancient Jewish ritual practice of water immersion, traditionally used for cleansing, purification, and transformation. It's been conventionally used for conversion to Judaism, for brides, and for niddah, the practice of cleansing after menstruation.

This is relatively accurate, and credit where credit is due avoids making niddah out to be patriarchal BS. I do object slightly to “purify” as a translation without further explanation, as I went into above, and “cleansing” for similar reasons—it implies “dirtiness,’ which isn’t really what tum’ah is about. Also, though this is pretty minor, a bride going to the mikveh before her wedding is actually a part of the laws of niddah. I’d also note that they entirely leave out that it was important for going to the Temple in ancient times, though given this is published by JVP I’m not terribly surprised.

For Jews, water signifies the transformative moment from slavery in Egypt, through the parted Red Sea, and into freedom.

On the one hand, I suppose it’s not unreasonable to connect the Red Sea and mikveh, though I think I’d be more likely to hear it the other way around (i.e. “going through the sea was like the people immersing in a mikveh and being ‘cleansed,’ so to speak”). Though they were, rather importantly, not actually immersed in the water. However I don’t think I’d say water as a whole signifies the Splitting of the Sea. In fact, water imagery is more often used to signify the Torah, see for instance Bava Kamma 82a.

There is also a mystical connection to mikveh as a metaphor for the womb of the divine.

A mikveh being like a womb is also not uncommon. It’s found in the Reishis Chochmah (Shia’ar HaAhavah 11,58) and the writing of Rabbi Aryeh Kaplan (The Aryeh Kaplan Anthology, vol 2., p. 382; both as quoted in 50 Mikvahs That Shaped History, by Rabbi Ephraim Meth), see also “The Mikveh’s Significance in Traditional Conversion” by Rabbi Maurice Lamm on myjewishlearning. Filled with water, you float in it, you emerge a new being (at least for conversion); it’s not an absurd comparison to draw. I’m not sure I’ve found anything for the Womb of the Divine specifically, though. (Also, Divine should definitely be capitalized.)

Entering a mikveh is a transformative and healing experience and we have long wondered why it is not available to more people, including the significant trans and queer populations in Jewish communities.

So. I am NOT going to say there’s no problem with homophobia and/or transphobia in Jewish communities. It’s definitely a community issue, and many communities are grappling with it in various ways as we speak. And I’m certainly not going to say the authors didn’t have the experience of not having a mikveh available to them—I don’t know their lives, I’m not going to police their experiences.

However, while Orthodox mikvahs are often still restricted to married women (who by virtue of the community will generally be cis and married to men) and potentially adult men (given the resources and customs, as mentioned above), there are plenty of more liberal mikva’ot these days. Some even explicitly offer rituals for queer events! The list of reasons to go to the mikvah linked up above, for instance, includes:

(Mayyim Hayyim, “Immersion Ceremonies”)

Again, that’s not to say there aren’t issues of queerphobia in the Jewish community, but if you are queer and want to go to the mikvah, there are options out there. If you’re looking, I’ve included some links at the end.

When we make ritual, we are working with the divine forces of presence and intention. The magic of mikveh comes in making contact with water. Contact with water marks a threshold and functions as a portal to bring closer our ritual intention/the world to come.

This is…a weird way to put things. I would say this is the start of the red flags. “When we make ritual,” first of all, is, to quote @the-library-alcove (who helped edit this), “a turn of phrase that is not typically associated with any branch of Jewish practice; we have a lot--a LOT--of rituals, and while it's certainly not completely outside of the realm of Jewish vernacular, the tone here, especially in light of the later sections, starts veering towards the vernacular of neo-paganism.” One might say “make kiddush” (the blessing over wine on Shabbos and holidays) or “make motzi” (the blessing over bread), but not generally “make ritual.”

The next section is titled “Who Gets to Do Mikveh?” Their answer:

Everyone! Mikveh practice is available to all of us as a healing tool at any time.

The healing tool part isn’t the original purpose of mikveh, but there are some who have used it as a part of emotional recovery from something traumatic, by marking a new state of being free from whatever caused it, see for instance Mayyim Hayyim’s list linked above.

The “everyone” bit is a little more complicated. To explain why, we’re going to skip ahead a little. (Some of these quotes will also be analyzed in full later.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. [..] To us, a queer mikveh welcomes anyone, regardless of spiritual background or not. […] Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish. (pg. 2, emphasis added)

Now, I am told there are mikva’ot that allow non-Jews to immerse. I have yet to find them, so I don’t know what rituals they allow non-Jews to do. I also haven’t been able to find any resources on non-Jews being allowed to immerse. I have found quite a few that explicitly prohibit it. If there are any sources you know of, please send them to me! I’d love to see them! But so far everything I have come across has said that mikvah immersion is a closed practice that only Jews can participate in. (Technically, to quote the lovely @etz-ashashiot, any non-Jew can do mikvah…once. And they won’t be non-Jews when they emerge. There is also one very extreme edge-case, which is absolutely not mainstream knowledge or practice, and basically isn’t actually done. You can message me if you’re curious, but it’s really not relevant to this–and even in that case, it is preferable to use a natural mikvah rather than a man-made one.)

If there are any legitimate sources that allow non-Jews to do a mikvah ritual, I would assume said non-Jews would be required to be respectful about it. Unfortunately, this is how the paragraph we began with continues:

Who Gets to Do Mikveh? Everyone! Mikveh practice is available to all of us as a healing tool at any time. You don't need any credentials. Your own wisdom is all the power you need to be a Jewish ritual leader. (emphasis added)

This is where we really go off the rails. First of all, you need more than “wisdom” to lead a Jewish ritual. You need to actually know what you’re doing. You can’t just say “oh you know what I feel like the right thing to do for morning prayers is to pray to the sun, because God created the sun so the sun is worth worshiping, and this is a Jewish ritual I’m doing.” That’s just idolatry. Like straight up I stole that from a midrash (oral tradition) about how humanity went from speaking with God in the Garden of Eden to worshiping idols in the time of Noah (given here by Maimonides; note that it continues for a few paragraphs after the one this link sends you to).

Second of all, this is particularly bad given this guide is explicitly to Jews and non-Jews. As @daughter-of-stories put it when she was going over an earlier draft of this analysis, “they are saying that non-Jews can just declare themselves Jewish ritual leaders based on nothing but their own ‘wisdom.’”

I hope I don’t need to explain why that’s extremely bad and gross?

While we’re on the topic of non-Jews using a mikvah, let’s take a moment to address an accusation commonly mentioned alongside the mikvah guide: that JVP also encourages (or encouraged) self-conversion.

I have been unable to find a separate document where they explicitly said so, or an older version of this document that does. This leads me to believe that either a) the accusation came from a misreading of this document, or b) there was a previous document that contained it which has since been deleted but was not archived in the Wayback Machine. EITHER is possible.

Even in the case that there was no such document, however, I would point out that such a suggestion can be read–intentionally or not–as implicit in this document. This is a guide for mikvah use by both Jews and non-Jews, and includes an idea that non-Jews can perform Jewish rituals on their own without any guidance or even background knowledge, as quoted above. Why would a non-Jew, coming into Jewish practice with very little knowledge, go looking to perform a mikvah ritual?

I would wager that the most well-known purpose of immersing in a mikvah is for the purpose of conversion.

Nowhere in this guide is there any explicit statement that you can do a self-conversion, but it also doesn’t say anywhere that you can’t, or that doing so is an exception to “you don’t need any credentials” or “your own wisdom is all the power you need to be a Jewish ritual leader.” It may not be their intention, but the phrasing clearly leaves it as an option.

Even if this were from a source that one otherwise loved, this would be upsetting and disappointing. The amount of exposure this document is getting may be at least in part because it comes from JVP, but the distress and dismay would be there regardless. If there is further vitriol, it’s only because JVP is often considered a legitimate source by outsiders, if no one else–in other words, by the very people least likely to have the background to know that this document isn’t trustworthy. It’s like the difference between your cousin telling you “the Aztecs were abducted by aliens” versus a mainstream news program like Fox reporting it. Both are frustrating and wrong, but one has significantly more potential harm than the other, and therefore is more likely to get widespread criticism (even if you complain about your cousin online).

On the other hand, as one of my editors pointed out in a moment of dark humor, they do say you don’t have to be Jewish to lead a Jewish ritual, so perhaps that mitigates this issue slightly by taking away a motivation to convert in the first place.

Returning to our document:

We do mikvahs in lakes, rivers, bathtubs, showers, outside in the rain, from teacups, and in our imaginations.

At this point the rails are but a distant memory.

In case you’ve forgotten what I said about this at the beginning of this post (and honestly I wouldn’t blame you, we’re on pg. 9 in my draft of this), there are extremely strict rules about what qualifies as a mikvah. Maimonides’s Mishnah Torah, just about the most comprehensive codex of Jewish law, has eleven chapters on the topic of the mikvah (though that includes immersion in it as well as construction of it). I’m not going to make you read through it, but let’s go through the list in this sentence:

Lakes and rivers: you might be able to use a river or lake as a mikvah, but you need to check with your local rabbinical authority, because not all of them qualify. In general, the waters must gather together naturally, from an underground spring or rainwater. In the latter case, the waters must be stationary rather than flowing. A river that dries up in a drought can’t be used, for instance. (The ocean counts as a spring, for this purpose.)

Bathtubs and showers: No. A man-made mikveh must be built into the ground or as an essential part of a building, unlike most bathtubs, and contain of a minimum of 200 gallons of rainwater, gathered and siphoned in a very particular way so as not to let it legally become “groundwater.” Also, it needs to be something you can immerse in, which a shower is not.

Outside in the rain: No? How would you even do that?? What??

Teacups: Even if you were Thumblina or K’tonton (Jewish Tom Thumb), and could actually immerse your entire body in a teacup, it wouldn’t be a kosher mikvah as a mivkah can’t be portable.

In your imagination: Obviously not, what the heck are you even talking about

We will (unfortunately) be coming back to the teacup thing, but for now suffice it to say most of these are extremely Not A Thing.

Mikveh has been continually practiced since ancient Judaism. It is an offering of unbroken Jewish lineage that we have claimed/reclaimed as our own.

I find the use of “claimed/reclaimed” fascinating here, given this guide is explicitly for non-Jews—who, whether or not they are permitted to use a mikvah, certainly shouldn’t be claiming it as their own—as well as Jews. I find it particularly interesting given the lack of clarity of how much of JVP’s membership is actually Jewish and JVP’s history of encouraging non-Jewish members to post “as Jews.” Kind of telling on yourselves a bit, there.

(Once again, I’m not commenting on the authors themselves, but the organization they represent here and the audience they are speaking to/for.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. We want to make mikveh practice available for healing our bodies, spirits, and the earth.

Setting aside the “Jews and non-Jews” thing, since I talked about that earlier and this is already extremely long, I do want to highlight the end of the paragraph. While there are some modern uses of the mikvah to (sort of) heal the spirit, I haven’t heard of anyone using a mikvah to heal the body—as a general rule Jews don’t tend to do faith healing, though of course some sects are the exception. Healing the earth, however, is absolutely not a use of a mikvah. Mikvah rituals, as we’ve now mentioned several times, are about tahara of a person or an object, and require immersion. You can’t immerse the earth in a mikvah. The earth contains mikva’ot. Healing the earth with a mikvah is a very strange worship (IYKYK).

We acknowledge that not all beings have consistent access to water, including Palestinians.

This is a tragedy, no question. I don't mean to minimize that. However, it is also unrelated to the matter at hand. The Guide also doesn’t give any recommendations on how we can help improve water access, so this lip service is all you get.

A lack of water does not make mikveh practice inaccessible.

Yes, in fact, it does. Without a kosher mikvah of one variety or another one cannot do anything that requires a mikvah. That’s why building a kosher one is so important. I haven’t gone looking for it, but while I’m sure there’s lots (and lots and lots and lots) of Rabbinic responsa out there of what to do in drought situations, you definitely do need water in all but the most extreme cases. If you do not have water, AYLR (Ask Your Local Rabbi)--don’t do whatever this is.

The spirit of water can be present with us if we choose to call for water, so even when water is not physically available to us we can engage in mikveh practice.

This is just straight up avodah zarah (“strange worship,” i.e. idolatry) as far as I can tell. The “spirit of the water”? What? We’re not Babylonians worshiping Tiamat. What source is there for this? Is there a source??

Like all material resources, the ways water is or is not available to us is shaped by our geographic and social locations. The ways we relate to water, what we decide is clean, treyf (dirty), drinkable, bathable, how much we use, how much we save, varies depending on our experiences. We invite you to decide what is clean and holy for your own body and spiritual practice.

This is going to require some breaking down.

To start with, let’s define “treyf.” To quote myjewishlearning, “Treyf (sometimes spelled treif or treyfe) is a Yiddish word used for something that is not kosher [lit. "fit"]. The word treyf is derived from the Hebrew word treifah, which appears several times in the Bible and means 'flesh torn by beasts.' The Torah prohibits eating flesh torn by beasts, and so the word treifah came to stand in for all forbidden foods.”

You may note the lack of the word “dirty” in this definition, or any other value judgments. Myjewishlearning continues, “over time, the words kosher and treyf have been used colloquially beyond the world of food to describe anything that Jews deem fit or unfit.” While this does have something of a value judgment, it’s still not “dirty.” I can’t say why the authors chose to translate the word this way, but…I don’t like it.

Now, when it comes to what is kosher or treyf, food and drink are most certainly not based on “our experiences.” There are entire books on the rules of kashrut; it generally takes years of study to understand all the minutiae. Even as someone who was raised in a kosher household, when I worked as a mashgicha (kosher certification inspector) I needed special training. What is considered kadosh (“sacred” or “holy,”  though again that’s not a perfect translation) or tahor is also determined by very strict rules. We don’t just decide things based on “vibes.” That’s not how anything in Jewish practice works.

Water, in fact, is always kosher to drink unless it has bugs or something else treyf in it. And mikvehs aren’t even always what I’d consider “drinkable;” I always wash utensils I’ve brought to the mikvah before I use them.

We come to our next heading: What is Queer Mikveh?

What is Queer Mikveh? To us, a queer mikveh welcomes anyone, regardless of spiritual background or not.

As I’ve said above, I have yet to find a single source (seriously if you have one please send it to me) that says non-Jews can go to a mikvah. As one of my editors for this put it, “to spin appropriation of Jewish closed practices as ‘queer’ is not only icky but deeply disrespectful to actual queer Jews.”

Also, and this is not remotely the point, but “regardless of spiritual background or not” is almost incoherently poor writing.

As Jews in diaspora we want to share and use our ritual practices for healing the land and waters we are visitors on for the liberation of all beings.

