#it's not necessarily beliefs in spirits+magic

[silverity]

i'm gonna make my painful contribution to The Discourse and say i do not see the harm in women reclaiming female centric spirituality.

i am not a religious person nor do i want to become one but spirituality is also about culture, community and celebration. i would much rather women celebrate nature, the female form, and "divine femininity" than patriarchal phallocentric religions. that "divine femininity" is used pejoratively has always tickled me considering we live in a world hooked on divine masculinity. the old matricentric religions are really the only form of female culture devoid of male-centric worship we can grasp at, since men have dominated our belief systems for thousands of years. and women learning about the old religions is the best way to unravel the myth of the male creator, and realise it is really women who are the closest thing to a "god" on Earth.

there's also an element here, which i think is deeply capitalist, patriarchal, and a little racist, of people considering the connection to & celebration of nature as somehow primitive. i think that the lifestyles most of us live now, with none of us knowing anything about the land around us is actually very infantile and regressive for humanity as a whole. the ways of life we consider "primitive" (primitive communism, matrilineal societies) are really what we need to find ways to return to post-capitalism. they were in tune to nature, sustainable, and much more communal & equal. how can nature be primitive or ascientific when science *is* in nature, and the practices of these old societies were early scientific discoveries & practices. as a Black person, my community is often trying to reclaim our lost practices. it makes sense to me that women would try to do so too.

[songsofbloodandwater]

"We generally perceive time as a linear construct—it moves in one direction — forward. Perhaps though, the spirits of the Otherworld, being free of other mortal laws might also find themselves free from the forward movement of time. This means they could, in theory, see past or future events at will."

—Death's Head: Animal Skulls in Witchcraft & Spirit Work (2022) by Blake Malliway

[simpforsolas]

So I've seen a some discussion of people both criticizing and defending the DATV companions for being nice to each other. And I think the arguments from both sides are being a little bit misconstrued, which is honestly understandable. I think that often when something bothers us in fiction, it's hard to put into words exactly what it is. So as we try our best to express ourselves, it may not end up getting to the point of what the issue actually is (this is also why it can be tough for writers to properly address criticism - the readers providing the criticism might not be accurately diagnosing the root of the problem, so their attempts to fix it are shallow and don't actually address the issue).

Now I obviously don't speak for everyone, but I do think that a good amount of the people saying they want the DATV crew to be meaner don't actually mean they literally just want people to be rude and insulting each other for no reason. I think it boils down to three things that the new crew was missing:

Inability to really feel how the companion's backstories form their unique worldview

Lack of conflict between companions

Limited relationship dynamics between Rook and the companions

Inability to feel how companion's backstories form their worldview

In previous Dragon Age games, the characters frequently discussed and argued topics of philosophy, faith, politics, and beliefs. They came from all different backgrounds. You had Morrigan, a hedge mage raised to believe in self-preservation, teaming up with an Andrastian circle mage and former templar. Their beliefs and worldviews are, at their core, at odds with each other. The game doesn't necessarily try to make you believe one way or another, it simply drops you into the world and allows you to interact with these character, see their interactions with each other, and draw your own conclusions. In Dragon Age Inquistion, you have Cole, a spirit of compassion, teaming up with Vivienne, who believes the circle teachings that spirits are demons and want to possess people, and Sera, who represents the perspective of the common people that are afraid of all things magical or fade-related. You have Solas, a staunch individualist who believes in freedom for all, Cassandra, a faithful Andrastian who follows her own inner compass even when at odds with the institution of the Chantry, and Iron Bull, a Ben-Hassrath agent who believes in the Qun not because he's a philosopher and has decided that's what works best, but because that's how he was raised and so far, the Qun has worked for him. So in previous Dragon Age titles, you have people whose worldviews and beliefs are fundamentally at odds with each other, and whose actions and dialogues are a direct result of those beliefs. Veilguard really downplayed the importance of religion in Thedas, which isn't necessarily a problem in and of itself. In DA2, the only companion with strong religious beliefs is Sebastian. However, you had Anders who believed strongly in mage liberation, Fenris, who believed strongly in the dangers of magic, and Isabela, whose lack of belief and lack of respect for religion/beliefs led to one of the game's biggest conflicts. Discussion of religion and philosophy was always a huge part of the Dragon Age games, so when they almost entirely removed that element and didn't replace it with other types of belief that could lead to meaningful differences of opinion, we were just left with nothing of substance to really talk about. This isn't saying that the companions don't have things they believe in, but it's just not the same as characters from previous games. In general, their backgrounds don't form a unique worldview that results in differences of opinions and interesting conflict. Which brings my to my next point:

Lack of conflict between companions

There's a huge spectrum between "everyone is friends and always gets along" and "everyone hates each other and is happy when their ally is sold into slavery." In fact, fans often get really into fictional relationships that have quite a bit of conflict. Speaking for myself, I love relationships where two people may fight or disagree, but they truly care for one another and would willingly put themselves in harm's way to protect one another. So I think when a lot of people say the companions get along too well, they don't necessarily mean that they want them to all hate each other (maybe some do). They mean that they just want there to be interesting interpersonal conflicts. (I personally would love for a companion pair to argue a lot, but when it comes down to it, they actually really care about each other) Why do we want this? Well first, conflict just makes things more interesting. But I think that it also ties into point 1. In this game, the companions simply don't seem passionate enough about what they believe to argue for it, or, if they are, there's not anyone who challenges their beliefs and forces them to defend their position. I would say that Emmrich is very passionate about his love for spirits and necromancy, two things which are seen as weird and dangerous by most people in Thedas. However, there's almost no chance for him to passionately argue for his worldview because no one challenges it. There is that one scene with Taash finding his passion for working with the dead creepy, but as soon as the issue comes up, it's resolved. Compare that to Solas, where a big part of his characterization is love for spirits and frustration with fear and ignorance leading people to discriminate against what they don't understand. Having to face opposition to his beliefs, both in the world and within the inquisitor's inner circle (and sometimes the inquisitor themself), gives the writers the opportunities to emphasize core parts of his characterization.

On a final note for this section, it's just more interesting when different pairs of companions have unique relationships with each other. Solas and Cole's wholesome, mostly conflict-free friendship is made sweeter because you can compare it to Solas and Sera's relationship. It makes the relationships more meaningful when you can contrast it to how those same people click or don't click with other companions.

Limited relationship dynamics with Rook

The final issue I want to talk about is how all this ties into Rook. In previous games, you could learn a lot about a character's beliefs by seeing what they approved and didn't approve of. Anders approves of supporting mages, Fenris doesn't. Leliana approves of compassion for strangers, Morrigan doesn't because why should she help people who can't help themselves, and also it's a waste of time. Cole greatly approves of helping people, Solas slightly approves of you asking questions, Cassandra approves of expressing belief in the Maker, and so forth and so on. Then depending on the choices you make, your approval actually makes a difference in how these companions view you as their leader. But in Veilguard... well either the companions don't have strong feelings about things, or Rook isn't allowed to make decisions that oppose the beliefs they do have. Because of this, there's basically no conflict between Rook and the team. From my understanding, worst relationship you can get with the team is "distant boss whose employees don't invite them to their work parties," but that's not the same as Cassandra hating you so much she gets drunk or getting specific rival scenes like in DA2 where companions react entirely differently because Hawke consistently acted in opposition to their beliefs.

Final thoughts

So when people criticize the companions not getting along, I think it's less to do with the fact that people want them to hate each other, and more to do with the fact that we want companions who have a strong worldview shaped by their backstory, and for that worldview being challenged to lead to interesting conflict. Whether that challenge comes from other companions, the world, or Rook themself, I don't care - I just want interesting and meaningful conflict that is arises because the companions are strong characters who believe in something.

[astra-ravana]

Meet Me At The Crossroads

Crossroads magick is one of the most ancient and powerful forms of spiritual practice, rooted in folklore, myth, and occult traditions worldwide. The crossroads serve as a liminal space where different realms meet, making them ideal for transformation, communication with spirits, and supernatural workings. Let's explore the history, myths, practices associated with crossroads magick.

The Symbolism and Power of Crossroads

Crossroads are places where two or more paths meet, symbolizing transition, choices, and the convergence of the mundane and the mystical. In magickal traditions, they are seen as:

• Liminal Spaces – Areas where the veil between worlds is thin.

• Points of Decision – Representing life's choices and personal transformation.

• Spiritual Crossroads – Where humans, spirits, and deities can interact.

• Portals to the Otherworld – Allowing access to hidden knowledge and power.

The number of roads meeting affects the energy of the crossroads:

• Two-way crossroads (simple intersection) – Often used for general spellwork and divination.

• Three-way crossroads (Y-shape) – Associated with Hekate, the Fates, and feminine wisdom.

• Four-way crossroads (traditional crossroads) – The most commonly used for summoning spirits and transformative rituals.

Myths, Legends, and Superstitions

Many cultures have legends surrounding the mystical power of crossroads. Here are some notable myths and beliefs:

Greek and Roman Mythology

Hekate – The Greek goddess of witchcraft and magic is often depicted standing at a three-way crossroads with her torches, guiding souls and granting wisdom. Her followers left offerings called Hekate���s Suppers at crossroads for her favor.

Hermes/Mercury – A trickster and messenger god, he was the protector of travelers, psychopomps, and merchants. Crossroads were sacred to him, and statues called herms were placed at intersections to bring luck.

European Folklore

The Devil at the Crossroads – In European and later American folklore, it was believed that one could meet the Devil at a crossroads at midnight to make a pact for wealth, power, or skill (as in the famous story of blues musician Robert Johnson).