I have tried to be semi-professional about this analysis, but. “Jews in the diaspora,” you say. Tell me, JVP, where are we in the diaspora from? Hm? Where are we in diaspora from? Which land do we come from? Which land are we indigenous to, JVP? Do tell.

Returning to the point, I would repeat that mikvah has nothing to do with “healing the land and waters.” It’s ritual purification of whatever is immersed in it. You want to heal the land and waters? Go to your local environmental group, and/or whoever maintains your local land and waters. Pick up trash. Start recycling. Weed invasive species. Call your government and tell them to support green energy. You want liberation for all beings? Fight bigotry—including antisemitism. Judaism believes in action—go act. Appropriating rituals from a closed religion doesn’t liberate anyone.

We have come up with this working definition and welcome feedback!

Oh good, maybe I won’t be yelled at for posting this (she said dubiously).

Queer mikveh is a ritual of Jews in diaspora. We believe the way we work for freedom for all beings is by using the gifts of our ancestors for the greatest good. We bring our rituals as gifts.

I have nothing in particular new to say about this, except that I find the idea of “bringing our rituals as gifts” for anyone to use deeply uncomfortable, given Judaism is a closed religion that strongly discourages non-Jews from joining us, and that has had literal millennia of people appropriating from us.

It acknowledges that our path is to live on lands that are not historically our peoples [sic] and we honor the Indigenous ancestors of the land we live on, doing mikveh as an anti-colonialist ritual for collective and personal liberation.

Again I would love so much for JVP to tell us which lands would historically be our people’s. What land do Jews come from, JVP? What land is it we do have a historical connection to? What land do our Indigenous ancestors come from??

And why does it have to be our path to live on lands other than that one?

Secondly, to quote the lovely @daughter-of-stories again when she was editing this, “Mikveh as anti-colonialism, aside from not being what Mikveh is, kinda implies that you can cleanse the land of the sins of colonialism. So (a) that’s just a weird bastardization of baptism since, mikveh isn’t about cleansing from sin, and (b) so does that mean the colonialism is erased? Now we don’t have to actually deal with how it affects actual indigenous people?”

I’m sure that (b) isn’t their intent, but I will say that once again they don’t give any material suggestions for how to actually liberate any collectives or persons from colonialism in this document, including any links to other pages on their own website*, which surely would have been easy enough. It comes across as very performative.

*I disagree strongly with most of their methods, but at least they are suggesting something.

Queer mikveh is a physical or spiritual space that uses the technologies of water and the Jewish practice of mikveh to mark transitions. Transition to be interpreted by individuals and individual ritual.

I have no idea what the “technologies of water” are. Also usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation, as mentioned above.

Queer mikveh in it's [sic] essence honors the story of the water. The historical stories of the water we immerse in, the stories of our own bodies as water and the future story we vision [sic].

This just sounds like a pagan spinoff of baptism to me, if I’m being honest. Which would be non-Jewish in several ways.

Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish.

First off, once again whether or not non-Jews can use mikvah seems at best extremely iffy. Secondly, accessibility in mikva’ot is, as one of my editors put it, “a continual discussion.” We have records of discussions regarding access for those with physical disabilities going back at least to the 15th century (Shut Mahari Bruna, 106; as quoted in 50 Mikvahs That Shaped History by Rabbi Ephraim Meth), and in the modern era there are mikva’ot that have lifts or other accessibility aids. That said, many mikva’ot, especially older ones, are still not accessible–and many mikva’ot don’t have the money to retrofit or renovate. Mikvah.org’s directory listings (linked at the end of this) notes whether various mikva’ot are accessible, if you are looking for one in your area.  If you want to help make mikva’ot more accessible to the disabled, consider donating to an existing mikvah to help them pay for renovations or otherwise (respectfully) getting involved in the community. If you want to help make mikva’ot more accessible for non-Orthodox Jews, try donating to an open mikvah (see link to a map of Rising Tide members at the end of this essay) or other non-Orthodox mikvah.

Queer mikveh is an earth and water honoring ritual.

Not even a little. We do have (or had) rituals that honor the earth or water, at least to an extent–the Simchat Beit HaSho’evah (explanations here and here) was a celebration surrounding water; most of our holidays are harvest festivals to some extent or another; there are a large number of agricultural mitzvahs (though most can only be done in Israel, which I suppose wouldn’t work for JVP). (Note: mitzvahs are commandments and/or good deeds.) Even those, though, aren’t about the water or earth on their own, per se, but rather about honoring them as God’s gift to us. This description of mikvah sounds more Pagan or Wiccan–which is fine, but isn’t Jewish.

Queer mikveh exists whenever a queer person or queers gather to do mikveh. Every person is their own spiritual authority and has the power to create their own ritual for individual or collective healing.

Absolutely, anyone can create their own rituals for anything they want. But it probably won’t be a mikvah ritual, and it probably won’t be Jewish.

Do you know what it’s called when you make up your own ritual and claim that it’s actually a completely valid part of an established closed practice of which you aren’t part? (Remember—this document is aimed just as much at non-Jews as at Jews.)

It’s called appropriation.

With the next section, “Some Ideas for Mikveh Preparation,” we begin page three.

(Yes, we’re only on page three of seven. I’m so sorry.)

The most important part of mikveh preparation is setting an intention.

This isn’t entirely wrong, as you do have to have in mind the intention of fulfilling a mitzvah when you perform one.

Because mikveh is a ritual most used to mark transitions, you can frame your intention in that way.

To quote myself above, “usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation.” I’d hardly say it is mostly used for marking transitions.

You can do journaling or talk with friends to connect with the Jewish month, Jewish holiday, Shabbat, the moon phase, and elements of the season that would support your intention.

If this were a guide for only Jews, or there was some sort of note saying this section was only for Jews, I would have less of a problem. But given neither is true, they are encouraging non-Jews to use the Jewish calendar for what is, from the rest of the descriptions in the Guide, a magical earth healing ritual.

This is 100% straight up appropriation.

The Jewish calendar is Jewish. Marking the new moon and creating a calendar was the first commandment given to us as a people, upon the exodus from Egypt. Nearly all our holidays are (aside from the harvest component, which is based on the Israeli agricultural seasons and required harvest offerings) based on specific parts of Jewish history. Passover celebrates the Exodus and our becoming a nation. Sukkot celebrates the Clouds of Glory that protected us in the desert. Shavuot celebrates being given the Torah.

According to some opinions, non-Jews literally aren’t allowed to keep Shabbat.

If you are a non-Jew and you are basing the collective earth healing ritual you have created under your own spiritual authority around Jewish holidays and calling it “mikvah,” you are appropriating Judaism.

Full stop.

This isn’t even taking into account the generally Pagan/witchy feel of the paragraph, with “moon phases” and “elements of the season.” Again, if you want to be a Pagan be a Pagan, but don’t call it Jewish.

Things only go further downhill with their next suggestion for preparation before you go to the mikvah.

Divination: A lot can be said about divination practices and Judaism.

There certainly is a lot to be said. First and foremost, there’s the fact that divination is forbidden in Judaism.

(Screenshot of Leviticus 19:26 from sefaria.org)

One method of divination they suggest is Tarot, which is a European method of cartomancy that seems to have begun somewhere in the 19th century, though the cards start showing up around the 15th. While early occultists tried to tie it to various older forms of mysticism, including Kabbalah, this was, to put it lightly, complete nonsense. (Disclaimer: this information comes from wikipedia; I’ve already spent so much time researching the mikvah stuff that I do not have the energy or interest to do a deep dive into the origin of Tarot. It isn’t Jewish, the rest is honestly just details.)

I have nothing against Tarot. I think it’s neat! The cards are often lovely! I have a couple of decks myself, and I use them for fun and card games. But divination via tarot is not Jewish. If I do any spreads, I make it very clear to anyone I’m doing it with that it is for fun and/or as a self-reflection tool, not as magic. Because that is extremely not allowed in Judaism.

The authors suggest a few decks to use, one of which is by one of the authors themselves. Another is “The Kabbalah Deck,” which—holy appropriation, Batman!

In case anyone is unaware, Kabbalah (Jewish mysticism) is an extremely closed Jewish practice, even within Judaism. Traditionally it shouldn’t be studied by anyone who hasn’t already studied every other Jewish text (of which there are, I remind you, a lot), because it’s so easy to misinterpret. I mentioned this above briefly when explaining cultural expropriation. Pop Kabbalah (what Madonna does, what you see when they talk about “Ancient Kabbalistic Texts” on shows like Supernatural, the nonsense occultists and New-Agers like to say is “ancient Kabbalistic” whatever, it’s a wide span of appropriative BS) is gross, combining Kabbalah with Tarot is extremely gross. I’m not 100% sure, as the link in the pdf doesn’t work, but I believe they are referring to this deck by Edward Hoffman. For those of you who don’t want to click through, the Amazon description includes this:

(Screenshot from Amazon)

Returning to our text:

Another practice that's been used in Judaism for centuries is bibliomancy. You can use a book you find meaningful (or the Torah) and ask a question. Then, close your eyes, open the book to a page and place your finger down. Interpret the word or sentence you pointed at to help guide you to answer your question.

Bibliomancy with a chumash (Pentateuch) or tanach (Bible) in Jewish magic is kind of a thing, but the tradition of Jewish magic as a whole is very complicated and could be its own entirely different post. This one is already long enough. This usage of bibliomancy is clearly just appropriative new-age BS, though, especially given you can use “[any] book you find meaningful.”

Also, if you aren’t Jewish, please don’t use the Torah for ritual purposes unless you are doing it under very specific circumstances under the laws for B’nei Noach (“Children of Noah,” also called Righteous Gentiles; non-Jews who follow the 7 Noachide Laws).

Sit with your general intention or if you aren't sure, pose a question to the divination tool you are using. "What should be my intention for this mikveh?" "What needs transforming in my life?" "How can I transform my relationship with my body?"

As I hope I’ve made clear, there are very specific times when one uses a mikvah, even with more modern Open Mikvah rituals. You always know what your intention is well before going—to make yourself tahor, or mark a specific event. I’m not here to police how someone prepares mentally before they immerse—meditation is fine, even encouraged. But magic? Like this? That’s not a thing. And given the fact that divination specifically is not only discouraged but forbidden, this section in particular upset a lot of Jews who read it.

Those of us already upset by everything we’ve already covered were not comforted by how the Guide continues.

How to Prepare Physically For Mikveh: Some people like to think about entering the mikveh in the way their body was when they were born. By this we mean naked, without jewelry, with clean fingernails and brushed hair. This framing can be meaningful for many people.

We went into this at the beginning of this essay (about 6500 words ago), but this is in fact how Jewish law mandates one is required to immerse. This is certainly the case in most communities, whether you are immersing due to an obligation (as a married woman or a bride about to be married) or due to custom (as men in post-Temple practice) or due to non-traditional immersion (as someone coming out); wherever on the spectrum of observance one falls (as far as I could find). A mikvah isn’t a bath, it’s not about physical cleanliness—you must first thoroughly clean yourself, clip your nails, and brush your teeth. Nail polish and makeup are removed. There can’t be any barriers between you and the water. Most mikva’ot these days, particularly women’s mikva’ot, have preparation rooms so you can prep on site. When you immerse, you have to submerge completely—your hair can’t be floating above the water, your mouth can’t be pursed tightly, your hands can’t be clenched so the water can’t get to your palms. If you do it wrong, it doesn’t count and you have to do it again. It’s not a “framing,” it’s a ritual practice governed by ritual law.

We suggest you do mikveh in the way you feel comfortable for you and your experience.

This isn’t how this works. If you have a particularly extreme case, you can talk to a rabbi to see if there are any workarounds—for example, if excessive embarrassment would distract you from the ritual, you may be able to wear clothes that are loose enough that the water still makes contact with every millimeter of skin. But you need to consult with someone who knows the minutiae of the laws and requirements so you know if any exceptions or workarounds apply to you. That’s what a rabbi is for. That’s why they need to go to rabbinical school and get ordination. They have to study. That’s why you need to find a rabbi whose knowledge and personality you trust. For someone calling themselves a religious authority in Judaism to say “you can do whatever, no biggie” with such a critical ritual is…I’m not sure what the word I want is.

The idea is to feel vulnerable but also to claim your body as a powerful site of change that has the power to move us close to our now unrecognizable futures.

The idea is to bathe in the living waters and enter a state of taharah. Though that could be an idea you have in mind while you are doing it, I suppose. I could see at least one writer I know of saying something like this to specifically menstrual married (presumably cis) women performing Taharat HaMishpacha (family taharah, see above).

For some people, doing mikveh in drag will feel most vulnerable, with all your make-up and best attire.

Absolutely not a thing. As I said last paragraph, the goal isn’t to feel vulnerable or powerful or anything. It may feel vulnerable or powerful, but that is entirely besides the actual purpose of the ritual. What you get out of it on a personal emotional level has nothing to do with the religious goal of the religious practice.

And if you are wondering how one would submerge oneself in water in full drag, don’t worry, we’ll get there soon.

For some, wearing a cloth around your body until just before you dip is meaningful.

This is just how it’s usually done. Generally one is provided with a bathrobe, and one removes it before entering. You don’t just wander around the building naked. Or the beach, if you’re using the ocean.

If you were born intersex and your genitalia was changed without your consent, thinking about your body as perfect, however you were born, can be loving.

I’m not intersex, so I’m not going to comment on the specifics here. If you are and that’s meaningful to you, more power to you.

We enter a new section, at the top of page 4.

Where To Do Mikveh: There is much midrash around what constitutes a mikveh.

“Midrash” is not the word they want here. The midrash is the non-legal side of the oral tradition, often taking the form of allegory or parable. This is as opposed to the mishna, which is the halachic (legal) side of the oral tradition. They were both written down around the same time, but most midrashim (plural) are in their own books, rather than incorporated in the mishna.

There is, however, a great deal of rabbinic discussion, in the form of mishna, gemara, teshuvot (responsa), legal codices, and various other genres of Jewish writing. More properly this could have just said “there is much discussion around what constitutes a mikveh.”

Most mikvot currently exist in Orthodox synagogues[—]

This is perhaps a minor quibble, but I don’t know that I’d say they’re generally in synagogues. They are frequently associated with a local congregation, but are often in a separate building.

[—]but there is a growing movement to create more diverse and inclusive spaces for mikveh. Mayyim Hayyim is a wonderful resource with a physical body of water mikveh space. Immerse NYC is a newer organization training people of all genders to be mikveh guides. They also work to find gender inclusive spaces for people to do mikveh in NYC.

This is true! Mayyim Hayyim is a wonderful organization I’ve never heard anything bad about, and ImmerseNYC also seems like an excellent organization. Both also only allow Jews (in which group I am including in-process converts) to immerse.