The Wild Hunt – A spectral procession of spirits, often led by Odin or other deities, was said to pass through crossroads. Seeing them was an omen of death.

Burial Superstitions – In medieval Europe, criminals and suicides were buried at crossroads to confuse their spirits and prevent hauntings.

Hoodoo and African Diaspora Traditions

Papa Legba – In Haitian Vodou and New Orleans Voodoo, Papa Legba is the gatekeeper of the crossroads, facilitating communication between humans and spirits.

The Crossroads Rite – In Hoodoo, one can go to the crossroads to make a deal with a spirit (not necessarily the Devil) to gain mastery in a skill, often by leaving offerings and performing rituals.

Asian Crossroads Beliefs

Shinto and Yokai – In Japanese folklore, crossroads were believed to be haunted by yurei (ghosts) and yokai (supernatural beings).

Chinese Folk Traditions – Paper offerings for spirits are often burned at crossroads to ensure the dead find their way.

Crossroads Magick Practices

Crossroads magick can be used for various purposes, including divination, spirit communication, curses, protection, and self-transformation.

Divination and Spirit Communication

• Perform scrying with a black mirror or water bowl at a crossroads at night.

• Use crossroads dirt in divination rituals to enhance psychic abilities.

• Ask a question, listen to the first words you hear or the first sign you see as an answer.

Spellwork and Rituals

• Offerings and Petitions – Leave food, coins, or candles to spirits or deities at the crossroads for guidance.

• Banishings and Uncrossings – Discard cursed items or perform cleansing rituals at a crossroads to remove negative energy.

• Empowerment and Mastery Rites – Go to the crossroads for seven nights, performing a skill (such as playing an instrument or reciting spells) to gain supernatural mastery.

Working with Spirits and Deities

• Call upon Hekate, Hermes, Papa Legba, or local spirits while standing at a crossroads, making offerings and asking for guidance.

• Use crossroads dirt in spell jars, protection sachets, or ritual circles to enhance power.

• Summon a spirit at midnight by drawing a symbol in the dirt, lighting candles, and calling their name.

Protection and Warding

• Place a small charm or a buried protective sigil at a crossroads to guard an area.

• Scatter salt or crushed eggshells at a crossroads to cleanse spiritual residue.

Crossroads Magick in Modern Practice

Today, crossroads magick is used in:

• Witchcraft and Paganism – Honoring deities like Hekate and Hermes, performing rituals, and collecting crossroads dirt.

• Hoodoo and Folk Magick – Working with spirits for skill mastery and protection.

• Urban Magick – Using intersections in cities as modern crossroads for rituals.

• Left-Hand Path Practices – Pact-making and spirit summoning.

Considerations

• Always research cultural traditions before incorporating them.

• Be respectful when leaving offerings (avoid littering).

• Ensure you protect yourself spiritually before summoning entities.

Hekate Crossroads Ritual (Road Opener)

Hekate, the goddess of the crossroads, is a powerful ally for removing obstacles, opening new opportunities, and guiding you on your path. This ritual calls upon her to clear blockages and illuminate the road ahead.

Needed:

• Three black candles

• A key

• Garlic or onions

• Honey or wine

• A written petition

• A bowl of spring water or Florida Water

• A small torch, lantern, or flashlight

Timing:

• Midnight is Hekate’s sacred hour, making it the most potent time.

• A dark moon (for deep transformation) or a new moon (for new beginnings).

• A Wednesday (for communication and movement) or a Saturday (for removing obstacles).

Instructions:

Preparation - Locate a physical crossroads where two or more roads meet. If that’s not possible, mark a symbolic crossroads in your home using salt, chalk, or stones. Stand in the center and take a few deep breaths, grounding yourself in the moment.

Invocation - Light the three black candles in a triangle around you, saying:

“Hekate, Torchbearer, Keeper of the Crossroads, I call to you. You who walk the liminal spaces, She who opens and closes the way, Come forth and guide me now.”

Place the key at the center of your ritual space and touch it, saying:

“With this key, I ask your blessing, Hekate Enodia, to open the roads before me.”

Pour a few drops of honey or wine onto the ground as an offering, saying:

“Mighty Hekate, accept this gift, and in your wisdom, clear my path.”

Removing Obstacles - Hold your petition and read it aloud, stating what you need cleared from your path. Example:

“Before me stand barriers unseen, doubts, fears, and paths unclear.

With your torches, Hekate, burn them away!

With your hounds, chase away misfortune!

With your key, unlock the way forward!”

Dip your fingers in the bowl of water and sprinkle it over your petition, saying:

“As water washes away the past, so too are my blockages removed.”

If safe, burn the petition in a fireproof dish, releasing it to the elements. If burning isn’t possible, tear it into small pieces and scatter them at the crossroads.

Opening the Way - Hold up the key and envision a golden path unfolding before you. Light your torch or flashlight and say:

“Hekate, light my way. With your guidance, I walk forward with confidence and clarity.”

Place the key in your pocket or wear it as a charm, symbolizing the road now open.

Closing - Leave garlic, onions, or additional honey at the crossroads as a final offering, saying:

“Hekate, Queen of the Crossroads, I thank you. May your blessings remain with me as I walk this new path.”

Walk away without looking back, trusting that the road is now open.

After the Ritual:

• Keep the key with you as a talisman for continued road-opening energy.

• Pay attention to dreams, signs, and synchronicities—Hekate often communicates through symbols.

• If possible, return to the crossroads in the coming days to leave a small token of gratitude.

Crossroads magick is a powerful, ancient practice that connects the worlds of the living, the dead, and the divine. Whether seeking wisdom, transformation, or supernatural aid, the crossroads serve as a gateway to profound mystical experiences. By honoring the spirits, respecting the traditions, and practicing responsibly, one can tap into the vast power of the crossroads.

[windvexer]

Heyy! If it’s not too much of a hassle what are some divination tips for tarot? Sometimes it feels like I am really good and than other times it’s like ehh

Sure, I could use a break before I start crocheting again 😅

I want to emphasize that tarot is one of those things where people really build up personal beliefs around it, so the following is in no way universal. It's all just what I currently feel and believe, heavily influenced by my beliefs as a spirit-working witch.

Most of the actual tips are at the end. I hope this helps!

Structures and Methodology

Tarot can't "magically" come up with valid answers no matter how it's put into use. It's a hammer and a screw situation; sometimes, using the tool incorrectly is less than useless.

Not all tarot spreads are very useful. The type of spread can have a huge influence on success. Try setting aside 'one question per card' spreads and see if that helps improve consistency in your results.

Not all tarot meanings are very useful. Tarot card meanings evolve and change over time. Modern meanings tend to be much more heavily skewed towards topics of introspection and self-help. Try reading books about the history and interpretations of tarot cards themselves to expand your understanding of each card. I recommend The Mystical Origins of the Tarot by Paul Huson for a strictly historical look.

Not all tarot questions are very useful. Learning how to phrase and frame questions, along with how to select a spread to place them in, are vital skills for the reader. Try focusing on strictly defined, open-ended questions.

Not every tarot deck is useful for every reader. It can come down to art and author meanings, but it can also come down to personal connection: a deck may work great for you for reading some types of questions, but fall flat on other types; or be more hit-or-miss. If you have multiple decks, try rotating between them or doing deck interviews to discover what types of questions they best address.

Memorizing the cards is not necessarily useful. It's not just that there are 78 cards, with 78 potential reversed meanings, each card in and of itself potentially having multiple meanings; it's also that depending on context, the core meaning can entirely change. Professional readers at events will pull out the guidebook and look up card meanings. There is no actual reason to try and memorize the cards unless you really just want to.

It's useful to have a map that helps navigate the cards. By adopting simple structures that paint large parts of the deck with broad meaning, interpretations can be easier to tackle. Another popular 'map' is the Fool's Journey.

You don't have to use the entire deck for every reading. Only using some parts of a deck to read is called reading with a restricted deck, and I really recommend practicing it as a way to develop a relationship with the deck structure. It can also be a very useful way to focus readings on one area of life (e.g., a new business venture reading may be read using only Wands and Pentacles).

That being said,

Check to see if cards are accidentally missing. Reading with a restricted deck is one thing, but I find my readings go weird if a card accidentally fell out and is lost.

You should take notes on your readings. I know it's a hassle, but the information you can glean and analyze from your own work is invaluable to figuring a lot of stuff out, like, what kinds of spreads work best for me? And what kinds of questions do I excel or fail at? Because next comes...

Energy and Individuality

Some questions are more draining or difficult to read than other questions. Here are my illustrated beliefs on the matter, explaining why some questions that seem straightforward can be nigh impossible to grasp. Try taking notes on the scope of the questions you can answer well.

Not all diviners are equally skilled at reading on all things. A diviner may have a special talent for certain types of questions (such as the outcomes of new ventures, or navigating the inner landscape), yet may fall flat when it comes to other questions (relationships or social intent, for example).

Any specific situation may have barriers to being read clearly. This is true even of mundane situations not expected to have magical influence. Sometimes, a certain situation, person, or concept will be shielded from view - and that can have nothing to do with the reader or querent.

Celestial timing may be a factor. Things like moon phase, time of year, or time of day can sometimes influence people's abilities to easily connect or easily interpret cards. Try paying attention to timing as part of note-taking and see if that's a factor.

Caffeine, drugs, alcohol, and rest can be a factor. Once I reach a certain level of fatigue (usually before bedtime) I can't read at all. Caffeine can sometimes also "close the veil" for me and limit me from being able to interpret readings. It might not be a factor for everyone, but it's something to pay attention to!

For practitioners, metaphysical workings can use up all available energy for divination. I find that my "pool" of magical energy feeds both my divination and my spellwork. Exhausting myself in one area (such as doing lots of energy work exercises) means I have exhausted myself in another area (no juice left for readings).

Witchcraft and Magic

Spells and wards can affect your ability to perform divination, sometimes in weird and unexpected ways. Go through spell notes to see if there is a chance prior, ongoing spells may be messing with your ability to read on certain questions. A big giveaway is when divination doesn't seem to work well specifically within a warded area, but this isn't a strict rule.

Prepare a place of reading, or reading cloth, enchanted to assist with finding answers. By consecrating and tending to such a place, such as a divinatory altar or divinatory reading mat, powers of far seeing, truth, and accuracy can be accumulated and much more easily raised. For those that have the space, a full divinatory altar can be an extraordinary tool. For such places, especially consider the power of symbols which open roads and gates.

Prepare a Charm of True Reading. Find, or develop, a small rhyme, charm, or prayer that calls on powers which support you and requests that your upcoming reading be clear and true. Repeat this before each reading, as desired.

Prepare an oil. A skin-safe carrier oil steeped with bay laurel, star anise, and lavender; or just bay leaf if the grocery store fails you, can be enchanted (especially under the full moon) to assist with opening the second sight and securing more accurate readings. Dab some on your forehead, ideally along with the Charm of True Reading.

Prepare a head covering. For some people, covering the head and/or partially blocking vision, can assist with entering divinatory headspace and with the receipt of visions and intuitive connections. As much as I like fancy things, I often end up using sunglasses and a hat. Being in a dark room might help as well, especially if you can get a candle in there.

Prepare incense. Here again bay laurel, star anise, and lavender can serve if you're able to powder and burn your own blends (remember to enchant them); but an enchanted stick of commercial incense will be fine (in any scent). Enchant the incense for the purpose of casting away doubt and influences that cause ill-sight, and to create an energetic haven where answers readily arrive to be interpreted by you, the reader.

Cast a circle. If you like to write your own rituals, especially focus on the concept of the circle being a liminal space between time that connects the worlds, almost like Grand Central Station where many threads of fate (and information) meet.

Consecrate your deck. Use any consecration ritual you like, but especially one that employs powers supportive of divination, true seeing, and psychism. This is almost certainly best done on a full moon. Consecrate your deck to be a tool which can peer into the threads of fate on your behalf, and then only reflect absolute truth back to you.

Enchant a tool to nurture and safeguard your decks. A lovely amethyst stone or clear quartz (or any variety of stone, bought or found), maybe one marked as special by putting it in a handy net, can be enchanted to be a protector of any deck it sits on. The value of this is to keep the deck enthroned in an additional layer of protection against untruth, but also to keep it bathed in energy related to divination and psychism. For those worried about decks getting magically "dirty," this is a good solution.

Also, cleansing decks sometimes is necessary, but it can be an easy operation. I find that spreading the entire deck face-down and mixing up all the cards in a big pile provides an adequate cleansing much of the time.

Spirit Work

Show your deck some love by providing it with offerings and a shrine, just as you would for an honored spirit. If the shrine isn't possible, an offering is excellent - maybe once weekly or monthly (depending on how often you use it), and even a small offering before each reading is useful. In my beliefs, this action goes far beyond making a deck happy with you - it can provide real, tangible effects on energy drain and the 'power' of your readings.

Petition gods, ancestors, or helper spirits. Beyond a Charm of True Reading, simply praying to helpful and benevolent powers to provide an assist can be really helpful. This is also an important way to develop a relationship with a guiding divinatory power. Speaking of which,

Get in good with a god or spirit who is associated with divination, psychism, etc. The Moon itself is a very solid choice. Apollo can see the future, and his buddy Bay Laurel (whom itself can be worked with as a divinatory spirit) can pack quite the punch. The dead are often said to be very good at helping with divination, but necromancy isn't for everyone. A witch who wants to become powerful in the ways of divination is wise to seek out helper spirits who are very good at this task.

Don't forget the gods and spirits of the thing you want to read on. If I wanted to know whether or not selling something online is worth the trouble, I might not just ask a far-seeing spirit to help me. I might also petition Hermes to grant me special insight into his domain. You can even use other spells you've cast (such as a prosperity spell) as a "foothold" into a certain area, but that's a whole topic in and of itself.

From time to time, a spirit may cause trouble. Divination can sometimes be interfered with by spirits who are upset with us. General offerings to appease offended spirits, or to make nice with the spiritual neighborhood around you, are well undertaken. They can be done even if you don't know that you've actually upset anyone.

[sheydmade]

Protection Work in Folk Magic: Herbs, Spells, & Charms for Protecting Yourself & Others

by Keziah

Times are hard, and hard times, unfortunately, often come along with an increased need for protection. Due to this, I felt it was only right to start sharing the protection work series I've been planning to do for quite some time now. In this first piece, I share a collection (both curations and creations) of magical workings within the realm of folk magic that can offer protection. From herbs and tools to turn to, to spells and charms to work, there's plenty of protection help to be found here.

What is Folk Magic?

First and foremost, I'll answer this question so there's no confusion as to what sort of spells will be found in this piece. Folk magic is a term that has come into more common use (thanks to social media) in recent years, but that use isn't necessarily the most accurate explanation or representation as to what folk magic is.

While you'll see many claiming that folk magic is strictly Christian, that simply isn't the case. Folk magic is bigger than any one religion, and the term applies to a broad spectrum of belief sets. In its most barebones definition, folk magic is applied to the magical systems of a common people, a magical craft that exists outside of the realm of ceremonial magic. Some folk magic exists outside of initiatory and hierarchical systems, some within such systems. Some folk magic is Christian or Christianized, some is simply not. For instance, there are forms of Jewish folk magical practices and countless other non-Christian paths of folk magic.

Folk magic is not always called witchcraft, and its practitioners don't always label themselves as witches. Each folk path has its own terminologies, but some you may have heard will be charmers, cunning men and cunning women, rootworkers, granny witches, conjurers, and much, much more.

And now onto the magic!

Herbs, Ingredients, & Tools Commonly Used in Protection Work:

Agrimony: Agrimony is excellent for protection work of various kinds.

It can be used to both protect against harmful magic sent your way and to reverse spells, break hexes, and reflect the malicious work back to its sender.

Agrimony can also be used to protect one from evil spirits.

Angelica: Also known as wild celery, angelica has long been used across a variety of historical and traditional European medicinal and healing practices, as well as being associated with protection magic and warding.

Angelica root is known to be used in protective charms and works throughout Europe and in the Appalachian and Southeastern regions of the US.

It can be used in spells and charms to protect from malicious and malevolent magic used against you - curses, hexes, evil eye, etc.

Angelica was used to ward off plague and, thus, is associated with protection from illness and safeguarding one's health.

Angelica can be carried (dried or fresh) for protection against evil, be it evil spirits, energies, people, or some other entity or force.

Burning angelica incense can provide protection and defense to the space it's burned in.

Basil: Due to basil's association with love, it can be used in charms to protect romantic relationships from hardship and infidelity. Basil can also be included in works or carried as a charm to protect those in transitionary periods of life - i.e. coming of age, transitioning, grieving and mourning, engaged to be married, moving into a new phase in life, being initiated or converted into a faith or creed, etc.

Garlic: Garlic is used across many cultures and countries in health, protection, banishing, and empowering work.

Dried garlic bulbs and garlic cloves have long been used as amulets against evil entities and forces, negative energy, and malicious people.

Minced and crushed garlic and/or garlic cloves are often used to infuse working oils for protection purposes.

Garlic cloves are added to jar spells and various pouch and bag charms - i.e. hex bags, charm bags, hands, sachets, etc. - to bring protection. Minced and crushed garlic can also be used in jar spells.

Braids and strands of garlic can be hung from window frames, doorframes, porch beams and rails, etc. to protect the space from evil, ill health and disease, malicious work, and negative energy.

Planting garlic on one's property is believed to keep away disease and illness, bring prosperity, and protect the land and household.

Ginger: Ginger is often used in healing work and can be used to protect against illness.

Carrying a piece of ginger root or sleeping with one under your pillow is believed to protect one from taking ill. The same is said of taking ginger (either a ginger shot, ginger tea, or ginger pastes) daily, as ginger boosts the immune system.

Carrying ginger or wearing it as an amulet is also said to offer a general protection.

Graveyard dirt: A versatile tool of the trade, graveyard dirt is used across many folk and ritual practices for a wide array of purposes. An ally that can be used to both harm and to help, graveyard dirt can both be used in hexing, cursing, and other such work, while also being used for protection, warding, binding, and the like.

Hair of a black dog: Dog hairs can be used as amulets for luck and protection. The hair of a black dog is considered especially good for protective purposes.

Holy water: In Christian religious and folk magical practices, holy water is water (usually from a sacred source, such as a holy well, holy spring, etc.) that has been blessed and sanctified by clergy (most often a priest in the Catholic, Anglican, Episcopalian, Eastern Orthodox, Asian Orthodox, and Lutheran customs).

Holy water can be used to protect against evil energies and forces via the anointing of one's body, items, or home.

Holy water has been included in many protection spells and works, and to wash and purify ritual tools, by those who practice forms of Christian witchcraft and Christian folk magic.