The mikveh guides thing I didn’t explain above, so I’ll take a moment to do so here. Because the rules of immersion are so strict, and because it’s hard to tell if you are completely immersed when you are underwater, most mikva’ot have a guide helping you. Depending on the circumstance and the mikvah, and depending on the patron’s comfort, who and how they do their jobs can differ somewhat. For a woman immersing after niddah, it will usually be another woman who will hold up the towel or bathrobe for you while you get in the water, and will only look from behind it once you are immersed to make sure you are completely submerged. If you are converting, customs vary. Some communities require men to witness the immersion regardless of the convert’s gender, which is very much an ongoing discussion in those communities. Even in those cases, to my knowledge they will only look once the convert is in the water, and there will likely still be a female attendant if the convert is a woman. While there are negative experiences people have had, it is very much an intra-community issue. We’re working on it.

Mikveh can be done in a natural body of water.

Again, this is true, though not all bodies of water work, so AYLR (Ask Your Local Rabbi).

Some people are also making swimming pools holy places of mikveh.

We’ve already explained above why this is nonsense.

In the Mishneh (the book that makes commentary on the torah [sic]) there are arguments as to what constitutes a mikveh and how much water from a spring or well or rainwater must be present.

The main issue in this section is their definition of the Mishneh. As I explained above, the Mishna (same thing, transliteration is not an exact science) is the major compilation of the Oral Torah, the oral tradition that was written down by Rabbi Judah Ha-Nasi so it wouldn’t be lost in the face of exile and assimilation. It’s not so much a commentary on the (Written) Torah as an expansion of it to extrapolate the religious laws we follow. It’s certainly not “the book that makes commentary on the Torah.” We have literally hundreds of books of commentary. That’s probably underestimating. Jews have been around for a long time, and we have been analyzing and discussing the Torah for nearly as long. There are so many commentaries on the Torah.

The second issue is that while there are arguments in the Mishna and Gemara (the oral discussion on the Mishna that was written down even later), they do generally result in a final decision of some sort. Usually whichever side has the majority wins. Variations between communities are still very much a thing, and I can explain why in another post if people are interested, but there usually is a base agreement.

We are of the school that says you decide for yourself what works.

The phrasing they use here makes it sound as though that’s a legitimate opinion in the Mishnah. I cannot emphasize how much that is not the case. While I myself have not finished learning the entire Mishnah, I would be willing to wager a great deal that “whatever works for you” isn’t a stance on any legal matter there. That’s just not how it works. While some modern branches of Judaism may have that as a position, it is definitely not Mishnaic.

If you are concerned about Jewish law, the ocean is always a good choice. There are no conflicting arguments about the ocean as a mikveh. As the wise maggid Jhos Singer says in reference to the ocean, "It's [sic] becomes a mikveh when we call it a mikveh." Done.

(To clarify, I don’t know if that typo was carried over from the source of the original quote or not.)

This is true. However if you are concerned about Jewish law I would very much urge you to look to other sources than this one—be that your local rabbi or rebbetzen, the staff at your local mikvah, or a reliable website that actually goes into the proper requirements. If you want to use a mikveh according to Jewish law, please do not use this document as your guide.

We recognize immersion in water does not work for every body. Therefore, a guiding principle for where to do a mikveh is: do a mikveh in a place that is sacred to you. Your body is always holy and your body is made of mostly water. Later in this guide there is more information on mikveh with no immersion required.

I cannot emphasize how much I have never once heard this before. This, to me, reads like New Age nonsense. If you are unable to immerse in a mikvah, talk to your rabbi. Don’t do…whatever this is.

Our next section is a short one.

Who To Do it With: Do mikveh with people you feel comfortable with and supported by.

This is fine, though many mikva’ot (perhaps even most) will only allow one person to immerse at a time.

Do a solo mikveh and ask the earth body to be your witness.

With this, we return to the strange smattering of neo-Paganism. The “earth body” is not a thing. Yes, the Earth is called as a witness in the Bible at least once. It’s poetic. You also, unless you are converting, don’t actually need a witness anyway. A mikvah attendant or guide is there to help you—if you were somewhere without one, you could still immerse for niddah or various customary purposes.

Do mikveh with people who share some of your vision for collective healing.

As I’ve said before in this essay, collective healing is not the point of a mikvah. If you are Jewish and want to pray for healing, there are plenty of legitimate places for this–the Shemonah Esrei has a prayer for healing and a prayer where you can insert any personal prayers you want; there’s a communal prayer for healing after the Torah reading. You can give charity or recite a psalm or do a mitzvah with the person in mind. You can also just do a personal private prayer with any words you like, a la Hannah, or if you want pre-written words find an appropriate techinah (not the sesame stuff). If you want to work towards collective liberation, volunteer. Learn the laws of interpersonal mitzvot, like lashon hara (literally “evil speech,” mostly gossip or libel). Connect fighting oppression to loving your neighbor or the Passover seder. We have tons of places for this–mikvah isn’t one of them.

Next segment.

What To Bring to A Mikveh: 1. Intentions for the ritual for yourself and/or the collective.

See previous points on intention.

2. Items for the altar from your cultural background[…] (emphasis mine)

If I wasn’t appalled by the “immersing in makeup” or the “do divination first,” this would be the place that got me. This is wrong on so many levels.

One is not allowed to have an altar outside of The Temple in Jerusalem, the one we currently do not have. It’s an extremely big deal. One is not allowed to make sacrifices outside of the Temple. Period. This is emphasized again and again in the Torah and other texts. Even when we had a Temple, there were no altars in a mikvah.

And you certainly couldn’t offer anything in the Temple while naked, as one is required to be when immersing in the mikvah.

Even when we did bring offerings to altars (the Bronze Altar or the Gold Altar, both of which were in the Temple and which only qualified priests in a state of tahara could perform offerings on), the offerings were very specifically mandated, as per the Torah and those other texts. Even when non-Jews gave offerings (as did happen) they were required to comply. You couldn’t just bring any item from your cultural background. This is paganism, plain and simple.

Now, again, let me be clear: if you’re pagan, I have no problem with you. My problem is when one tries to take a sacred practice from a closed religion and try to co-opt it as one’s own. It’s a problem when someone who isn’t Native American decides to smudge their room with white sage, and it’s a problem when someone who isn’t Jewish tries to turn a mikvah into a pagan cleansing rite. And even if the person doing it is Jewish--I have an issue when it’s Messianics who were born Jewish, and I have an issue when it’s pagans who were born the same. Either way, whether you intend to or not, you are participating in appropriation or expropriation.

Which makes the line that follows this point so deeply ironic I can’t decide if I’m furious or heartbroken.

After suggesting that the reader (who may or may not be Jewish) bring items for an altar to a mikvah, the Guide asks:

[…] (please do not bring appropriated items from cultures that are not yours).

Which is simply just... beyond parody. To quote one of my editors, “This is quickly approaching the level of being a new definition for the Yiddish word 'Chutzpah,' which is traditionally defined as 'absurdist audacity' in line with 'Chutzpah is a man who brutally murders both of his parents and then pleads with the judge for leniency because he is now an orphan bereft of parental guidance.' If not for the involved nature of explaining the full context, I would submit this as a potential new illustrative example.”

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

All these are reasonable enough, though most mikva’ot provide towels. Some also provide snacks, for while you are preparing. They may also not allow you to bring in outside food.

4. Your spirit of love, healing, and resistance

This, again, has nothing to do with mikvah. The only spirit of resistance in a mikvah is the fact that we continue to do it despite millennia of attempts to stop us. Additionally, to me at least “a spirit of love” feels very culturally-Christian.

Our next section is titled “How to Make Mikveh a Non-Zionist Ritual.”

Right off the bat, I have an issue with this concept. Putting aside for a moment whatever one may think of Zionism as a philosophy, my main problem here is that mikvah has nothing at all to do with Zionism. In Orthodoxy, at least, Jews who are against Zionism on religious grounds perform the mitzvah the same way passionately Zionist Jews do, with the same meanings and intentions behind it. It is performed the same way in Israel and out, and has been more or less the same for the last several thousand years. It is about ritual purification and sanctification of the mundane, no more and no less.

There is a word for saying anything and everything Jewish is actually about the modern Israel/Palestine conflict, simply because it’s Jewish.

That word is antisemitism.

How to Make Mikveh a Non-Zionist Ritual: Reject all colonial projects by learning about, naming & honoring, and materially supporting the communities indigenous to the land where you hold your mikveh. Name and thank the Indigenous people of the land you are going to do your mikveh on.

If you removed the “non-Zionist” description, this would be mostly unobjectionable. We should absolutely help indigenous communities. The framing of “reject all colonial projects” does seem to suggest that there is something colonial about the usual practice of going to the mikvah, though. I would argue that the mikvah is, in fact, anti-colonial if anything—it is the practice of a consistently oppressed minority ethno-religion which has kept it in practice despite the best efforts of multiple empires. Additionally, while Zionism means many different things to those who believe in it, at its root most Zionists (myself included) define it as “the belief that Jews have a right to self-determination in our indigenous homeland.” Our indigenous homeland being, of course, the land of Israel. (This is different from the State of Israel, which is the modern country on that land.) If you are a Jew in Israel, one of the indigenous peoples of the land your mikvah is on is your own. That’s not to say there aren’t others—but to claim Jews aren’t indigenous to the region is to be either misinformed or disingenuous.

Take the time to vision [sic] our world to come in which Palestine and all people are free.

I really, really dislike how they use the concept of The World To Come here. The Jewish idea of The World To Come (AKA the Messianic Age) is one where the Messiah has come, the Temple has been rebuilt, and the Davidic dynastic monarchy has been re-established in the land of Israel. Arguably that’s the most Zionist vision imaginable. This isn’t to say that all people, Palestinians included, won’t be free—true peace and harmony are also generally accepted features of the Messianic Age. But using the phrase in making something “non-Zionist” is, at the very least, in extremely poor taste. (As a side note, even religious non-Zionists believe in this–that’s actually why most of them are against the State of Israel, as they believe we can’t have sovereignty until the Messiah comes. They do generally believe we will eventually have sovereignty, just that now isn’t the time for it.)

Hold and explore this vision intimately as you prepare to immerse. What is one action you can take to bring this future world closer? Trust that your vision is collaborating with countless others doing this work.

Having a “vision” of a world where all are free isn’t doing any of the work to accomplish it. A “vision” can’t collaborate. At least not in Judaism. This sounds like one is trying to manifest the change through force of will, which is something directly out of the New Age faith movement, where it is known as “Creative Visualization.” Even when we do have a concept of bringing about something positive through an unrelated action–like saying psalms for someone who is sick–the idea is that you are doing a mitzvah on their behalf, to add to their merits counted in their favor. It’s not a form of magic or invocation of some mystical energy.

(Once again: I have nothing against pagans. But paganism is incompatible with Judaism. You can’t be both, any more than you can be Jewish and Christian.)

Use mikveh practice to ground into your contribution to the abundant work for liberation being done. We are many.

If you will once more pardon a brief switch to a casual tone:

Nothing says liberation like *checks notes* appropriating a minority cultural practice.

The next section of their document is titled “Ideas for Mikveh Ritual,” and this is where the Neo-Pagan and New Age influences of the authors truly shift from the background to the foreground.  

We start off deceptively reasonably.

Mikveh ritual is potentially very simple. Generally people consider a mikveh to be a full immersion in water, where you are floating in the water, not touching the bottom, with no part of the body above the surface (including the hair).

Technically, most people consider a mikveh to be a ritual bath (noun) in which one performs various Jewish ritual immersions. But if we set this aside as a typo, this is…fairly true. What they are describing is how one is supposed to perform the mitzvah of mikveh immersion. However, in much the same way I wouldn’t say “generally people consider baseball to be a game where you hit a ball with a bat and run around a diamond,” I wouldn’t say it’s a case of “generally people consider” so much as “this is what it is.”

This works for some people. It doesn't work for everyone and it doesn't work for all bodies. Because of this, mikveh ritual can be expanded outside of these traditional confines in exciting, creative ways.

Once again, if you are incapable of performing mikvah immersion in the proper manner, please go speak with a rabbi. Please do not follow this guide.

Before we continue, I would just like to assure you that. whatever “exciting, creative ways” you might be imagining the authors have come up with, this is so much worse.

Method One:

Sound Mikveh: One way that's felt very meaningful for many is a "sound mikveh." This can be a group of people toning, harmonizing, or chanting in a circle. One person at a time can be in the center of the circle and feel the vibrations of healing sound wash over their body. Another method of sound mikveh is to use a shofar or other instrument of your lineage to made [sic] sounds that reach a body of water and also wash over you.

This makes me so uncomfortable I barely have the words to describe it, and I know that I am not alone in this. This is not a mikvah. If someone wants to do some sort of sound-based healing ritual, by all means go ahead, but do not call it a mikvah. This is not Jewish. I don’t know what this is, aside from deeply offensive.

And leave that poor shofar out of this. That ram did not give his horn for this nonsense.

(I could go on about the actual sacred purpose of a shofar and all the rules and reasons behind it that expand upon this, but this is already over 9000 words.)

Method Two is, if anything, worse. This is the one, if you’ve seen social media posts about this topic, you have most likely seen people going nuts about.

Tea Cup Mikveh: Fill a special teacup. If you want, add flower essence, a small stone, or other special elements. Sing the teacup a sweet song, dance around it, cry in some tears, tell the cup a tender and hopeful story, hold the teacup above the body of your animal friend for extra blessing, balance it on your head to call in your highest self. Use the holy contents of this teacup to make contact with water.

This is absolutely 100% straight-up neo-pagan/New Age mysticism. Nothing about this is based on Jewish practice of any kind. Again, I’m at a loss for words of how to explain just how antithetical this is. If you want to be a witch, go ahead and be a witch. But do not call it Jewish. Leave Judaism out of this.

They end this suggestion with the cute comment,

Mikveh to go. We’ve always been people on the move.

Let me explain why this “fun” little comment fills me with rage. 

As you may recall, this document was published by Jewish Voice for Peace. Among their various other acts of promoting and justifying antisemitism, JVP has repeatedly engaged in historical revisionism regarding Jews and Jewish history. In this context, they have repeatedly ignored the numerous expulsions of Jews from various countries, and blaming sinister Zionist plots to explain any movement of expelled Jews to Israel (“In the early 1950s, starting two years after the Nakba, the Israeli government facilitated a mass immigration of Mizrahim,” from “Our Approach to Zionism” on the JVP website; see @is-the-thing-actually-jewish’s post on JVP and the posts linked from there).

So a document published by JVP framing Jewish movement as some form of free spirited 1970s-esque Bohemian lifestyle or the result of us being busy movers-and-shakers is a direct slap in the face to the persecution we’ve faced as a people and society.  No, we aren’t “on the move” because we’re hippies wandering where the wind takes us . We’re always on the move because we keep getting kicked out and/or hate-crimed until we leave.

But there is no Jew-hatred in Ba Sing Se.

Method three:

Fermentation Mikveh: Some food goes through natural changes by being immersed in water. If we eat that food, we can symbolically go through a change similar to the one the food went through.

Again, this has no basis anywhere in halacha. We do have concepts of “you are what you eat,” specifically with reference to what animals and birds are kosher, but there isn’t any food that makes you tahor if you eat it. In the Temple days there were, in fact, foods you couldn’t eat unless you were tahor.

Jews may like pickles, but that doesn’t mean we think they purify you.

Also, the change from fermentation is, if anything, the opposite of the change we would want. Leavening (rising in dough or batter, due to the fermentation of yeast) is compared in rabbinic writings to arrogance and ego, as opposed to the humility of matza, the “poor man’s bread” (see here, for example). Is the suggestion here to become more egotistical?

As we wrap up this section, I’d like to go back to their stated reason for using these “alternative” methods (“It doesn't work for everyone and it doesn't work for all bodies”), and ask: if these really were the only options for immersion, would these really fill that same spiritual need/niche? These obviously aren’t aimed at me, but from my perspective it seems almost condescending, almost worse. “You can’t do the real thing, so we’ll make up something to make you feel better.” If any of them had an actual basis in Jewish practice, that would be one thing, but this just feels…fake, to me. Even within more liberal / less traditional streams of Judaism, there is a connection to halacha: 

“We each (if we are knowledgeable about the tradition, if we confront it seriously and take its claims and its wisdom seriously) have the ability, the freedom, indeed the responsibility to come to a [potentially differing] personal understanding of what God wants us to do… [Halacha] is a record of how our people, in widely differing times, places and societal circumstances, experienced God's presence in their lives, and responded. Each aspect of halacha is a possible gateway to experience of the holy, the spiritual. Each aspect worked for some Jews, once upon a time, somewhere in our history. Each, therefore, has the potential to open up holiness for people in our time as well, and for me personally. However, each does not have equal claim on us, on me…Portions of the halacha whose main purpose seems to be to distance us from our surroundings no longer seem functional. Yet some parts of the halachic tradition seem perfect correctives to the imbalances of life in modernity…In those parts of tradition, we are sometimes blessed to experience a sense of God's closeness. In my personal life, I emphasize those areas. And other areas of halacha, I de-emphasize, or sometimes abandon. Reform Judaism affirms my right, our right, to make those kinds of choices.” – Rabbi Ramie Arian

“[Traditional Reconstructionist Jews] believe that moral and spiritual faculties are actualized best when the individual makes conscious choices…The individual’s choices, however, can and should not be made alone. Our ethical values and ritual propensities are shaped by the culture and community in which we live. Living a Jewish life, according to the Reconstructionist understanding, means belonging to the Jewish people as a whole and to a particular community of Jews, through which our views of life are shaped. Thus, while Reconstructionist communities are neither authoritarian nor coercive, they aspire to influence the individual’s ethical and ritual choices–through study of Jewish sources, through the sharing of values and experiences, and through the impact of the climate of communal opinion on the individual. …While we may share certain values and life situations, no two sets of circumstances are identical. We hope that the Reconstructionist process works to help people find the right answers for themselves, but we can only assist in helping individuals to ask the right questions so that their choices are made in an informed way within a Jewish context. To be true to ourselves we must understand the differences in perception between us and those who have gone before, while retaining a reverence for the traditions they fashioned. If we can juxtapose those things, we ensure that the past will have [in the phrase of Reconstructionism’s founder, Mordecai Kaplan,] a vote, but not a veto.” – Rabbi Jacob J. Straub (Note: the Reconstructionist movement was founded in the late 1920s, and has gone through a very large shift in the past decade or so. I use “Traditional” here to refer to the original version of the movement as opposed to those who have shifted. Both are still called Reconstructionist, so it’s a bit confusing. This is on the advice of one of my editors, who is themself Traditional Reconstructionist.)

You may note, neither of these talk about inventing things from whole cloth. To paraphrase one of my editors, “You don’t completely abandon [halacha], because if you did how would you have a cohesive community? Even in a ‘do what’s meaningful’ framework, you’re taking from the buffet, not bringing something to a potluck. Even if you don’t see halacha as binding, there are limits.”

(Again, disclaimer that the above knowledge of non-Orthodox movements comes from my editors, and any errors are mine.)

The next section is “Prayers for Mikveh.”

As a note, I’m going to censor the names of God when I quote actual blessings, as per traditional/Halachic practice. I’ll be putting brackets to indicate my alterations.

I’m not going to go much into detail here, because frankly my Hebrew isn’t good enough, and the six different people I asked for help gave me at least six different answers, but I will touch on it a bit.

First, the Guide gives a link to an article on Traditional Mikveh Blessings from Ritualwell (here is a link on the Wayback Machine, since the original requires you to make an account). Ritualwell is a Reconstructionist Jewish website, and accepts reviewed submissions. Here is their about page. The blessings on this page, as far as I know, are in fact exactly what it says on the tin. I’m not sure the first one, asher kidshanu b’mitzvotav v’tzivanu al ha-t’vilah, is said for non-obligatory immersions (i.e. not for niddah or conversion), as it is literally a blessing on the commandment. The second blessing at that link is Shehecheyanu, which the Guide also suggests as a good prayer. This is the traditional form of the blessing, given at Ritualwell:

Baruch Atah Ado[-]nai Elo[k]eynu Melech Ha-Olam shehekheyanu v’kiyimanu v’higiyanu lazman hazeh.

Blessed are You, [LORD] our God, Monarch of the universe, Who has kept us alive and sustained us, and brought us to this season.

(As a quick note, you may notice this is not quite how they translate it on Ritualwell–I have no idea why they say “kept me alive,” as it’s definitely “us” in the Hebrew. There’s a long tradition, in fact, of praying for the community rather than ourselves as an individual, but that’s not the point of this post.)

The Guide, however, gives an alternate form:

B’rucha At y[-]a Elo[k]eynu Ruakh haolam shehekheyatnu v’kiyimatnu v’higiyatnu lazman hazeh. You are Blessed, Our God, Spirit of the World, who has kept us in life and sustained us, enabling us to reach this season.

Under the assumption that most of you don’t know Hebrew, I’m going to break this down further. The main difference between these two is grammatical gender–the traditional blessing uses masculine forms, which is common when referring to God. However, while there are often masculine descriptions of God, it is worth noting that Hashem is very specifically not a “man”--God is genderless and beyond our comprehension, and masculine is also used in Hebrew for neutral or unspecified gender. A whole discussion of gender and language is also beyond the scope of this post, but for now let’s leave it at: changing the gender for God in prayer is pretty common among less traditional Jews, and that’s fine. Some of the changes they make (or don’t make) here are interesting, though. The two letter name of God they switch to is–despite ending in a hey (the “h” letter)–not feminine grammatically feminine. I’m told, however, that some progressive circles consider it neutral because it “sounds feminine.” “Elo-keynu” is also grammatically masculine, but a) that’s used for neuter in Hebrew and b) it’s also technically plural, so maybe they didn’t feel the need to change it. Though if that’s the case I would also have thought that Ado-nai (the tetragrammaton) would be fine, as it’s also technically male in the same way. I’m also not sure why they didn’t just change ”Melech HaOlam” to “Malkah HaOlam,” which would be the feminine form of the original words, but perhaps they were avoiding language of monarchy. It’s apparently a not uncommon thing to change.

One of the responses I got said the vowels in the verbs were slightly off, but I can’t say much above that, for the reasons given at the beginning of this section.

Also, and this is comparatively minor, the capitalization in the transliteration is bizarre. They capitalize “At” (you) and “Elo[k]eynu” (our God), but not “y[-]a…” which is the actual name of God in the blessing and should definitely be capitalized if you are capitalizing.

The Guide next gives a second blessing that can be used:

B’rucha at shekhinah eloteinu ruach ha-olam asher kid-shanu bi-tevilah b’mayyim hayyim. Blessed are You, Shekhinah, Source of Life, Who blesses us by embracing us in living waters. -Adapted by Dori Midnight 

The main thing I want to note about this is that…that’s not an accurate translation. It completely skips the word “eloteinu.” “Ruach ha-olam” means “spirit/breath of the universe/world,” not “Source of Life,” which would be “M’kor Ha-Olam,” as mentioned above. “Kid-shanu,” as she transliterates it, means “has sanctified us,” or “has made us holy,” not “blesses us”--both the tense and the word are wrong. “Bi-tevilah” doesn’t mean “embracing us,” either, it means “with immersing.” In full, the translation should be:

“Blessed are You, Shekhinah, our God, Spirit of the World, Who has sanctified us with immersion in living waters.”

The Shekhinah is an aspect/name of God(dess), though not a Name to the same level as the ones that can’t be taken in vain. It refers to the hidden Presence of God(dess) in our world, and is the feminine aspect of God(dess), inasmuch as God(dess) has gendered aspects–remember, our God(dess) is One. It’s not an unreasonable Name to use if you are trying to make a prayer specifically feminine.

(Though do be careful if you see it used in a blessing in the wild, because Messianics use it to mean the holy ghost.)

“Eloteinu” is, grammatically, the feminine form of Elokeinu (according to the fluent speakers I asked, though again I got several responses).

It is, again, odd that they don’t capitalize transliterated names of God, though here there is more of an argument that it’s a stylistic choice, Hebrew not having capital letters.

The Guide then repeats the link for Ritualwell.

Finally, we come to the last section, “Resources and Our Sources:”

First, they credit the Kohenet Institute and two of its founders. I do not want to go on a deepdive into the Kohenet Institute also, as this is already long enough, but I suppose I should say a bit.

The Kohenet Institute was a “clergy ordination program, a sisterhood / siblinghood, and an organization working to change the face of Judaism. For 18 years, Kohenet Hebrew Priestess Institutes founders, graduates and students reclaimed and innovated embodied, earth-based feminist Judaism, drawing from ways that women and other marginalized people led Jewish ritual across time and space” (Kohenet Hebrew Priestess Institute Homepage). It closed in 2023.

I have difficulty explaining my feelings about the Kohenet Institute. On the one hand, the people who founded it and were involved in it, I’m sure, were very invested in Judaism and very passionate in their belief. As with the authors of the Guide, I do not mean to attack them–I’m sure they’re lovely people.

On the other, I have trouble finding a basis for any of their practices, and most of what practices I do find trouble me–again, with the caveat that I am very much not into mysticism, so take my opinion with a grain of salt.

Of the three founders, only one (Rabbi Jill Hammer) seems to have much in the way of scholarly background. Rabbi Hammer, who was ordained at the Jewish Theological Seminary (a perfectly respectable school), has at least one article where she quotes the New Testament and a Roman satirist making fun of a Jewish begger who interpret dreams for money as proof “that Jewish prophetesses existed in Roman times,” which to me at least seems like saying that the Roma have a tradition of seeresses based on racist caricatures of what they had to do to survive, if you’ll pardon the comparison. In the same article, she says that Sarah and Abigail, who are listed in the Talmud as prophetesses “are not actually prophetesses as I conceptualize them here,” (pg 106) but that “abolitionist Ernestine Rose, anarchist Emma Goldman, and feminist Betty Friedan stand in the prophetic tradition.” Given God says explicitly in the text, “Regarding all that Sarah tells you, listen to her voice” (Genesis 21:12), I have no idea where she gets this.

The second founder, Taya Mâ Shere, describes the Institute on her website as “spiritual leadership training for women & genderqueer folk embracing the Goddess in a Jewish context,” which to me is blatantly what I and some of my editors have taken to calling Jews For Lilith. Now, it is possible this is a typo. However assuming it is not, and it would be a weird typo to have, this rather clearly reads as “the Goddess” being something one is adding a Jewish context to–which is exactly what I mean when I say this guide is taking Paganism and sprinkling a little Judaism on it. If it had said “embracing Goddess in a Jewish context,” I’d have no problem (aside from weird phrasing)--but “the Goddess” is very much a “divine feminine neo-pagan” kind of thing. We don’t say “the God” in Judaism, or at least I’ve never heard anyone do so. We just say God (or Goddess), because there’s only the one. In fact, according to this article, she returned to Judaism from neo-Paganism, and “began to combine the Goddess-centered practices she had co-created in Philadelphia with what she was learning from teachers in the Jewish Renewal movement, applying her use of the term Goddess to Judaism’s deity.” The “Goddess-centered practices” and commune in Philadelphia are described earlier in the article as “influenced by Wiccan and Native American traditions, in ways that Shere now considers appropriative (“After Kohenet, Who Will Lead the Priestesses?” by Noah Phillips).” I’m not sure how it suddenly isn’t appropriative now, but taking the Pagan practices you were doing and now doing those exact same rituals “but Jewish” is, in fact, still Pagan.

Shere also sells “Divining Pleasure: An Oracle for SephErotic Liberation,” created by her and Bekah Starr, which is a “divination card deck and an Omer counter inviting you more deeply into your body, your pleasure and your devotion to collective liberation.”

I hate this.

I hate this so much.

For those who don’t know, the Omer is the period between the second day of Passover and the holiday of Shavuot, 50 days later. It’s named for the Omer offering that was given on Passover, and which started the count of seven weeks (and a day, the day being Shavuot). The Omer, or at least part of it, is also traditionally a period of mourning, much like the Three Weeks between the fasts of the 17th of Tammuz and the 9th of Av–we don’t have weddings, we don’t listen to live music, we don’t cut our hair. It commemorates (primarily) the deaths of 24,000 students of Rabbi Akiva in a plague (possibly a metaphor for persecution or the defeat of the Bar Kochba revolt). It is often used as a time for introspection and self-improvement, using seven of the Kabbalistic Sephirot as guides (each day of the week is given a Sephira, as is each week, so each day of the 49 is x of y, see here). It’s not, as Shere’s class “Sex and the Sephirot: A Pleasure Journey Through the Omer” puts it, a time to “engage…toward experiencing greater erotic presence, deepening our commitment to nourishing eros, and embracing ritual practices of…pleasure.”

The final of the founders, Shoshana Jedwab, seems to be primarily a musician. In her bio on her website, scholarship and teaching are almost afterthoughts. I can find nothing about her background or classes. She’s also, from what I’ve found, the creator of the “sound mikvah.”

So all in all, while I’m sure they’re lovely people, I find it difficult to believe that they are basing their Institute on actual practices, particularly given they apparently include worship of Ashera as an “authentic” Jewish practice, see the above Phillips article and this tumblr post.