Iron (cast iron): Iron is believed to protect from evil of all ilk - spirits, demons, curses, evil eye, etc.

Iron nails can be hammered into doors, walls, floors to offer protection to a space. Iron nails are also worn and kept as amulets to ward off evil eye and protect one from being cursed or hexed.

Keeping a cast iron skillet hanging on the wall (and some beliefs say to keep a cast iron skillet under one's bed) is said to protect the home from evil.

Iron is also believed to keep away malicious spirits and various types of fae folk.

Rosemary: Rosemary used across many cultures and countries to sanctify and protect in so many different ways.

Rosemary is considered a powerful herb that provides protection against all forms of evil.

Rosemary incense can be burned to cleanse a space of negativity, impurity, and evil, so as to make that space sacred.

Dried rosemary can be hung up in the home to protect the space, or it can be added to spells and charms to defend against evil, illness, and negativity.

Rosemary charms can be carried or worn when working against or facing an enemy, as it's believed to protect the wearer and to strengthen their work and purpose.

Oils and waters infused with rosemary can be used to bless and purify sacred spaces and tools, and can be used as anointing oils and waters on those in need of protection, healing, strength, and purification.

Salt: Salt is often included in charms and spells as a tool for protection. It's both a purifier and a great defender and can be used to ward one's home and shield one from evil, negativity, curses, hexes, and the like.

Salt water can be sprinkled on thresholds and walkways to keep unwanted entities and energy from the space. It can also be used to cleanse sacred spaces in preparation for work.

Salt can be used in all kinds of sachets and charm bags for protection.

Salt sweeps are often used in the Southern US to cleanse, bless, and ward the home. Salt can also be added to washes for the same purpose.

For General Protection

Hagstone Charms:

Hagstones, also called adder stones, serpent's eggs, fairy stone, and witch stones, are stones which bear a naturally occurring hole, holes caused by erosion or some other natural event. Hagstones have been used as protective amulets for long while in traditional folk magic of Britain. Hagstones can be used to protect from a number of things - general protection overall, as well as protection from spirits of various ilk, protection from harm on the sea, protection of livestock and farmlands, protection from nightmares, and more.

What you'll need:

Hagstone (one or more)

Thread, cord, or twine.

What to do:

-Pass your thread, cord, or twine through the hole of the hagstone. You can knot the thread beforehand for added protection as a form of knot magic. Knots are believed to strengthen protective work, as they can confuse or distract spirits.

-You can add as many hagstones as you like. One is plenty, but I've seen charms with as many as nine stones.

-Keep your hagstone charm on your person for protection. I wear mine around my neck. It hangs from a nail in my doorframe when I'm not wearing it.

Protection from Evil Eye

the Iron Nail:

Iron nails are used for protection in an array of folk magical traditions, including (though not limited to) in Jewish folk magic, British folk magic, Appalachian and Southern folk magic in the United States, and within a number of European folk magic systems.

What you'll need:

An iron nail

(optional) A red or black thread, string, or ribbon

What to do:

-Keep an iron nail on your person to negate evil eye or malicious energies and intentions from others. The nail can be kept in a purse, wallet, pocket, car, or anywhere it can fit.

-The nail can be tied to the end of either a red or black thread, string, or ribbon for added strength. I keep mine on a cord of red twine. I keep it in my purse, but I can take it out and wear it around my neck or wrist if necessary.

Fox Tail Hairs:

Fox tails and fox tail hairs were employed in Jewish folk magic as an amulet of protection from the evil eye. Keeping a fox tail for this purpose wasn't uncommon in medieval times, but keeping a hair from a fox tail serves the same amuletic purpose.

Coral & Jet:

In many cultures, including in both my own ethnoreligious culture and my own regional culture, coral is believed to ward off and protect against evil eye. In some traditions it's specified that a hand with closed fist made from either coral or black jet can be worn or kept to protect one from any evil eye sent their way as well as any wishes of harm or suffering sent to them.

Antique hand-carved coral pendant or charm; photo courtesy of Invaluable Auction House.

In general, coral and jet beads or charms, either together or separately, can be worn to protect against the evil eye. You'll find such customs in Jewish folk magic, Southern folk magic in the United States, and throughout much of Central Europe's folk magical paths.

Protection from Hexes, Spells, Curses, & Malicious or Malevolent Magical Work

Dime Steppin':

Where I'm from, wearing a silver dime in the heel of your shoe is believed to keep any spells put on you from reaching you.

Church Dirt:

It's believed in various Southern U.S. regions that keeping a bit of dirt taken from church grounds will protect you from any witchcraft sent your way. The dirt can be kept in a baggy, pouch, envelope, vial, or any small thing you can keep on your person or in your home.

Iron:

Again, iron comes to save the day! It's long been believed that iron protects from witches, demons, and other forms of evil, and that it repels or dispels evil spells, curses, and hexes sent the keeper's way. For this reason, a bit of iron can be kept on one's person, or forged iron jewelry can be worn. Iron charms, rings, and amulets can be worn to protect from all forms of nefarious magical workings.

Angelica Baths:

For those who feel they've had a curse or hex put on them, add angelica or angelica root oil to your bath. Doing so is said to remove any curse, hex, or harmful magic laid upon you.

Mirror Method:

This spell is perfect for when you have someone you suspect is trying to spell, curse, or otherwise harm you, even in it's just through malicious gossip. This spell aims to protect you by making sure their work doesn't reach you and instead bounces back on them.

What you'll need:

A photograph or drawing of the person(s) you wish to prevent from harming you or the written name of the person(s)

A compact mirror

Red string, thread, cord, or ribbon.

What to do:

-Tape, glue, or fix the picture(s) or name(s) inside your compact mirror, making sure the name(s) or picture(s) will face the mirror when the compact is closed.

-Bind and tie the compact mirror closed with the red string, thread, twine, or ribbon.

-Keep your mirror somewhere safe where it won't be broken or disturbed. The curses or malicious work of those contained within the compact mirror should always be reflected back to them instead of reaching you.

Protection from Violence, Assault, & Harassment:

Sator Squares:

Pennsylvania Dutch variation of a Sator Square found in 'Long Lost Friend' by German-American Pennsylvania Dutch healer and charm worker, John George Hohman; published in 1820.

The Sator Square / Rotas-Sator Square is a palindromic word square used as a magical charm or amulet. It's been around for quite some time (with the oldest known square possibly being from as early as AD 50) and has been found to have been used historically throughout Europe, Africa, Asia Minor, and the Americas. As to its origins and intended purpose, no one knows for sure, but the Sator Square has come to have a number of magical uses, including as a tool for curing ailments, aiding in childbirth, putting out fires, and, in fitting with the theme of this piece, in protection magic.

Medieval Sator Square etched into a wall; Oppède-le-Vieux, France.

There are many variations of Sator Squares / Rotas-Sator Squares, but the most common forms consist of five rows of five words, each with five letters, arranged in a 5x5 grid. The Rotas-Sator Square (in which rotas is the word listed first, pictured below on the left) was the more common in pre-medieval use, but the Sator Square (in which sator is listed first, pictured below on the right) became far more prevalently used than the Rotas-Sator variation at some point in medieval Europe.

Rotas-Sator Square (left) and Sator Square (right).

In Southern Appalachian and some Southeastern folk practices within the United States, one can use a Sator Square for protection from violence or assault against your person.

What to do:

-Write out a Sator Sqaure or Rotas-Sator Square and carry the charm with you. It can be kept in the pocket, especially a shirt pocket, in the shoe, or even be sewn into one's clothes.

It's also said to be used in/on charm bags for general protection from evil in Cornish folkloric based witchcraft.

Protection from Illness & Pain

Shielding from Illness:

There is an oral version of the abracadabra charm I use to safeguard one's health and keep from falling ill.

What to do:

-When you lay down to go to sleep at night, press your teeth together. Not enough to cause you pain or discomfort, just enough to keep your mouth fixed so that your jaw doesn't move.

-With your jaw fixed in such a way, recite this charm in a hushed tone of more breath than voice -

Abracadabra, Abracadabr, Abracadab, Abracada, Abaracad, Abraca, Abrac, Abra, Abr, Ab, A.

-This should be recited three times in the same manner in order to shield one from illness.

Banishing Illness & Pain:

I've used a few variations of this work for years to rid one of illness or pain. Here are two variations -

The "Hands On" Approach:

If you or someone you know is coming down with something, is ill, or has been suffering pains, either place the palm of your hand on the area of their body where the pain or illness is rooted to or hover the hands just over the body. Recite either aloud or in your mind these words either 3 or 9 times (I typically use 3, but I've used 9 in more serious situations) -

All the ails shall leave (me/you/him/her/them/the person's name), All that pains shall go away. Good health shall surround (me/you/him/her/them/the name), Good health shall come to stay.

The Long Distance Approach:

What you'll need:

A candle (preferably white or any other color associated with healing)

Powdered or ground ginger

Salt

What to do:

-When one is unable to be touched due to distance from the worker, severity of illness or pain, desire to not be touched, or any other reason, take a candle (preferably white or any other color you associated with healing) and hold it whilst you think of them and their ailments and how you wish for them to get better.

-Select where you're going to burn your candle and, before lighting the candle, make a circle of powdered ginger and salt around the candleholder.

-Light the candle and look into the flame, keeping your intention of healing and helping close to your heart and mind.

-As you look into the flame, recite these words either 3 or 9 times -

All the ails shall leave (me/you/him/her/them/the person's name), All that pains shall go away. Good health shall surround (me/you/him/her/them/the name), Good health shall come to stay.

Alternatively, a variation of this spell calls for the recitation of these words -

Sickness burns, good health returns.

Protection from Enemies

Binding A Dangerous Enemy:

To bind someone dangerous who could do you harm.

With Sympathetic Magic

Sympathetic magic is one of the most common means of working against someone else where I'm from. It entails using an image, belonging, likeness, or symbol of who you're working against. In this case, we'll be using one of those things above to try to bind that someone from working against you or from bringing trouble, maliciousness, or suffering your way.

What you'll need:

A photo or drawing of the person; or a doll of the person (which can be made of clay, cloth, wood, grass, corn husk, etc.); and/or a scrap of clothing, hair, or item belonging to that person

Red thread, string, or ribbon

A candle (preferably black or red)

What to do:

-Light the candle, which can be carved with the target's name if you'd like.

-If you have an item or scrap of clothing or hair belonging to this person, press it against the likeness when you pick it up. If you don't have any such item, skip that step. Item or no, hold the likeness in your hands, focusing on the object and your intent. Once you're fully focused, recite these words -

I name thee (name of the target of this work). Thou art (she/he/they/name) in the flesh. I name thee (name of the target of this work). Thou art (she/he/they/name) in the flesh. I name thee (name of the target of this work). Thou art (she/he/they/name) in the flesh.

-Take the likeness (and if you have an item, scrap of clothing, or hair belonging to them, make sure you keep it against the likeness or symbol while you work, so that it's trapped beneath the bindings as well) and begin wrapping it up, tying it tight with your ribbon, thread, or string. If you're using a drawing or photograph of the person, you can roll or fold the image first before tying it up. While you wrap and tie up your symbol, recite these words -

Your hands are bound, your hands are tied. They cannot be raised against me. Your feet are bound, your feet are tied. They cannot move against me. Your lips are bound, your tongue is tied. They cannot speak against me. You're bound, you're tied, you're bound, you're tied. You cannot work against me.

-Recite this as many times as you need while finishing the tying work, or you can tie them up as much as you need whilst reciting these words 9 times. It's up to you. -Let the wrapped and tied symbol sit in the light of the candle as it burns down. -Do with the likeness, doll, or symbol what you will. Some bury it (far from your home, preferably under the light of a waning moon so as to diminish the power of that person to move or work against you), some (especially if it's a clay or paper doll) burn the likeness, and some keep the item in their home and occasionally recite the binding words and add to the wrapping and tying when they feel they need to again.

SOURCES & FURTHER READING:

Most of the spells listed above are variations found within the realms of folk magic which I've learned through my family, ancestors, and from simply being born and raised where I am. Spells similar to these can be found in the reading list below, as can any spells included that were not from my own family or regional homebrew of craft.

'Conjure/Doctors: An Exploration of a Black Discourse in America, Antebellum to 1940' by Brown, David H.

'Cunningham's Encyclopedia of Magical Herbs' -Cunningham, Scott

'Doctoring the Devil: Notebooks of an Appalachian Conjure Man' - Richards, Jake

'Jewish Magic and Superstition: A Study in Folk Religion' - Trachtenberg, Joshua

'the Master Book of Herbalism'- Beyerl, Paul

'On the Origin of the Rotas Sator Square' - Fishwick, Duncan

'Silent as the Trees: Devonshire Witchcraft, Folklore, & Magic' - Gary, Gemma

'Traditional Witchcraft: A Cornish Book of Ways' - Gary, Gemma

'the Voodoo Hoodoo Spellbook' -Alvarado, Denise

[grey-sorcery]

[TITLE]: Blood Magic: Refutation, Practices, Safety, & Alternatives

Recommended Reading

Basics of Binding Anchors Basics of Spellcasting Spell Circles Correspondences Altars: Uses & Designs Spell Logs Energy Work: Fundamentals Bias in Witchcraft

IMPORTANT:

This article discusses blood magic as well as the actions and elements associated with it such as: bloodletting, infection, self-harm, and open wounds. Readers are encouraged to approach the content with critical thinking and sensitivity. If you find such topics uncomfortable or distressing, I advise against continuing further. The information presented is for educational purposes only and should not be construed as medical advice. Should you choose to engage with blood magic, it should be done so with respect for cultural traditions and safety considerations, which will be outlined. This article is not to encourage the use of any harmful practices, only to educate.

If you find the subject to be triggering but still wish to engage with the information, the last section of this article (highlighted in blue) has a diluted list of the article without triggering content and goes over alternatives for blood magic.

Like always, an asterisk* is used as a marker for a closed or semi-closed practice.

Introduction

Blood magic involves the ritualistic use of blood as a potent symbol and conduit for connection. Central to blood magic is the belief that blood, as the essence of life and vitality, carries inherent energies that can be harnessed and directed. This doesn’t necessarily require blood to be removed from the body. In a few cultures, such as Traditional Chinese Medicine, Ayurvedic Medicine, and some indigenous practices blood is utilized from within the body as a means for healing, directing energy from the subtle body, and developing a more thorough mind-body connection.

The applications of blood magic span a spectrum of purposes, each rooted in the practitioner's intentions and the energetic resonance of blood itself. While practices vary widely across cultures and individual traditions, common themes emerge regarding the uses of blood magic. Applications such as warding, binding, divination, and energetic balancing. 

Please be sure to engage in this entire article if you are able, and do so in good faith. Blood magic, as a legitimate magical practice, has been influenced and poorly reflected by media which has resulted in a portent of misinformation and misunderstandings. The aim of this article is to eliminate misunderstandings and promote safe and ethical practices.

Uses

Blood magic is employed for several purposes, each rooted in the idea that blood is a conduit of life force and energy. Primarily, blood magic is utilized in rituals aimed at strengthening bonds. It is believed that by incorporating blood into rituals, one can forge stronger connections with ancestors, deities, or the natural world. This practice is seen in various indigenous traditions where blood offerings are made to honor and appease spirits or gods.

Moreover, blood magic is often used in rites of passage. These ceremonies, marking significant transitions in an individual's life, such as birth, maturity, marriage, and death, incorporate blood to symbolize the transformation and the continuity of life. The act of shedding blood during these rituals is seen as a potent gesture, signifying the shedding of the old self and the emergence of a new, empowered identity.

In healing practices, blood magic is employed as a method of channeling energy to promote physical, emotional, and spiritual well-being. Traditional healers may use blood as a medium to draw out negative influences or to invigorate the body’s natural healing processes. This practice is not about the physical use of blood per se but rather the symbolic gesture, wherein the essence of life is called upon to restore balance and harmony.

The portrayal of blood magic in popular media has often led to widespread misconceptions and fear. Frequently depicted as sinister and malevolent, blood magic is associated with dark rituals, malevolent sorcery, and nefarious intentions. Such representations overlook the cultural and spiritual significance embedded in these practices, reducing them to mere sensationalist tropes.

A prevalent misunderstanding is the belief that blood magic is inherently evil or dangerous. This notion is fueled by horror movies, novels, and sensationalist media, which often portray blood magic as the domain of malevolent witches or nefarious cults. In reality, blood magic, like many other forms of spiritual practice, is neutral in nature. Its moral alignment is determined by the intent and ethics of the practitioner. For many cultures, blood magic is a sacred practice meant to honor life, foster healing, and maintain harmony with the natural and spiritual worlds.

Another common misconception is that blood magic involves human sacrifice or self-harm. While historical accounts do exist of bloodletting practices, particularly in ancient civilizations, modern practitioners of blood magic typically engage in symbolic acts rather than literal bloodshed. These acts can include pricking a finger or using animal blood obtained from ethical sources, rather than causing significant harm.

Furthermore, the false association of blood with the empowerment of spells is a particularly egregious misrepresentation. Blood is often depicted as a supernatural catalyst that amplifies magical abilities, granting practitioners extraordinary power. This portrayal is not only inaccurate but also undermines the cultural and spiritual significance of blood magic. The following is a list of media that inaccurately portrays blood magic or has been poorly represented in subsequent media. 

"The Book of Sacred Magic of Abramelin the Mage" (15th century)

"The Lesser Key of Solomon" (17th century)

"The Greater Key of Solomon" (17th century)

"The Key of Solomon" (14th or 15th century)

"The Grimoire of Armadel" (17th century)

"Rosemary's Baby" (1968)

"The Craft" (1996)

"Harry Potter and the Philosopher's Stone" (2001)

"Harry Potter and the Half-Blood Prince" (2009)

"Buffy the Vampire Slayer" (1997-2003)

"True Blood" (2008-2014)

"American Horror Story: Coven" (2013)

"The Magicians" (2015-2020)

“Supernatural” (2005-2020)

"Dracula" by Bram Stoker (1897)

"The Vampire Chronicles" by Anne Rice (1976 onwards)

"Harry Potter" series by J.K. Rowling (1997-2007)

"Twilight" series by Stephenie Meyer (2005-2008)

While some of these pieces of media do not directly promote the idea of literal bloodletting or the direct concept of magical strengthening through blood, their depiction and influence in later media does.

Process

The amount of blood required in blood magic rituals varies significantly depending on the specific tradition and the purpose of the ritual. Generally, only a minimal amount is used, symbolizing the essence of life rather than its physical manifestation. This minimalism underscores the principle that the power of blood magic lies not in the quantity of blood, but in the act of offering and the symbolic gesture it represents.