The institute also lists classes they offered, which “were open to those across faith practices - no background in Judaism necessary.” If you scroll down the page, you will see one of these courses was titled “Sefer Yetzirah: Meditation, Magic, & the Cosmic Architecture.” Sefer Yetzirah, for those of you unaware, “is an ancient and foundational work of Jewish mysticism.”

You may recall my saying something some 5700 (yikes) words ago about Jewish mysticism (i.e. Kabbalah) being a closed practice.

You may see why I find the Kohenet Institute problematic.

I will grant, however, that I have not listened to their podcasts nor read their books, so it is possible they do have a basis for what they teach. From articles I’ve read, and what I’ve found on their websites, I am unconvinced.

Returning to our original document, the Guide next gives several links from Ritualwell, which I’ve already discussed above. After those, they give links to two actual mikvah organizations: Mayyim Hayyim and Immerse NYC. Both are reputable organizations, and are Open Mikvahs. Neither (at least based on their websites) seem to recommend any of the nonsense in this Guide. In fact, Mayyim Hayyim explicitly does not allow non-Jews to immerse (unless it’s to convert). ImmerseNYC has advice to create a ritual in an actually Jewish way. I would say the link to these two groups are, perhaps, the only worthwhile information in this Guide.

They then list a few “mikveh related projects,” two of which are by the writers. The first, Queer Mikveh Project, is by one of the authors, Rebekah Erev. The link they give is old and no longer works, but on Erev’s website there is information about the project. Much of the language is similar to that in this guide. The page also mentions a “mikvah” ritual done to protest the Dakota Access Pipeline, in which “the mikveh…[was] completely optional.” And, of course, there was an altar. The second project, the “Gay Bathhouse” by (I believe) the other author and Shelby Handler, is explicitly an art installation.

The final link is to this website (thanks to the tumblr anon who found it), which is the only source we’ve been able to find on Shekinah Ministries (aside from a LOT of Messianic BS from unrelated organizations of the same name). So good news–this isn’t a Messianic. Bad news, it also seems to have a shaky basis in actual Jewish practice at best. It is run by artist Reena Katz, aka Radiodress, whose MKV ritual is, like “Gay Bathhouse,” a performance project. As you can see from the pictures on Radiodress’s website (cw for non-sexual nudity and mention of bodily fluids), it is done in a clearly portable tub in a gallery. As part of the process, participants are invited to “add any material from their body,” including “spit, urine, ejaculate, menstrual blood,” “any medication, any hormones they might be taking,” and supplies Radiodress offers including something called “Malakh Shmundie,” “a healing tincture that translates to “angel pussy” made by performance artist Nomy Lamm” (quotes from “An Artist’s Ritual Bath for Trans and Queer Communities” by Caoimhe Morgan-Feir). The bath is also filled by hand, which is very much not in line with halacha. Which, if you’re doing performance art, is fine.

But this Guide is ostensibly for authentic Jewish religious practice.

And with that (aside from the acknowledgements, which I don’t feel the need to analyze), we are done. At last.

Thank you for reading this monster of a post. If you have made it this far, you and I are now Family. Grab a snack on your way out, you deserve it.

Further Reading and Resources:

https://www.mayyimhayyim.org/risingtide/members/

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

https://aish.com/what-is-a-mikveh/

https://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The-Mikvah.htm

https://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-Vessels-Tevilat-Keilim.htm

https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/

Meth, Rabbi Ephraim. 50 Mikvahs That Shaped History. Feldheim Publishers, 2023.

[outfitqueer]

My Trans summer outfit in London

I’m advocating for the trans community—please show your support by reblogging my content, liking my posts, and following me. Every bit helps in spreading the word and making a difference💗

@outfitqueer

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[paddockletters]

unseen | jude bellingham

pairing: jude bellingham x reader  request: yes / Reader who was bullied when young and then jude and her go to her hometown and everyone feels out cause that freaking jude bellingham and they get like, impressed by reader success as an f1 engineer and that she bagged jude? Sorry its way too specific author’s note: Hope you liked it!... as I always say... english is not my first language so pardon me if there are mistakes —feel free to tell me— and my requests are open!👀

The memories of my school days never really left me. Every now and then, they’d come creeping back — a careless comment someone made, or the way people used to whisper when I walked past. I could still picture the sneers, the cold stares, and the cutting remarks. The bullying wasn’t always physical, but the emotional scars felt just as deep. Being the quiet girl who loved math, cars, and physics made me an easy target. I didn’t fit in with the other girls who were into makeup and parties. I was more interested in tweaking engines and dreaming of Formula 1. That difference marked me.

It all began in middle school when I started to realize just how out of place I was. My grades were high, my social skills not so much. Every time I raised my hand in class, there’d be snickers. Every time I’d walk down the hall with my oversized glasses, someone would mutter a snide remark. The bullying wasn’t brutal, but it was consistent, gnawing at me bit by bit. High school wasn’t much better. The teasing continued, though by then, I had learned to keep my head down and drown out the noise by focusing on my dream of working in Formula 1.

Fast forward a few years, and here I am — an engineer for one of the top F1 teams. The transformation was surreal. Sometimes, I still have to pinch myself. Who would’ve thought that the same girl who spent her lunch breaks in the library, sketching out car designs, would one day be standing in the pit lane at Monaco?

But something even crazier happened along the way — I met Jude Bellingham.

It wasn’t some grand, love-at-first-sight story. I wasn’t starstruck when I first saw him. In fact, I didn’t even know who he was. We met at a charity event, one aimed at inspiring young athletes and professionals from underprivileged backgrounds to chase their dreams. Jude was there as the football star, while I had been invited to speak about my journey into F1. He seemed genuinely interested during my talk, but we didn’t interact much that day. It wasn’t until I received a DM on Instagram a few days later that things really started.

“Hey, I loved your speech at the event. I’m Jude, by the way — football player. Would love to grab coffee sometime if you’re up for it.”

I remember staring at my phone, thinking it was a prank. A football star wanted to get coffee with me? It felt like a joke. But I responded, and we met. Coffee turned into long dinners, long dinners turned into walks in the park, and those walks turned into a relationship.

Jude wasn’t what I expected. Sure, he was famous, but he was also kind, funny, and remarkably down-to-earth. He never treated me like I was less important than him. If anything, he seemed fascinated by my work. He’d ask me endless questions about the F1 cars, the strategies, the engineering behind the speed. I’d tease him about football, asking if he really knew what went into designing the perfect car. We just clicked.

Still, going back to my hometown was something I hadn’t done in years. The memories were too bitter. But Jude wanted to go. He wanted to see where I grew up, to meet the people who had shaped me, for better or worse. So we planned a trip. I was nervous as hell, but Jude? He was excited.

The car ride to my hometown felt like an eternity. As Jude hummed along to the soft rhythm of the music playing through the speakers, my mind was far from the road. I hadn’t been back here in years, not since I’d left for university. The thought of returning had always been… daunting. I wasn’t ready to face the ghosts of the past. Or, more specifically, the people who had made my life a living hell when I was younger.

I glanced at Jude, who was focused on the road, one hand casually resting on the wheel, the other on my leg, giving me an occasional reassuring squeeze. His presence grounded me, but that nervous pit in my stomach kept growing the closer we got.

“You’re quiet,” he said, glancing at me.

I forced a smile. “Just... thinking.”

Jude raised an eyebrow, his tone soft as he asked, “About?”

“About how weird this is going to be. I haven’t been back here in years, Jude. People… they remember things. They remember who I was.”

“And who you were is exactly who I love. You know that, right?” he said, giving my thigh another squeeze.

I chuckled softly, leaning back into the seat, trying to push the anxiety down.

“I know. It’s just that, back then, I was the awkward girl who couldn’t fit in. Now I’m walking into town holding hands with Jude Bellingham. People are going to freak out.”

“They’ll freak out because you’re a freaking Formula 1 engineer, not because of me,” he said, grinning. “I bet half the people in town have posters of you in their garage next to their Ferrari die-casts or something.”

“Oh please,” I laughed, rolling my eyes. “No one from my town cares about F1.”

“They should. You’re a genius.”

Jude’s words were always so simple, but they held so much weight. He had a way of making me feel seen, really seen, in a way no one else ever had. That’s what made everything with him feel so different. He wasn’t just the football star that millions of people idolized; he was my Jude, the one who asked me about race strategies and remembered the names of the engineers on my team.

We arrived at the town square just as the afternoon sun cast a warm glow over the small, familiar streets. The sight of it brought back a wave of memories — good and bad. It was strange how everything looked smaller now, less intimidating. The buildings I used to walk past with my head down, trying not to be noticed, now seemed so ordinary.

Jude parked the car, pulling his baseball cap down over his head as we stepped out. I could already see a few people glancing in our direction, their eyes widening with recognition. They weren’t just looking at him, though. They were looking at me.

“Hey, you okay?” Jude asked, stepping closer to me, his arm wrapping around my waist.

I nodded, even though I wasn’t entirely sure. “Yeah, it’s just… surreal.”

We started walking through the town square, hand in hand. I tried to ignore the stares, the whispers. But they were everywhere.

“Oh my god, is that… Jude Bellingham?”

“Wait, isn’t that the girl who used to go to school here? She’s, like, a big deal now, right?”

“I heard she works in Formula 1. How did she end up with him?”

I bit my lip, feeling the familiar wave of insecurity creeping in. But Jude seemed unfazed. If anything, he walked a little taller, as if daring anyone to say something negative. He pulled me in closer, planting a kiss on my temple as we crossed the square.

As we walked into the shopping center, we decided to stop by a café for a drink. I could already feel the buzz of recognition in the air as people realized who Jude was.

Jude sat across from me, casually sipping his drink as if we were anywhere else in the world. He had his cap pulled low over his face, trying to avoid drawing attention, but it was hard not to notice him. He was Jude Bellingham after all.

The stares had started the moment we walked into the square, but he didn’t seem to mind. He had this effortless calm about him, the way he handled attention, fame. Meanwhile, I was doing my best not to feel like I was under a spotlight, even though I knew people were whispering and pointing, probably trying to figure out why he was with me.

I caught a glance from a group of teenagers at the table across from us. They were huddled together, looking our way, giggling and whispering. I sighed, already feeling a bit on edge.

Jude noticed. “You okay?” he asked, his voice low and gentle.

I forced a smile and nodded. “Yeah, just... weird being back here.”

“I can imagine,” he said, reaching across the table to take my hand. His thumb brushed over my knuckles in that soothing way he always did. “You’re sure you want to do this?”

I took a deep breath, glancing around the café. “It’s fine. Just... a lot of memories, you know?”

He squeezed my hand, his gaze soft and understanding. “You don’t have to talk about it if you don’t want to.”

“I want to,” I said, surprising myself. I had never really told him the full story before.

He knew bits and pieces, but I had kept most of it to myself. Maybe it was time to let him in.

I looked down at our intertwined hands, thinking back to those years.

“I wasn’t exactly the most popular kid,” I started, my voice quieter than I intended.

“I was the one they picked on. The ‘geeky’ one. I loved math, engineering, all the stuff no one else thought was cool. I spent more time in the library than anywhere else. They made fun of me for it—my glasses, my clothes, the fact that I never fit in.”

Jude’s expression softened. “Kids can be cruel.”

“They were,” I agreed, a bitter laugh escaping me. “It wasn’t just teasing though. It got pretty bad at times. I used to dread coming to school. Every day felt like walking into a battlefield. I just wanted to disappear, you know?”

Jude’s grip on my hand tightened slightly. “I hate that you went through that.”

I shrugged, trying to play it off like it didn’t matter anymore.

“It’s in the past. I got out. I became an F1 engineer, so jokes on them, I guess.”

He smiled, but it didn’t reach his eyes. “You don’t have to act like it doesn’t still hurt. It’s okay to feel that.”

I looked up at him, my throat tightening with the emotion I hadn’t realized was building up.

“It does, sometimes. I mean, I know I’ve made it, but coming back here... it just brings all that stuff up again.”

He stood up then, coming around the table to sit beside me. Without a word, he pulled me into a hug, his arms wrapping around me protectively.

“You’re so much stronger than you give yourself credit for,” he whispered into my hair. “You’re brilliant, and you’ve worked so hard to get where you are. They didn’t see that back then, but it doesn’t matter. I see it. The world sees it now.”

I leaned into him, letting his warmth and words wrap around me like a blanket.

We stayed like that for a few moments before pulling apart slightly, Jude resting his forehead against mine.

“You’ve got nothing to prove to anyone here,” he said softly. “You’re you, and that’s more than enough.”

I smiled, squeezing his hand. “Thank you. For always knowing what to say.”

Jude grinned, leaning back in his chair. “Well, you did bag me, so I’d say you’re doing something right.”

I laughed, shaking my head. “You’re ridiculous.”

“It’s part of my charm,” he teased, flashing that trademark grin.

As we sat there, talking about everything and nothing, a few more people came up to us. A couple of them recognized me from school. I could see the surprise in their eyes, like they couldn’t believe the girl they used to tease was sitting here with a world-famous footballer.

“Hey, I remember you,” a girl of the group said, her voice laced with nostalgia. “You were in my physics class, right?”

I nodded, offering a polite smile. “Yeah, that’s right.”

“Wow,” she said, glancing between me and Jude. “I heard you’re doing big things now. Formula 1, right?”

“Yeah, I’m an engineer for one of the teams.”

“That’s… amazing,” she said, looking genuinely impressed. “I always knew you were smart, but I didn’t realize… well, you know.”

I wasn’t sure how to respond, but Jude jumped in, his arm draping casually around my shoulders.

“She’s a genius. She’ll never admit it, but she’s probably the best engineer in F1 right now.”

I blushed, nudging him playfully. “Stop exaggerating.”

The girl chuckled awkwardly, clearly a bit starstruck by Jude’s presence. “Well, it’s great to see you doing so well. And… with him. That’s pretty cool.”

After she left, I turned to Jude, who was grinning like he’d just won the Champions League.

“What?” I asked, raising an eyebrow.

Jude grinned. “See? People notice. They’re impressed, as they should be.”

I rolled my eyes playfully. “You’re biased.”

“Maybe,” he said, leaning in to kiss my temple. “But I’m also right.”

As we walked through the shopping center, I could still feel people glancing our way, some whispering, others taking quick pictures on their phones. But for the first time, I didn’t feel like the awkward, out-of-place girl from school. I felt like someone who had earned her place in the world, someone who had worked hard and made it.

A few more people came up to Jude, asking for pictures or autographs, but he always made sure to include me in the conversation, making it clear that I wasn’t just the girl on his arm. I was someone in my own right.

At one point, a young girl, probably no older than ten, approached me shyly. She held a notebook in her hand, her eyes wide with admiration.

“Excuse me,” she said quietly, “are you the F1 engineer? The one who works with the cars?”

I blinked in surprise, glancing at Jude before nodding. “Yeah, that’s me.”

Her face lit up, and she held out her notebook. “Could I have your autograph? I want to be an engineer one day, just like you.”

My heart melted, and I took the notebook from her, scribbling my name with a quick message of encouragement. “You can be whatever you want to be,” I told her, handing it back. “Just keep working hard and never stop believing in yourself.”

She smiled, her eyes sparkling with excitement. “Thank you!”

As she ran off, I turned to Jude, who was watching me with a proud smile.

“See?” he said softly. “You’re a role model.”

I smiled, leaning into him. “I guess I am.”

As we walked, Jude nudged me with his elbow.

“You handled that like a pro.”

“I don’t know how you do it all the time,” I said, shaking my head in disbelief.

He laughed. “You get used to it.”

Jude looked over at me, a small smile tugging at his lips.

“I’m proud of you, you know.”

I glanced up at him, my heart swelling with affection. “For what?”

“For being you. For everything you’ve accomplished. And for putting up with me,” he teased, nudging me playfully.

I laughed, feeling lighter than I had in years. “It’s not always easy, but I manage.”

As we left the shopping center and headed back to the car, I realized something important. This place might have been where my story started, but it didn’t define me anymore. I had moved on, grown, become someone I was proud of. And with Jude by my side, I knew I could face whatever came next, even if it meant coming back to the place I once tried so hard to leave behind.

[chinesehanfu]

[Hanfu · 漢服]Chinese immortal Hanfu <电母/Mother of Lightning> Based On Yuan Dynasty Taoist Temple Mural<永乐宫/Yongle Palace>

【Historical Artifacts Reference 】:▶ China Yuan Dynasty Taoist Temple 永乐宫/Yongle Palace Mural<电母/Mother of Lightning>

⚡【电母/Mother of Lightning】⚡

电母/Dianmu (Chinese: 電母; pinyin: Diànmǔ; lit. 'Mother of Lightning'), also known as Leizi, is the Chinese goddess of lightning, who is said to have used flashing mirrors to send bolts of lightning across the sky.

She is married to Leigong/雷公, the god of thunder. She is one of the gods who work together to produce the phenomena of thunder. Other companions are Yun Tong (Yún Tóng, 云童, lit. the "Cloud Youth/Kid"), who whips up clouds, and Yu Shi/雨师 ("Rain Master") who causes downpours by dipping his sword into a pot. Roaring winds rush forth from a type of goatskin bag manipulated by Fengbo/风伯 ("Earl of Wind/Wind Uncle"), who was later transformed into Feng Po Po ("Old Lady Wind").

Legend

Dianmu was once a human, who lived with her mother. One day, she was dumping rice husks, because they were too hard for her mother to eat. When the short-tempered thunder god Leigong saw her dumping the husks out, he thought she was wasting food, so he killed her. When the Jade Emperor found out, he was infuriated at Leigong's careless murder. The Jade Emperor revived Dianmu, making her a goddess. Dianmu was made to marry Leigong, who took on the responsibility of caring for her. Dianmu's job is now to work with Lei Gong. She uses mirrors to shine light on the Earth, so Leigong can see who he hits and makes sure they aren't innocent. This is why lightning comes before thunder.

In other depictions

Dianmu also appears in Wu Cheng'en's late 16th-century novel, the Journey to the West; she appears during the events of the Slow Cart Kingdom (車遲國, Chechi), where three 'Animal Strength/Power Immortals', "Tiger Strength", "Deer/Elk Strength" and "Goat/Antelope Strength", three demons who disguised themselves as Taoist magicians to deceive the King of the Kingdom of Chechi, by means of having ended a seemingly-endless drought through the means of a legitimate magic tablet that can control the weather by summoning gods in control of various aspects of the weather, including Dianmu, accompanied by Yún Tóng (云童, lit. the "Cloud Youth"). Once Sun Wukong interrupts the summons, Dianmu and her fellow weather deities help the Buddhists instead of the demons in their rain-making competition.

————————

📸Photography post-production :@小何力

👗Hanfu & 👑Crown：@雁鸿Aimee

💄 Makeup：百丽 （临溪摄影）

👭Model：@清音音音音

🔗 Weibo:https://weibo.com/1615560544/O267AzTqM

————————

[antoniosvivaldi]

Neural Filters Tutorial for Gifmakers by @antoniosvivaldi

Hi everyone! In light of my blog’s 10th birthday, I’m delighted to reveal my highly anticipated gifmaking tutorial using Neural Filters - a very powerful collection of filters that really broadened my scope in gifmaking over the past 12 months.

Before I get into this tutorial, I want to thank @laurabenanti, @maines , @cobbbvanth, and @cal-kestis for their unconditional support over the course of my journey of investigating the Neural Filters & their valuable inputs on the rendering performance!

In this tutorial, I will outline what the Photoshop Neural Filters do and how I use them in my workflow - multiple examples will be provided for better clarity. Finally, I will talk about some known performance issues with the filters & some feasible workarounds.

Tutorial Structure:

Meet the Neural Filters: What they are and what they do

Why I use Neural Filters? How I use Neural Filters in my giffing workflow

Getting started: The giffing workflow in a nutshell and installing the Neural Filters

Applying Neural Filters onto your gif: Making use of the Neural Filters settings; with multiple examples

Testing your system: recommended if you’re using Neural Filters for the first time

Rendering performance: Common Neural Filters performance issues & workarounds

For quick reference, here are the examples that I will show in this tutorial:

Example 1: Image Enhancement | improving the image quality of gifs prepared from highly compressed video files

Example 2: Facial Enhancement | enhancing an individual's facial features

Example 3: Colour Manipulation | colourising B&W gifs for a colourful gifset

Example 4: Artistic effects | transforming landscapes & adding artistic effects onto your gifs

Example 5: Putting it all together | my usual giffing workflow using Neural Filters

What you need & need to know:

Software: Photoshop 2021 or later (recommended: 2023 or later)*

Hardware: 8GB of RAM; having a supported GPU is highly recommended*

Difficulty: Advanced (requires a lot of patience); knowledge in gifmaking and using video timeline assumed

Key concepts: Smart Layer / Smart Filters

Benchmarking your system: Neural Filters test files**

Supplementary materials: Tutorial Resources / Detailed findings on rendering gifs with Neural Filters + known issues***

*I primarily gif on an M2 Max MacBook Pro that's running Photoshop 2024, but I also have experiences gifmaking on few other Mac models from 2012 ~ 2023.

**Using Neural Filters can be resource intensive, so it’s helpful to run the test files yourself. I’ll outline some known performance issues with Neural Filters and workarounds later in the tutorial.

***This supplementary page contains additional Neural Filters benchmark tests and instructions, as well as more information on the rendering performance (for Apple Silicon-based devices) when subject to heavy Neural Filters gifmaking workflows

Tutorial under the cut. Like / Reblog this post if you find this tutorial helpful. Linking this post as an inspo link will also be greatly appreciated!

1. Meet the Neural Filters!

Neural Filters are powered by Adobe's machine learning engine known as Adobe Sensei. It is a non-destructive method to help streamline workflows that would've been difficult and/or tedious to do manually.

Here are the Neural Filters available in Photoshop 2024:

Skin Smoothing: Removes blemishes on the skin

Smart Portrait: This a cloud-based filter that allows you to change the mood, facial age, hair, etc using the sliders+

Makeup Transfer: Applies the makeup (from a reference image) to the eyes & mouth area of your image

Landscape Mixer: Transforms the landscape of your image (e.g. seasons & time of the day, etc), based on the landscape features of a reference image

Style Transfer: Applies artistic styles e.g. texturings (from a reference image) onto your image

Harmonisation: Applies the colour balance of your image based on the lighting of the background image+

Colour Transfer: Applies the colour scheme (of a reference image) onto your image

Colourise: Adds colours onto a B&W image

Super Zoom: Zoom / crop an image without losing resolution+

Depth Blur: Blurs the background of the image

JPEG Artefacts Removal: Removes artefacts caused by JPEG compression

Photo Restoration: Enhances image quality & facial details

+These three filters aren't used in my giffing workflow. The cloud-based nature of Smart Portrait leads to disjointed looking frames. For Harmonisation, applying this on a gif causes Neural Filter timeout error. Finally, Super Zoom does not currently support output as a Smart Filter

If you're running Photoshop 2021 or earlier version of Photoshop 2022, you will see a smaller selection of Neural Filters:

Things to be aware of:

You can apply up to six Neural Filters at the same time

Filters where you can use your own reference images: Makeup Transfer (portraits only), Landscape Mixer, Style Transfer (not available in Photoshop 2021), and Colour Transfer

Later iterations of Photoshop 2023 & newer: The first three default presets for Landscape Mixer and Colour Transfer are currently broken.

2. Why I use Neural Filters?

Here are my four main Neural Filters use cases in my gifmaking process. In each use case I'll list out the filters that I use:

Enhancing Image Quality:

Common wisdom is to find the highest quality video to gif from for a media release & avoid YouTube whenever possible. However for smaller / niche media (e.g. new & upcoming musical artists), prepping gifs from highly compressed YouTube videos is inevitable.

So how do I get around with this? I have found Neural Filters pretty handy when it comes to both correcting issues from video compression & enhancing details in gifs prepared from these highly compressed video files.

Filters used: JPEG Artefacts Removal / Photo Restoration

Facial Enhancement:

When I prepare gifs from highly compressed videos, something I like to do is to enhance the facial features. This is again useful when I make gifsets from compressed videos & want to fill up my final panel with a close-up shot.

Filters used: Skin Smoothing / Makeup Transfer / Photo Restoration (Facial Enhancement slider)

Colour Manipulation:

Neural Filters is a powerful way to do advanced colour manipulation - whether I want to quickly transform the colour scheme of a gif or transform a B&W clip into something colourful.

Filters used: Colourise / Colour Transfer

Artistic Effects:

This is one of my favourite things to do with Neural Filters! I enjoy using the filters to create artistic effects by feeding textures that I've downloaded as reference images. I also enjoy using these filters to transform the overall the atmosphere of my composite gifs. The gifsets where I've leveraged Neural Filters for artistic effects could be found under this tag on usergif.

Filters used: Landscape Mixer / Style Transfer / Depth Blur

How I use Neural Filters over different stages of my gifmaking workflow:

I want to outline how I use different Neural Filters throughout my gifmaking process. This can be roughly divided into two stages:

Stage I: Enhancement and/or Colourising | Takes place early in my gifmaking process. I process a large amount of component gifs by applying Neural Filters for enhancement purposes and adding some base colourings.++

Stage II: Artistic Effects & more Colour Manipulation | Takes place when I'm assembling my component gifs in the big PSD / PSB composition file that will be my final gif panel.

I will walk through this in more detail later in the tutorial.

++I personally like to keep the size of the component gifs in their original resolution (a mixture of 1080p & 4K), to get best possible results from the Neural Filters and have more flexibility later on in my workflow. I resize & sharpen these gifs after they're placed into my final PSD composition files in Tumblr dimensions.

3. Getting started

The essence is to output Neural Filters as a Smart Filter on the smart object when working with the Video Timeline interface. Your workflow will contain the following steps:

Prepare your gif

In the frame animation interface, set the frame delay to 0.03s and convert your gif to the Video Timeline

In the Video Timeline interface, go to Filter > Neural Filters and output to a Smart Filter

Flatten or render your gif (either approach is fine). To flatten your gif, play the "flatten" action from the gif prep action pack. To render your gif as a .mov file, go to File > Export > Render Video & use the following settings.

Setting up:

o.) To get started, prepare your gifs the usual way - whether you screencap or clip videos. You should see your prepared gif in the frame animation interface as follows:

Note: As mentioned earlier, I keep the gifs in their original resolution right now because working with a larger dimension document allows more flexibility later on in my workflow. I have also found that I get higher quality results working with more pixels. I eventually do my final sharpening & resizing when I fit all of my component gifs to a main PSD composition file (that's of Tumblr dimension).

i.) To use Smart Filters, convert your gif to a Smart Video Layer.

As an aside, I like to work with everything in 0.03s until I finish everything (then correct the frame delay to 0.05s when I upload my panels onto Tumblr).

For convenience, I use my own action pack to first set the frame delay to 0.03s (highlighted in yellow) and then convert to timeline (highlighted in red) to access the Video Timeline interface. To play an action, press the play button highlighted in green.

Once you've converted this gif to a Smart Video Layer, you'll see the Video Timeline interface as follows:

ii.) Select your gif (now as a Smart Layer) and go to Filter > Neural Filters

Installing Neural Filters:

Install the individual Neural Filters that you want to use. If the filter isn't installed, it will show a cloud symbol (highlighted in yellow). If the filter is already installed, it will show a toggle button (highlighted in green)

When you toggle this button, the Neural Filters preview window will look like this (where the toggle button next to the filter that you use turns blue)

4. Using Neural Filters

Once you have installed the Neural Filters that you want to use in your gif, you can toggle on a filter and play around with the sliders until you're satisfied. Here I'll walkthrough multiple concrete examples of how I use Neural Filters in my giffing process.

Example 1: Image enhancement | sample gifset

This is my typical Stage I Neural Filters gifmaking workflow. When giffing older or more niche media releases, my main concern is the video compression that leads to a lot of artefacts in the screencapped / video clipped gifs.

To fix the artefacts from compression, I go to Filter > Neural Filters, and toggle JPEG Artefacts Removal filter. Then I choose the strength of the filter (boxed in green), output this as a Smart Filter (boxed in yellow), and press OK (boxed in red).

Note: The filter has to be fully processed before you could press the OK button!

After applying the Neural Filters, you'll see "Neural Filters" under the Smart Filters property of the smart layer

Flatten / render your gif

Example 2: Facial enhancement | sample gifset

This is my routine use case during my Stage I Neural Filters gifmaking workflow. For musical artists (e.g. Maisie Peters), YouTube is often the only place where I'm able to find some videos to prepare gifs from. However even the highest resolution video available on YouTube is highly compressed.

Go to Filter > Neural Filters and toggle on Photo Restoration. If Photoshop recognises faces in the image, there will be a "Facial Enhancement" slider under the filter settings.

Play around with the Photo Enhancement & Facial Enhancement sliders. You can also expand the "Adjustment" menu make additional adjustments e.g. remove noises and reducing different types of artefacts.

Once you're happy with the results, press OK and then flatten / render your gif.

Example 3: Colour Manipulation | sample gifset

Want to make a colourful gifset but the source video is in B&W? This is where Colourise from Neural Filters comes in handy! This same colourising approach is also very helpful for colouring poor-lit scenes as detailed in this tutorial.