In most practices, a few drops of blood are deemed sufficient. This small quantity is often enough to establish the connection or achieve the desired outcome without causing harm to the practitioner. Overuse of blood is generally avoided, as it is not the volume but the act of offering that holds significance. This approach reflects a deep respect for the body and its life-giving essence, ensuring that the practice remains sustainable and safe.

Obtaining blood for these rituals must be approached with care and reverence. The method of extraction should prioritize the well-being of the practitioner or the source, emphasizing minimal harm and ethical considerations. 

Self-pricking with a sterilized needle or lancet is a common method. This technique ensures that only a small amount of blood is drawn, usually from the fingertip. The use of sterilized instruments is crucial to prevent infection and maintain hygiene. The act of self-pricking is often performed as part of a ritualistic process, with practitioners mentally preparing themselves and ensuring a clean environment.

In rare instances, some practitioners may opt for menstrual blood, which is seen as a natural and potent symbol of life and fertility. The use of menstrual blood is often considered deeply personal and is typically reserved for specific rituals related to fertility, protection, or transformation. 

In some traditions no bloodletting is required. Some of the most prominent traditions that use internal blood magic are Traditional Chinese Medicine and Ayurvedic Medicine. These traditions employ methods that emphasize the internal circulation and quality of blood as integral to health, vitality, and spiritual balance.

Traditional Chinese Medicine (TCM)*:

Within Traditional Chinese Medicine, blood holds a vital role alongside Qi (life energy) as one of the body's fundamental substances. Blood, known as "Xue," is considered essential for nourishing the organs and tissues, promoting growth, and maintaining overall vitality. Unlike external applications or rituals involving blood, TCM focuses on cultivating and balancing the body's internal blood through herbal medicine, acupuncture, and dietary therapy. Practitioners diagnose imbalances in blood quality and circulation based on symptoms such as pale complexion, menstrual irregularities, or insomnia, and tailor treatments to restore harmony within the body's systems.

Ayurvedic Medicine*:

In Ayurveda, the traditional medicine system of India, blood (Rakta) is regarded as crucial for maintaining overall health and vitality. Ayurvedic texts emphasize the importance of balanced blood circulation and purity to prevent disease and promote longevity. Practices such as Panchakarma treatments aim to cleanse and rejuvenate the blood through herbal therapies, dietary adjustments, and lifestyle modifications. Unlike external applications or ritualistic uses, Ayurvedic medicine focuses on enhancing the body's internal mechanisms to optimize blood quality and circulation. By restoring balance to the doshas (body types), Ayurvedic practitioners aim to harmonize physical health, mental clarity, and spiritual well-being.

Across these traditions, the approach to blood magic diverges from external ritualistic practices commonly associated with Western occultism. Instead, they emphasize internal cultivation, balance, and harmony within the body's natural processes. By focusing on enhancing the quality and circulation of blood through holistic methods, practitioners seek to promote holistic health, longevity, and spiritual well-being without the need for external bloodletting or ritualistic practices seen in other magical traditions.

Physical Applications of Blood in Use of Magic

The physical applications of blood in these practices are varied, each carrying distinct symbolic meanings and ritualistic purposes. Blood is often used to anoint objects, spaces, or individuals, thereby consecrating and imbuing them with specific properties. So long as blood is applied to archival materials and kept in a cool, dry, sterile, and dark place with little to no air circulation the DNA which makes up the taglock can remain intact for up to 500 years. However, luminal, microbial, fungal, and or chemical interactions may cause DNA to degrade in as little as a few days.

Anointing Objects: Blood is frequently applied to ritual tools, such as athames, wands, or talismans, to consecrate them and enhance their efficacy. This act is believed to imbue the object with the life force of the practitioner, creating a powerful link between the tool and the user. The anointing process is typically done with great care, often accompanied by sigils, chants, or prayers to invoke the desired energies. Anointing is most potent when used on absorbent materials such as cloth or paper. This is due to the blood, which acts as a dynamic taglock, becoming trapped within fibers. 

Marking Spaces: Blood can be used to mark ritual spaces or boundaries, creating a sacred and protected area for the practitioner to work within. This marking might involve drawing symbols or lines with the blood, establishing a physical and energetic barrier against negative influences. The creation of these sacred spaces is an integral part of many blood magic rituals, providing a contained environment for the practitioner's work.

Healing Rituals: In healing practices, blood may be applied to the body to promote recovery and balance. This application is usually symbolic, representing the infusion of life force into the afflicted area (So long as it is not an open wound). The blood is often applied with the fingertips, accompanied by specific incantations or prayers to enhance the healing process. The focus is on the symbolic gesture rather than the physical quantity of blood used.

Offerings to Deities or Spirits: Blood can also be offered to deities or spirits as a form of devotion and reverence. This offering is typically done by placing a few drops of blood on an altar or in a sacred space designated for the deity or spirit. The act of offering blood is seen as a profound gesture, symbolizing the practitioner's dedication and connection to the divine or spiritual forces.

Safety

The practice of blood magic, while rooted in tradition and symbolism, requires a conscientious approach to safety, even within very simple workings. Ensuring safe practices is paramount, as the involvement of blood inherently carries risks, particularly concerning hygiene and infection. This section provides a comprehensive guide to maintaining safety, highlighting practices to avoid, methods for preventing infections, and essential steps for cleanup and disposal. The risk of spreading disease through blood biological waste is a significant concern due to the potential presence of bloodborne pathogens. These pathogens, which include viruses such as HIV, hepatitis B, and hepatitis C, can survive in blood and other bodily fluids, posing a health risk to sanitation workers. When blood or biological waste is improperly handled or disposed of, these pathogens can be transmitted through direct contact with contaminated materials. This transmission can occur through needlesticks, cuts, or mucous membrane exposure, leading to serious infections. Additionally, pathogens can be aerosolized during certain procedures, increasing the risk of inhalation. Therefore, stringent protocols for handling, sterilizing, and disposing of blood and biological waste are essential. The use of puncture-proof and leak-proof sharps containers for needles and other sharp objects is crucial to prevent accidental injuries and subsequent infections. Furthermore, all contaminated materials should be disposed of in designated biohazard containers, which are then collected and treated by specialized waste management services to neutralize any pathogens. Adherence to these practices not only protects workers and practitioners alike but also prevents the potential spread of infectious diseases to the wider community.

Practices to Avoid

Certain practices in blood magic should be strictly avoided to mitigate risks and uphold ethical standards. Understanding these practices is crucial for any practitioner who wishes to engage in blood magic responsibly.

Excessive Bloodletting: One of the most critical practices to avoid is excessive bloodletting. The use of large quantities of blood is not only unnecessary but also dangerous. Blood magic typically requires only a minimal amount of blood—often just a single small drop. Overextending oneself by drawing significant amounts can lead to serious health complications, including anemia, dizziness, and, in severe cases, shock or death.

Using Unsterilized Instruments: Another hazardous practice is the use of unsterilized instruments to extract blood. Employing non-sterile needles, lancets, or other sharp objects increases the risk of infections and diseases. Practitioners must ensure that all tools used in blood extraction are properly sterilized and handled with care.

Self-Harm and Harm to Others: Blood magic should never involve self-harm or harm to others. The practice must be conducted in a manner that respects the well-being and dignity of all involved. Self-inflicted wounds or drawing blood from others without their consent and comfort are unethical and dangerous practices that must be avoided.

Sharing Blood: Sharing blood between individuals is a practice that carries significant health risks. Bloodborne pathogens can be transmitted through shared blood, leading to serious infections and diseases such as HIV, hepatitis B, and hepatitis C. Practitioners should never share blood or engage in rituals that involve the mingling of blood from multiple individuals.

Preventing Infections

Preventing infections is a primary concern when working with blood. Proper hygiene and careful handling of blood and instruments are essential to minimize the risk of infection.

Sterilization of Tools: All tools used for blood extraction, such as needles or lancets, must be sterilized before use. This can be achieved using medical-grade sterilization techniques, such as autoclaving or using single-use, pre-sterilized instruments. If reusable instruments are employed, they should be thoroughly cleaned and disinfected after each use.

Hand Hygiene: Practitioners should practice meticulous hand hygiene before and after handling blood. Washing hands with soap and water for at least 20 seconds is essential. If soap and water are not available, an alcohol-based hand sanitizer can be used as an alternative.

Use of Gloves: Wearing disposable gloves during the extraction and handling of blood can provide an additional layer of protection. Gloves should be disposed of immediately after use, and hands should be washed again to ensure complete hygiene.

Disinfecting the Extraction Site: The area of the body from which blood will be drawn should be disinfected with an antiseptic solution, such as alcohol or iodine, before extraction. This reduces the risk of introducing pathogens into the body through the puncture site.

Proper Wound Care: After the blood has been drawn, the puncture site should be properly cared for to prevent infection. This involves applying an antiseptic and covering the wound with a sterile bandage. The area should be monitored for signs of infection, such as redness, swelling, or discharge.

Cleanup & First Aid

Thorough cleanup and first aid procedures are essential components of safe blood magic practices. Proper cleanup ensures that the ritual space remains hygienic and free from contamination, while first aid addresses any injuries that may occur.

The use of a sharps container is critical for safely disposing of items that can puncture the skin and are contaminated with unsterilized biological materials. These containers are biohazard-marked, solid-walled, puncture-proof, and leak-proof on the sides and bottom.