Here's a B&W gif that we want to colourise:

Highly recommended: add some adjustment layers onto the B&W gif to improve the contrast & depth. This will give you higher quality results when you colourise your gif.

Go to Filter > Neural Filters and toggle on Colourise.

Make sure "Auto colour image" is enabled.

Play around with further adjustments e.g. colour balance, until you're satisfied then press OK.

Important: When you colourise a gif, you need to double check that the resulting skin tone is accurate to real life. I personally go to Google Images and search up photoshoots of the individual / character that I'm giffing for quick reference.

Add additional adjustment layers until you're happy with the colouring of the skin tone.

Once you're happy with the additional adjustments, flatten / render your gif. And voila!

Note: For Colour Manipulation, I use Colourise in my Stage I workflow and Colour Transfer in my Stage II workflow to do other types of colour manipulations (e.g. transforming the colour scheme of the component gifs)

Example 4: Artistic Effects | sample gifset

This is where I use Neural Filters for the bulk of my Stage II workflow: the most enjoyable stage in my editing process!

Normally I would be working with my big composition files with multiple component gifs inside it. To begin the fun, drag a component gif (in PSD file) to the main PSD composition file.

Resize this gif in the composition file until you're happy with the placement

Duplicate this gif. Sharpen the bottom layer (highlighted in yellow), and then select the top layer (highlighted in green) & go to Filter > Neural Filters

I like to use Style Transfer and Landscape Mixer to create artistic effects from Neural Filters. In this particular example, I've chosen Landscape Mixer

Select a preset or feed a custom image to the filter (here I chose a texture that I've on my computer)

Play around with the different sliders e.g. time of the day / seasons

Important: uncheck "Harmonise Subject" & "Preserve Subject" - these two settings are known to cause performance issues when you render a multiframe smart object (e.g. for a gif)

Once you're happy with the artistic effect, press OK

To ensure you preserve the actual subject you want to gif (bc Preserve Subject is unchecked), add a layer mask onto the top layer (with Neural Filters) and mask out the facial region. You might need to play around with the Layer Mask Position keyframes or Rotoscope your subject in the process.

After you're happy with the masking, flatten / render this composition file and voila!

Example 5: Putting it all together | sample gifset

Let's recap on the Neural Filters gifmaking workflow and where Stage I and Stage II fit in my gifmaking process:

i. Preparing & enhancing the component gifs

Prepare all component gifs and convert them to smart layers

Stage I: Add base colourings & apply Photo Restoration / JPEG Artefacts Removal to enhance the gif's image quality

Flatten all of these component gifs and convert them back to Smart Video Layers (this process can take a lot of time)

Some of these enhanced gifs will be Rotoscoped so this is done before adding the gifs to the big PSD composition file

ii. Setting up the big PSD composition file

Make a separate PSD composition file (Ctrl / Cmmd + N) that's of Tumblr dimension (e.g. 540px in width)

Drag all of the component gifs used into this PSD composition file

Enable Video Timeline and trim the work area

In the composition file, resize / move the component gifs until you're happy with the placement & sharpen these gifs if you haven't already done so

Duplicate the layers that you want to use Neural Filters on

iii. Working with Neural Filters in the PSD composition file

Stage II: Neural Filters to create artistic effects / more colour manipulations!

Mask the smart layers with Neural Filters to both preserve the subject and avoid colouring issues from the filters

Flatten / render the PSD composition file: the more component gifs in your composition file, the longer the exporting will take. (I prefer to render the composition file into a .mov clip to prevent overriding a file that I've spent effort putting together.)

Note: In some of my layout gifsets (where I've heavily used Neural Filters in Stage II), the rendering time for the panel took more than 20 minutes. This is one of the rare instances where I was maxing out my computer's memory.

Useful things to take note of:

Important: If you're using Neural Filters for Colour Manipulation or Artistic Effects, you need to take a lot of care ensuring that the skin tone of nonwhite characters / individuals is accurately coloured

Use the Facial Enhancement slider from Photo Restoration in moderation, if you max out the slider value you risk oversharpening your gif later on in your gifmaking workflow

You will get higher quality results from Neural Filters by working with larger image dimensions: This gives Neural Filters more pixels to work with. You also get better quality results by feeding higher resolution reference images to the Neural Filters.

Makeup Transfer is more stable when the person / character has minimal motion in your gif

You might get unexpected results from Landscape Mixer if you feed a reference image that don't feature a distinctive landscape. This is not always a bad thing: for instance, I have used this texture as a reference image for Landscape Mixer, to create the shimmery effects as seen in this gifset

5. Testing your system

If this is the first time you're applying Neural Filters directly onto a gif, it will be helpful to test out your system yourself. This will help:

Gauge the expected rendering time that you'll need to wait for your gif to export, given specific Neural Filters that you've used

Identify potential performance issues when you render the gif: this is important and will determine whether you will need to fully playback your gif before flattening / rendering the file.

Understand how your system's resources are being utilised: Inputs from Windows PC users & Mac users alike are welcome!

About the Neural Filters test files:

Contains six distinct files, each using different Neural Filters

Two sizes of test files: one copy in full HD (1080p) and another copy downsized to 540px

One folder containing the flattened / rendered test files

How to use the Neural Filters test files:

What you need:

Photoshop 2022 or newer (recommended: 2023 or later)

Install the following Neural Filters: Landscape Mixer / Style Transfer / Colour Transfer / Colourise / Photo Restoration / Depth Blur

Recommended for some Apple Silicon-based MacBook Pro models: Enable High Power Mode

How to use the test files:

For optimal performance, close all background apps

Open a test file

Flatten the test file into frames (load this action pack & play the “flatten” action)

Take note of the time it takes until you’re directed to the frame animation interface 

Compare the rendered frames to the expected results in this folder: check that all of the frames look the same. If they don't, you will need to fully playback the test file in full before flattening the file.†

Re-run the test file without the Neural Filters and take note of how long it takes before you're directed to the frame animation interface

Recommended: Take note of how your system is utilised during the rendering process (more info here for MacOS users)

†This is a performance issue known as flickering that I will discuss in the next section. If you come across this, you'll have to playback a gif where you've used Neural Filters (on the video timeline) in full, prior to flattening / rendering it.

Factors that could affect the rendering performance / time (more info):

The number of frames, dimension, and colour bit depth of your gif

If you use Neural Filters with facial recognition features, the rendering time will be affected by the number of characters / individuals in your gif

Most resource intensive filters (powered by largest machine learning models): Landscape Mixer / Photo Restoration (with Facial Enhancement) / and JPEG Artefacts Removal

Least resource intensive filters (smallest machine learning models): Colour Transfer / Colourise

The number of Neural Filters that you apply at once / The number of component gifs with Neural Filters in your PSD file

Your system: system memory, the GPU, and the architecture of the system's CPU+++

+++ Rendering a gif with Neural Filters demands a lot of system memory & GPU horsepower. Rendering will be faster & more reliable on newer computers, as these systems have CPU & GPU with more modern instruction sets that are geared towards machine learning-based tasks.

Additionally, the unified memory architecture of Apple Silicon M-series chips are found to be quite efficient at processing Neural Filters.

6. Performance issues & workarounds

Common Performance issues:

I will discuss several common issues related to rendering or exporting a multi-frame smart object (e.g. your composite gif) that uses Neural Filters below. This is commonly caused by insufficient system memory and/or the GPU.

Flickering frames: in the flattened / rendered file, Neural Filters aren't applied to some of the frames+-+

Scrambled frames: the frames in the flattened / rendered file isn't in order

Neural Filters exceeded the timeout limit error: this is normally a software related issue

Long export / rendering time: long rendering time is expected in heavy workflows

Laggy Photoshop / system interface: having to wait quite a long time to preview the next frame on the timeline

Issues with Landscape Mixer: Using the filter gives ill-defined defined results (Common in older systems)--

Workarounds:

Workarounds that could reduce unreliable rendering performance & long rendering time:

Close other apps running in the background

Work with smaller colour bit depth (i.e. 8-bit rather than 16-bit)

Downsize your gif before converting to the video timeline-+-

Try to keep the number of frames as low as possible

Avoid stacking multiple Neural Filters at once. Try applying & rendering the filters that you want one by one

Specific workarounds for specific issues:

How to resolve flickering frames: If you come across flickering, you will need to playback your gif on the video timeline in full to find the frames where the filter isn't applied. You will need to select all of the frames to allow Photoshop to reprocess these, before you render your gif.+-+

What to do if you come across Neural Filters timeout error? This is caused by several incompatible Neural Filters e.g. Harmonisation (both the filter itself and as a setting in Landscape Mixer), Scratch Reduction in Photo Restoration, and trying to stack multiple Neural Filters with facial recognition features.

If the timeout error is caused by stacking multiple filters, a feasible workaround is to apply the Neural Filters that you want to use one by one over multiple rendering sessions, rather all of them in one go.

+-+This is a very common issue for Apple Silicon-based Macs. Flickering happens when a gif with Neural Filters is rendered without being previously played back in the timeline.

This issue is likely related to the memory bandwidth & the GPU cores of the chips, because not all Apple Silicon-based Macs exhibit this behaviour (i.e. devices equipped with Max / Ultra M-series chips are mostly unaffected).

-- As mentioned in the supplementary page, Landscape Mixer requires a lot of GPU horsepower to be fully rendered. For older systems (pre-2017 builds), there are no workarounds other than to avoid using this filter.

-+- For smaller dimensions, the size of the machine learning models powering the filters play an outsized role in the rendering time (i.e. marginal reduction in rendering time when downsizing 1080p file to Tumblr dimensions). If you use filters powered by larger models e.g. Landscape Mixer and Photo Restoration, you will need to be very patient when exporting your gif.

7. More useful resources on using Neural Filters

Creating animations with Neural Filters effects | Max Novak

Using Neural Filters to colour correct by @edteachs

I hope this is helpful! If you have any questions or need any help related to the tutorial, feel free to send me an ask 💖

[hauntedsprings]

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[candylandphotos]

Dramatic lipstick beauty makeup model cosmetics lipstick beauty❤️

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[saintjosie]

hi, anon who had that dream about transforming into you here

told my girlfriend about the dream and she immediately made me try on one of her skirts to go spin it in front of the mirror and I think I felt something..

we were gonna go shopping this weekend anyway and she's probably gonna make me try on dresses and stuff (that skirt was the only thing she had that would fit me) and she really wants to put makeup on me for a cute day out and I think I might just let her

I might be getting forcefemmed a bit, here

I'm not opposed to it

huh okay well now that’s interesting. when i saw your other ask i definitely thought you were a trans woman cause…well. i mean you had a dream about turning into a specific trans woman haha.

but it sounds like you’re on a journey and here for the ride so i’m here for it!

have fun!

[lunarlianna]

Medusa Asteroid ( 149)

The Medusa myth is a compelling tale encompassing themes of power, fear and transformation. Medusa, born from the sea gods Phorcys and Ceto, was the only mortal among the Gorgon sisters. Originally, Medusa was a stunning maiden who captured the attention of Poseidon, leading to a grievous violation within the sacred confines of Athena's temple. In order to protect her, Athena transformed Medusa's hair into a mass of serpents, bestowing upon her a petrifying gaze. Medusa's astrological connection with the asteroid 149 suggests her influence recurs periodically, like seasons, lasting about 3.2 years. This implies cyclic challenges and growth tied to her themes.

Her family lineage underscores sibling rivalry and a sense of being different. After her transformation, Medusa retreats from the world, which can reflect where we tend to hide. Confronting these hidden truths requires courage and wisdom. Medusa's connection to Athena links her to Jupiterian qualities, offering insights when considering her placement with Jupiter in your chart. Some individuals with a strong Medusa presence may struggle with self-perception, seeing themselves as a metaphorical monster in the mirror. Others may possess an intimidating gaze that isolates them. Medusa's myth explores profound psychological and ethical themes, emphasizing self-awareness, ethical choices, and facing consequences. In astrology, Medusa indicates a swift and forceful defense mechanism to protect oneself, potentially causing tension, wounds, and unjust criticism in specific life areas, ultimately prompting personal growth.

Medusa in the 1st house: can give you a magnetic and intense presence that sometimes triggers negative reactions from strangers. Your hair and eyes, tends to draw attention, potentially making you a target for bullies or disrespectful comments in childhood. You may tend to stay hidden and to hide your body but you always end up being villainized. However, your transformative journey involves transcending these adversities. You rise above others' insecurities and boldly embrace your individuality. Empowering yourself by disregarding hurtful comments, you nurture self-appreciation and self-confidence despite societal pressures to conform.

Medusa in the 2nd house: can make you appear very self-assured and confident but you might find it difficult to see your own self-worth. Your voice may be quite attractive, and you might excel in business or singing. Financial success and possessions could come easily, but you may also face envy for your wealth. You may tend to hide the possession that you have and the inheritance that you received, especially from your husband. However, you can transform from this by maintaining your dignity, adapting to change, and valuing inner beauty over material possessions. Your makeup style may accentuate your allure, but be cautious of attracting unwanted attention in relationships.

Medusa in the 3rd house: may lead to tension with siblings and peers. In early years you may be quite shy and scared to express your opinion. In the neighborhood or with your siblings, things that go wrong might end up being attributed to you. Your social interactions may lead you to encounter individuals who are less than truthful, which can be frustrating. In some cases, people might misunderstand your intentions, labeling you as two-faced or even anti-social, especially if you're more introverted. However, your transformation comes by becoming more confident and setting boundaries, expressing your opinions assertively, and speaking up courageously when needed. Your ability to address uncomfortable truths may inspire others to do the same.

Medusa in the 4th house: can trigger negative reactions from family members. You might inherit certain challenging behaviors from an older relative and sense negative energy at home, possibly due to constant parental arguments. The them around you home can be quite unconventional, have an edgy look with marine and blue vibes to it. Your strong self-awareness and purposefulness can make it difficult for others to deceive or influence you. You've learned to establish your inner sanctuary, and you're protective of your emotions, possibly due to early criticism from a family member. This can lead to a desire for control and a slow transition when getting out of your comfort zone around others.

Medusa in the 5th house: with this placement people may envy or have hidden agendas, especially when you express your full self. You may tend to hide your art work and your creative endeavors, especially when younger. A lack of desire for children may bring you rumors, criticize and scandals. You're often villainized for outgrowing relationships and embracing change. There's a remarkable ability to protect your passions with unwavering determination, refusing to succumb to societal pressures or stifling expectations. In your life, you may attract partners with abusive tendencies and face misunderstandings due to your sincere kindness.

Medusa in the 6th house: people may envy your disciplined approach to daily life and work. In early years you might have encountered challenges with schoolmates and later, colleagues at work, a consistent inclination toward people-pleasing is noticeable. You've transformed from a people-pleaser to someone who values personal freedom and control. You're protective of your routines and may confront those who disrupt them, also you may like to adopt unusual pets and are very protective over them. You maintain a keen sense of discernment, especially regarding manipulative individuals, particularly men.

Medusa in the 7th house: your relationships may have faced challenges, and you could have experienced envy from others. People might see you as the peacemaker, but when you rebel, you face criticism. Controlling dynamics may have been part of your past relationships, and you may have experienced manipulation or guilt-tripping. People may envy your romantic connections, and sabotage could taint your relationships. You're villainized for not conforming to a one-dimensional image, for having your own vulnerabilities and complexities. To transform, reevaluate your role in relationships, recognize that you're not solely a caretaker, and insist on mutual partnership and empathy from others.

Medusa in the 8th house:  with this placement, you may encounter challenges in your intimate life due to being oversexualized. Loved ones might underestimate your pain, assuming you're always strong. Expressing yourself is often met with dismissal or minimization of your trauma. Your interactions can be intense and alluring, sometimes leading to obsessions, especially in intimate relationships. You tend to attract controlling individuals and even stalkers, people that usually want to know all your secrets. Some may envy your constant transformation, which can lead to competition or backbiting. Transformation comes for owning your sexuality and being in control of your finances. Remember, your personal growth is something to be proud of, despite others' negativity.

Medusa in the 9th house: your profound wisdom and exceptional intelligence often set you apart. While your deep knowledge and unique beliefs may not always find immediate acceptance, they are a testament to your unwavering commitment to your values. You naturally challenge cultural and religious norms; your spiritual journey is highly transformative and you usually hide your spiritual beliefs. It's important to recognize that your wisdom and spiritual insights have the potential to inspire and enlighten others, even when they struggle to fully comprehend your perspective.

Medusa in the 10th house: can create a unique journey in your work environment, where you might unknowingly trigger feelings of jealousy and face unkind energies from others. Your public image tends to be captivating, but this can occasionally result in clashes with government or legal matters. Challenges in your career and with authority figures are not uncommon with this placement, as there may have been expectations from your father for you to follow in his footsteps. As you age, you're likely to discover a growing sense of personal power and influence. It's important to recognize that these experiences have shaped you, and they offer opportunities for personal growth and transformation.

Medusa in the 11th house: you might keep your dreams and ambitions hidden because of the jealousy and envy you witnessed from your friends during your early years. Your upbringing might have exposed you to less-than-ideal community conditions, which may have led to toxic friendships and betrayals from people you considered friends. However, you do have genuine friends who share interests in astrology, spirituality, or religion with you, and these connections are meaningful. People might judge you or be envious, but this likely stems from their own insecurities. You're resilient and have the potential to make a positive impact on your community and the world in your own unique way.

Medusa in the 12th house: you might have experienced a pattern of encountering hidden adversaries in your life, which could be tied to karmic elements. This placement could also suggest a tendency to turn to intoxicants, like alcohol, which might symbolize a form of personal poison. Many with this placement may feel a strong bond with water elements, often expressing it through tattoos or jewelry featuring water symbols, seashells, or even snakes. Vivid snake dreams can serve as cautionary messages, urging vigilance against hidden adversaries. Your spiritual pursuits might be perceived as disruptive to community and family norms, causing some to view you as a threat due to your ability to see through deception when others can't.  Balancing vulnerability, self-protection, skepticism, and warmth highlights the need for compassion when confronting hidden traumas and fears in this placement.

[astroeleanor]

𓍢ִ໋💅🏻. ݁ ˖💆🏻‍♀️ ASTROLOGY BEAUTY SECRETS EXPOSED: How To Glow Up𓍢ִ໋💆🏻‍♀️. ݁ ˖💅🏻

(ᴗ͈ˬᴗ͈)ꕤ.ﾟ✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚v✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡(ᴗ͈ˬᴗ͈)

Your Rising Sign, often referred to as your Ascendant, is the key to unlocking your true potential in terms of your appearance and personal magnetism. Embracing the archetype associated with your Rising Sign and taking into account the degree of your Ascendant can be a transformative journey towards enhancing your allure and making a lasting impression.

The Rising Sign colors the way you express yourself and how you're perceived by those around you. By aligning with its energies, you're tapping into a unique blueprint that can help you enhance your physical appearance, style, and the vibes you project.

Moreover, the degree of your Ascendant adds dimension to this equation. It refines and nuances the qualities associated with your Rising Sign, providing a deeper understanding of your beauty archetype and how you interact with the world. Exploring the specific degree of your Ascendant allows you to fine-tune your self-awareness, making it possible to elevate your charisma and presence in any social context.

(ᴗ͈ˬᴗ͈)ꕤ.ﾟ✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚v✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡(ᴗ͈ˬᴗ͈)

ARIES – 1°, 13°, 25°: Incorporate red clothing or accessories into your wardrobe, engage in high-intensity physical activities, opt for daring haircuts and styles, experiment with vibrant lip colors, and work on boosting your self-confidence, as inner beauty shines through.

TAURUS – 2°, 14°, 26°: Choose a signature fragrance that exudes sensuality, accentuate your beauty with timeless jewelry pieces, opt for fabrics and textures that feel comfortable against your skin, take your time with beauty rituals, indulge in massages and self-care, and spend time in nature to recharge your energy and maintain a healthy glow.

GEMINI – 3°, 15°, 27°: Emphasize your eyes with playful eyeshadow colors and mascara to highlight your expressive nature, build a wardrobe with versatile pieces that allow you to express different facets of your personality, and experiment with a wide range of makeup looks to match your ever-changing nature.

CANCER – 4°, 16°, 28°: Opt for soft, natural makeup looks that enhance your gentle features, choose clothing that is comfortable and cozy, reflecting your desire for emotional security, and incorporate gentle, nurturing skincare products that cater to your sensitive nature.

LEO – 5°, 17°, 29°: Go for a sun-kissed look, choose regal and luxurious clothing that reflects your royal nature, adorn yourself with elegant and eye-catching jewelry, and experiment with dramatic or blonde hairstyles and colors that draw attention to your hair.

VIRGO – 6°, 18°: Consider going for a natural and minimalistic approach to makeup and fashion, maintain well-manicured nails, choose efficient yet stylish clothing that reflects your practicality and attention to detail, and embrace your critical eye but balance it with self-compassion and self-confidence.

LIBRA – 7°, 19°: Consider hairstyles that highlight your facial symmetry, opt for soft and pastel shades in makeup and clothing, practice good posture to project elegance and grace in your appearance, choose clothing that is elegant and refined, and cultivate inner harmony and peace, as your inner balance is reflected in your outer beauty.

SCORPIO – 8°, 20°: Emphasize your intense and mysterious eyes with smoky eye makeup or eyeliner, incorporate darker and more sensual colors in your makeup and clothing choices, and keep an air of mystery and privacy about yourself, as it adds to your enigmatic beauty.

SAGITTARIUS – 9°, 21°: Incorporate bright and vibrant colors in your makeup and clothing, opt for oversized clothing or sporty fashion that complements your on-the-go lifestyle, and cultivate a sense of wanderlust and curiosity, as it adds to your inner and outer beauty.

CAPRICORN – 10°, 22°: Choose classic and timeless makeup and fashion looks, select neutral and earthy tones, accessorize with high-quality pieces, cultivate self-confidence and authority in your demeanor, and invest in building an elegant wardrobe.

AQUARIUS – 11°, 23°: Build an eclectic wardrobe with a mix of vintage and contemporary pieces, invest in your dental care and skin care, express your individuality through your makeup, hairstyle, and fashion choices, and choose fragrances that are light, airy, and fresh.

PISCES – 12°, 24°: Experiment with soft, dreamy, and ethereal makeup looks, incorporate oceanic colors like blues and greens, choose clothing and fabrics with soft and flowing textures, and cultivate spiritual growth and awareness, which can add depth to your beauty.

(ᴗ͈ˬᴗ͈)ꕤ.ﾟ✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚v✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡(ᴗ͈ˬᴗ͈)

🩸 I explore this topic in-depth on Youtube.

I’m so excited to share this information with you because I wish I could’ve had a video like this when I was younger. Brainstorming, filming & editing it was such a healing experience.

Anyway, I’m hoping it will help the girls, boys, they & thems who need it! <3

If you're excited to embark on this journey, tap the preview!

🌹 Additionally, I created a freebie that you can download with Bonus Tips for EACH Rising Sign to enhance your Glow Up Journey even further. TAP HERE TO DOWNLOAD THE FREE E-BOOK.

(ᴗ͈ˬᴗ͈)ꕤ.ﾟ✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚v✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡(ᴗ͈ˬᴗ͈) Thank you for taking the time to read my post! Your curiosity & engagement mean the world to me. I hope you not only found it enjoyable but also enriching for your astrological knowledge. Your support & interest inspire me to continue sharing insights & information with you. I appreciate you immensely. • 🕸️ JOIN MY PATREON for exquisite & in-depth astrology content. You'll also receive a free mini reading upon joining. :) • 🗡️ BOOK A READING with me to navigate your life with more clarity & awareness. (ᴗ͈ˬᴗ͈)ꕤ.ﾟ✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡♡˚v✧˚ ༘ ⋆｡♡˚✧˚ ༘ ⋆｡(ᴗ͈ˬᴗ͈)

[bimbosanddolls]

Kiki,

What advice can you give to someone starting their bimbo transformation/journey?

Oh gosh, this is a good question and one that I think I probably answer a little different every time I answer it. But the biggest piece of advice I can give is this:

Barbie wasn't built in a day.

Bimbofication is a long process and one that, depending on what exactly you want your bimbo journey to look like, can be very expensive and time-intensive.

Here are some good questions to ask yourself:

"What kind of bimbo do I want to be?"

"Do I want to be all-natural or plastic fantastic?"

"What does my ideal style look like? Will I need new clothes, makeup, etc?"

Once you have some answers, you can start to develop a real plan to get you where you wanna be! Make a checklist of your goals so you can celebrate all the progress you make along the way! I find that really important to do because as much as you might want to do everything all at once, bimbofication takes time.

I hope that helps even a little! My DMs and asks are always open if you, or anyone, has any more questions!

[outfitqueer]

@outfitqueer 🏳️‍⚧️ Hand drawing

Back Then: Halfway Through My Transformation and Loving the Journey

Honestly, my whole transition journey has been a mix of highs and lows. Figuring out who I am and finally being able to live that truth out loud has been a total game-changer.

It wasn’t just about the physical changes. Finding my style and that perfect look was a big deal, but the real transformation happened inside.

I had to learn to embrace every part of myself, even the bits that scared me. It wasn’t always easy, but every step was worth it.

Now, I’m living my truth, and let me tell you, it feels incredible to finally be myself.

If you’re interested in diving deeper, check out these free books about trans experiences—they’ve been a big part of my journey too

https://www.amazon.com/dp/B0DF6LQ7P9 Free Kindle Edition

Already Trans: What Next? eBook : Knight, Skylar: Kindle Store

https://www.amazon.com/dp/B0CW1JVVMV My Trans Way Forward: Becoming Me -Free Kindle Edition

https://www.amazon.com/dp/B0CNYWZFV9 Love Beyond Labels: Transgender Romance Tales -Free Kindle Edition

https://www.amazon.com/dp/B0CQVNQ5JB Trans Dragon tattoo: Portraits of Trans Resilience-Free Kindle Edition

https://www.amazon.com/dp/B0CPDJD6G6 Trans Intimate Poems: Illustrated Transgender Poems-Free Kindle Edition

https://www.amazon.com/dp/B0CRMJMN92 Trans Motivation for Life: Empowering Your Trans Journey-Free Kindle Edition

https://www.amazon.com/dp/B0CR8J5YVZ Aria Nakamura: Transgender Superhero-Free Kindle Edition

https://www.amazon.com/dp/B0CR7H3ZMK Marcela: Transgender superhero-Free Kindle Edition

https://www.amazon.com/dp/B0CSF6DG6L Trans Sensory Exploration: A Journey of Intimacy, Connection, and Illustrated Beauty-Free Kindle Edition

https://www.amazon.com/dp/B0CVBG3886 Shades of Trans: Colours in Transgender Narratives-Free Kindle Edition

https://www.amazon.com/dp/B0CTXDSDSC Trans Erotic Art: Sensual Art Transformations-Free Kindle Edition

https://www.amazon.com/dp/B0CTSZPK32 Trans Lingerie: Intimate Expression Beyond Lace and Labels-Free Kindle Edition

https://www.amazon.com/dp/B0CTNV6WXQ Trans Pride Phoenix: Soaring Beyond Labels-Free Kindle Edition

https://www.amazon.com/dp/B0CTCZ1T46 Hug Yourself: My Trans Heartfelt Personal Hug to You-Free Kindle Edition

https://www.amazon.com/dp/B0CT8P8KZ9 Sherla Translock: Trans Detective Stories: The Trans Brilliance Within -Free Kindle Edition

https://www.amazon.com/dp/B0CT1F18WT Trans Love Poems: Verses from the Heart of Trans-Free Kindle Edition

https://www.amazon.com/dp/B0CSWG39JL Vanys: Trans Cosmic Adventure-Free Kindle Edition

https://www.amazon.com/dp/B0CSSTT2YV Trans Wizard Stories: A wonder of Trans Magic and Self-Discovery -Free Kindle Edition

https://www.amazon.com/dp/B0CS9RTL7G Trans Sensuality: Depths of Intimacy-Free Kindle Edition

https://www.amazon.com/dp/B0CRZRXN9Y Trans Angels: Collection of Myth Stories-Free Kindle Edition

https://www.amazon.com/dp/B0CRXNP7ZB Trans Superpower: Beautifully Illustrated Trans Bodies-Free Kindle Edition

https://www.amazon.com/dp/B0CR1SX49Q Trans Butterfly Makeup: Trans Makeup and Colour as Self-Expression -Free Kindle Edition

https://www.amazon.com/dp/B0CQGLKYHM Rainbows, Resilience, and a Dash of Sass: Trans Tales to Tickle Your Funny Bone-Free Kindle Edition

https://www.amazon.com/dp/B0CP4D12WW Blossoming True: Transgender Romance-Free Tales Kindle Edition

https://www.amazon.com/dp/B0CVFY64LL Trans Humor: Laughing Along the Path of Transition-Free Kindle Edition

https://www.amazon.com/dp/B0CNS7FSS7 Trans Spirit : Transgender Poems Illustrated-Free Kindle Edition

https://www.amazon.com/dp/B0CQK43QV9 Trans Colourful Identities: A Colouring Journey for Trans Expression Paperback

@outfitqueer 🏳️‍⚧️