Sharps Disposal:

Examples of Sharps: Needles, lancets, scalpels, knives, razor blades, glass slides, glass Pasteur pipettes, biologically-contaminated broken glass, and all sharps-associated medical devices such as syringes

Collection and Storage:

Immediately place all sharps into a designated sharps container after use. Use containers specifically designed for sharps disposal; avoid cardboard or repurposed containers. Ensure the sharps container lid has a restricted access opening and is fully closed when not in use. Store the container upright to prevent spills or contamination. You can obtain a sharps container from most pharmacies for free or for a low cost.

Treatment and Disposal:

Close the sharps container permanently when it is three-quarters full or when objects no longer fall freely into it. Do not force items into the container or shake it to make more space. Place full containers in designated biohazards waste pickup areas. Many pharmacies accept biological and sharps waste for disposal.

Liquid Biohazardous Waste:

Description and Examples: Includes bulk biological liquids like culture media and pooled clinical specimen liquids.

Collection and Storage:

Label collection vessels with biohazard symbols and the disinfectant used. Use non-breakable containers whenever possible. Store vacuum flasks in leak-proof secondary containers when not in biosafety cabinets (BSC).

First Aid Procedures

Treating Minor Wounds: If a minor wound occurs during the ritual, clean it immediately with soap and water. Apply an antiseptic and cover the wound with a sterile bandage. Keep the wound clean and dry, changing the bandage daily or if it becomes wet or dirty.

Addressing Severe Injuries: For severe injuries, such as deep cuts or heavy bleeding, seek immediate medical attention. Apply pressure to the wound to control bleeding while waiting for medical assistance. Remain calm and act swiftly to ensure proper care.

Monitoring for Signs of Infection: After any blood extraction or injury, monitor the wound for signs of infection, including increased redness, swelling, warmth, pain, or discharge. Seek medical advice promptly if any of these symptoms occur.

By adhering to these safety practices, practitioners of blood magic can mitigate risks and ensure that their rituals are conducted in a responsible and respectful manner. Emphasizing the importance of hygiene, proper tool use, and ethical considerations not only preserves the integrity of the practice but also safeguards the health and well-being of all involved.

Blood magic, with its deep-seated symbolism and intricate rituals, can sometimes require the practitioner to reverse or nullify the effects of a previously cast spell. Unbinding, or the process of undoing blood magic, is a crucial skill that ensures the practitioner retains control over their craft and can correct or withdraw magical influences when necessary. This section delves into scenarios where unbinding is beneficial and outlines the methodologies to effectively achieve it.

The following are some helpful resources about safety and clean up:

Basic First Aid

Sharps Disposal

Infected Wound Treatment

Counteracting, Unbinding, and Undoing Blood Magic

Blood magic can sometimes require the practitioner to reverse or nullify the effects of a previously cast spell. The process of undoing blood magic is a crucial skill that ensures the practitioner retains control over their craft and can correct or withdraw magical influences when necessary. When might undoing blood magic be a good idea?

Unintended Consequences: Despite meticulous planning, blood magic can sometimes yield unforeseen results. These unintended outcomes might stem from miscalculation, misinterpretation of the ritual's requirements, or external influences altering the spell's impact. In such instances, unbinding becomes necessary to mitigate any negative repercussions.

Changing Circumstances: Life is inherently dynamic, and circumstances that once justified a blood magic ritual may evolve, rendering the spell obsolete or even counterproductive. For example, a spell cast to protect a relationship may need to be undone if the relationship ends or transforms, ensuring that the energies involved do not cause harm or unnecessary entanglement.

Ethical Considerations: The ethical landscape of magic is complex, and practitioners may find themselves needing to unbind spells that no longer align with their moral compass. If a spell was cast under conditions or motivations that are later regretted, unbinding serves as a means of rectifying past actions.

Interference with Other Work: Multiple magical workings can sometimes interfere with one another, particularly if their purposes are not harmonious. In such cases, unbinding one or more spells can clarify the practitioner's magical landscape, allowing for more effective and focused rituals.

Psychological Relief: The psychological burden of knowing a blood magic spell is active can be significant. If a practitioner feels uneasy or haunted by a ritual, unbinding the spell can provide peace of mind, alleviating stress and restoring a sense of control.

How to Unbind

Unbinding a blood magic spell is a deliberate and structured process, requiring precision and respect for the energies involved. The following steps outline a general methodology for unbinding:

Reflection and Assessment: Before initiating the unbinding process, the practitioner must engage in thorough reflection and assessment of the original spell. This involves understanding the components, energies, and symbols used, as well as the specific outcomes achieved. Such introspection helps in crafting an effective unbinding strategy. Keeping a spell log will be invaluable for this purpose.

Cleansing the Space: Preparing the physical and ambient energetic space is crucial. This typically involves cleansing the area with purifying agents such as salt, sage, or other herbs known for their purifying properties, and energy work. The goal is to create a neutral and protected environment for the unbinding ritual.

Gathering Materials: An unbinding ritual may benefit from specific materials, which may include items used in the original spell (if available), purification substances, and tools for ritual work such as candles, incense, and a ceremonial knife. The precise materials will depend on the nature of the original spell and the practitioner's tradition. One component that will be absolutely necessary is the spell’s anchor.

Symbolic Acts of Neutralization: Symbolic acts can play a significant role in unbinding. This could involve burying, burning, or immersing objects used in the original spell in running water, symbolically returning the energies to the earth or cleansing them entirely. The act chosen should align with the practitioner's symbolic framework and the nature of the spell being undone.

Offering and Atonement: To maintain balance and respect for the forces involved, the practitioner may include an offering or act of atonement as part of the unbinding ritual. This could be a simple act of gratitude, a small gift to the natural world, or a gesture of goodwill that seeks to harmonize any disrupted energies.

Cleansing or Destroying the Spell Anchor: The original spell anchor, or object(s) that houses the spell must be cleansed energetically, or be entirely destroyed. Energetically cleansing the anchor means to isolate and unravel the energetic construct of the spell which is bound to the anchor. To destroy the anchor means to smash, burn, cut up, or dissolve the object until it is no longer identifiable. If the object is made of metal then it will require energetic dismantling, as not even melting the metal down will break down the spell unless it is diluted in other minerals or metals to a point where it is no longer chemically similar.

Sealing the Unbinding: Once the reversal actions are completed, sealing the unbinding can be used to ensure the spell's effects do not linger. This might involve the creation of a talisman, seal, or sigil which is then applied to the outside of the container holding the remnants of the original anchor. 

Post-Ritual Reflection: After the unbinding ritual, the practitioner should take time for reflection and grounding. This allows for the assimilation of any residual internal energies and provides an opportunity to assess the effectiveness of the unbinding. Meditation, divination, journaling, or simply spending time in nature can help in this process.

Monitoring Outcomes: The practitioner should monitor the outcomes of the unbinding over the following days and weeks. Observing any changes or shifts in circumstances can provide valuable feedback on the success of the unbinding and inform future practices.

Unbinding, like all aspects of blood magic, demands respect, mindfulness, and a deep understanding of the forces at play. By adhering to these structured steps, practitioners can responsibly undo the effects of their spells, ensuring harmony and balance within their magical practice and broader life context.

Alternatives to Blood Magic

For those who skipped the article, here is a diluted TL;DR list of the most important information from it with all potential triggers removed:

BM is binding magic and does not empower or boost a working

A single small pinprick is all that's needed, more than that approaches SH

There exist BM practices that do not require the removal of fluids from the body.

BM, for the most part, is just using a dynamic Taglock.

Safety is paramount

BM can be undone just like any other type of spell

Since BM does not in any way strengthen or empower spell work outside of self-binding, there are many alternatives. Blood within magic acts primarily as a taglock. It is for this reason that it can be replaced by any other taglock in spellcrafting.

Taglocks that can easily replace blood:

Signature: A personal signature is a direct representation of an individual, carrying the unique energy and identity of the person.

Photograph: A photograph captures the essence and image of an individual, making it an effective taglock for personal spells.

Hair: Hair contains DNA and is a physical part of the person, making it a powerful substitute.

Nail clippings: Like hair, nail clippings are part of the individual’s body and contain their DNA, serving as a strong link for spell work.

For BM that used blood as a conduit:

Blood is sometimes believed to act as a conduit in magic due to its life essence and connectivity. This role can be substituted by other substances capable of facilitating energetic transfer.

Light acids such as vinegar: Vinegar is a readily available and safe substitute. Acids can transfer electrons, which can be symbolically or practically useful in spells that require a medium to facilitate a reaction or transformation. Vinegar’s cleansing properties also add a purifying element to spellwork.

For BM for holding space:

When blood is used to hold space or create a sacred boundary, alternative materials can effectively perform this function.

Salt water: Salt water has long been used for purification and protection. Salt's crystalline structure and water's fluid nature make this combination a potent tool for creating sacred space.

Quartz (piezoelectric): Quartz crystals, due to their piezoelectric properties, can generate electrical charges and are excellent for maintaining energetic fields and enhancing spells.

Copper: Copper is a highly conductive metal that can enhance the flow of energy in spellwork. Its properties make it a useful substitute for blood in rituals requiring energy movement or containment.

Talismans/Sigils: These objects or symbols are charged with specific intentions and can effectively hold space or direct energy in spellwork. They can be custom-made to align with the desired outcome of the ritual.

For BM used for offerings to spirits or deities:

Offerings are an integral part of many spiritual practices, intended to honor and appease spirits or deities. Blood, being a potent life force, can be replaced by various other meaningful offerings.

Food and drink: Traditional offerings such as bread, fruit, wine, or other beverages are widely accepted in many spiritual traditions. They symbolize sustenance and respect.

Incense and herbs: Burning incense or herbs can serve as a fragrant offering, with the smoke carrying prayers and intentions to the spiritual realm. Specific herbs can be chosen based on their symbolic meanings and properties.

Flowers: Fresh flowers are often used as offerings due to their beauty, fragrance, and life energy. They can represent growth, renewal, and respect.

Candles: Lighting candles in specific colors can symbolize different aspects of the offering, such as white for purity or red for strength and passion. The flame acts as a beacon or signal to the spiritual entities being honored.

Coins or precious metals: Offering coins or small pieces of precious metals can symbolize wealth and prosperity, showing reverence and gratitude to the spirits or deities.

Personal creations: Handmade items, such as crafted objects, poems, or artworks, can be deeply personal offerings that convey sincerity and dedication. These can be tailored to the preferences and attributes of the deity or spirit being honored. This is the best alternative for BM in this regard.

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[tarotporkema]

Ancient Amulets and Talismans: The Magical Legacy of Protective and Prosperous Symbols

Exploring the Historical Significance and Modern Interpretations of Greek, Greco-Roman, and Celtic Amulets and Talismans in People Magical Practices and Cultural Beliefs

In recent times, amulets have once again become consumer items. I say "once again" because the sale of amulets spans thousands of years. However, unlike in previous centuries, they have lost their sacred character. Since people sometimes ask me for a "prosperity amulet"—having seen them for sale elsewhere—I believe it's an excellent opportunity to discuss the topic.

Left: Photo of Dr. John Dee's Black Obsidian Scrying Mirror on Display at the British Museum; Right: On the left, a marble herma with the head of Hermes and an erect phallus on the front of the pillar; above, a Roman tintinnabulum with a hybrid shape of an erect phallus and lion; below, a wappenmünzen with Medusa's effigy; to the right, a lar or Roman representation of the family spirit protector of the home holding a cornucopia.

Surprisingly, I agree with the definition of amulets, except for the "supernatural effects" attributed to them. We attribute certain powers or qualities to the natural world, and all objects from the natural world share the same symbolism, being associated with the culture we belong to and our personal and family beliefs.

In magical arts, there are two distinct types of these magical objects: amulets and talismans. To simplify, amulets are designed to ward off negativity, while talismans attract all kinds of fortunes. They are two sides of the same coin but are not the same. Ancient amulets require a broader explanation—I'll touch on that towards the end—but for practical purposes, the operative definition in the context of current magic is that amulets repel and talismans attract.

To acquire its power, this magical object requires four complementary actions:

Apotropaic: This is the most popular type and does not require formal magical knowledge. For example, a stone naturally holed by erosion. The powers considered are part of the culture, like believing in the protection of a St. Christopher medallion, which can have apotropaic qualities either inherently (animism) or by being "blessed" by a priest.

Liturgical: This involves sanctifying the object through religious rites, invoking the power of entities, gods, or spirits. An example is the aforementioned blessing of the St. Christopher medallion, where the priest acts as an intermediary and channel for the saint's power.

Energetic: Known as "charging" or "energizing," this action seeks to multiply the amulet's power. This does not necessarily involve a religious ritual. For example, leaving a stone exposed overnight to moonlight to "charge" it.

Sympathetic: This transfers the symbolic to reality through signs, words, the addition of objects, or spells. For example, engraving a talisman with the image of a desired book to attract that book, representing the desired object and making it appear in the material world.

Some details: If you buy an amulet because someone told you it's protective, you're trusting the seller's word, not the amulet's properties. If you value the seller's word—as some do with a priest—then you indeed have a powerful object. You can also buy a personalized amulet and "charge" it yourself, but you'd be purchasing the container of power, not the amulet itself. If you learned as a child that a horseshoe above the door brings good luck, then go ahead, because your subconscious likely considers that horseshoe very protective.

For millennia, writing was considered a magical art. The privileged classes guarded it zealously, believing that certain symbols possessed inherent magical powers. This tradition persists even in modern movies, where we see Count Dracula writhing in pain at the sight of a cross. This is the animistic theory of talismans’ operation, prevalent in popular and pagan witchcraft, both ancient and modern.

Today, many magicians reject this theory in favor of the energetic theory of talismans’ operation. They consider the most important thing is to charge the talisman or amulet, that is, to introduce magical energy into the chosen object to make it powerful. The time spent carefully drawing specific symbols on the object is an effective way to create and transmit energy. Adding this energy to the one generated and directed by the magician during the charging ritual explains why this magical technique is so powerful. However, no method—be it Witchcraft or Ritual Magick—is superior to another.

Stones for Making Amulets and Talismans

In historical families of the Celtic areas of the British Isles, the tradition of attributing powers to certain stones has a long history. The most famous of this legacy is the Lee Penny, belonging to the ancient Scottish family of Lockhart. This red stone, set in a silver coin, was believed to have powers to heal cattle: the magical technique involved immersing the stone in water and giving this water to the sick cattle. Sometimes, the distinguished family lent or rented the stone to others with cattle, representing a shared belief and magical practice by a community.

Astrological guardianship is crucial to determining the virtues of stones. Most modern lists of zodiac stones or "sign stones" are purely marketing; though beautiful, wearing the wrong stone has no significant magical effect unless you believe in it wholeheartedly (not the seller). However, some lists of stones and their astrological correspondences have ancient consolidation, like the one mentioned in the Bible about the High Priest of Israel's breastplate (Exodus 28:15-21). Historian Flavius Josephus says the stones on the breastplate symbolize the twelve months and the twelve zodiac signs, with the two large stones representing the Moon and the Sun. The current custom of wearing sign stones originated in the 16th century in Poland, among the Jewish jeweler guild interested in the breastplate's mysticism. Nonetheless, the astrological and planetary correspondences do not match the instructions for the stones we can buy today in the Jewish Quarter or any fair ( here you can read the History, magical uses, and spiritual meanings of precious and semi-precious stones).

Due to its color, one of the most magically charged stones is obsidian—less so, onyx—as it is believed to have trapped the very night. The magical mirror of Elizabethan astrologer Dr. John Dee, to whom we owe powerful Enochian magic, was made of polished obsidian.

If you're looking for a universal talisman or amulet but have a limited budget and do not trust the seller's knowledge, the mineral with which we can all symbolically associate attraction and repulsion is the old and beloved magnet. Magically, it is associated with attraction, but it can be used both to attract and repel, especially if combined with the symbolism of the metal it attracts, iron, representing Mars and Aries.

With the right moon, the right day, a spell written by you, and a good magnet, you will have a much more effective talisman than any piece bought in Villa Biarritz market.

Greek and Greco-Roman Amulets and Talismans

In ancient Greece, the most commonly used apotropaic symbols were the eye, the gorgoneion, and the genitals. These symbols were used in various ways. For example, some Greek kylikes were decorated with two large eyes so that when brought to the lips to drink, the face was completely covered by the cup: the person facing the drinker only saw, as if it were a mask, two intimidating fixed eyes. The eyes served as protection against critics and the evil eye, and also allowed the drinker to cast a glance at the guests, giving them the unsettling sensation of being constantly watched. The function of decorated kylikes was to give the illusion of control over one’s destiny and the destiny of others. To protect against enemy attacks and deceive death, the eye was also present in contexts like the Pyrrhic dance and in war weapons, generally represented on shields.

Apart from the eyes, the gorgoneion (or gorgonian) was also depicted on the shields of Athenian soldiers, as Perseus was a favorite of the goddess Athena. The gorgoneion is nothing more than the head of Medusa, the gorgon well-known for her ability to petrify anyone who dared to look into her eyes. Other attributes include the snakes for hair and the boar's tusks for teeth. A more recent interpretation of the myth shows empathy for Medusa because her head was severed by Perseus. However, unlike, for example, Ariadne, Medusa is not a mythical woman but a terrible monster, the embodiment of Death before whom we are all defenseless. (If you want to know my stance on the reinterpretation of myths, you can read the entry about Lilith)

Finally, the erect phallus was present in many iconographic contexts. Depending on the scenes, phallic representations could be simple erotic decorations, symbols of apotropaic objects, or serve to attract fertility and fecundity, similar to the cornucopia or horn of plenty. For instance, some scenes with an erect phallus were placed at crossroads and property boundaries; along with the phallus, a rudimentary bust was generally sculpted in stone. This stone was called herma, originally representing the god Hermes, protector of travelers and merchants, psychopomp and lord of the roads. Sometimes, this hermetic pillar was depicted in skyphos along with the caduceus, also an attribute of Hermes. Other examples include kantharoi with representations of satyrs with an erect phallus, illuminating maenads who carry the thyrsus in the retinue of Dionysus.

In Roman times, the preferred object to ward off evil influences was a kind of rattle usually placed on the doors and thresholds of houses. One of the most beautiful examples was found in Pompeii and features five phalli arranged like horns. Astragali and protective hand figures were also popular, as were the gorgoneion and cornucopias—whose origin lies in the goat Amalthea who nursed Zeus—as an attribute of the goddess Fortuna. Mercury's tintinnabula, which had the apotropaic function granted by the phallic rays emanating from the god's head, were also fashionable. This type of tintinnabulum is fascinating because it simultaneously served to protect and attract luck and fortune with the bag of coins Mercury held in his hand.

Tarot by Kema

Montevideo

[asharaks]

solas in DAI part 2 (the game)

read part one here!

so the vision for solas in DAI is, first of all, to bring his design closer to his concept art. while he carries himself the same (hunched, head down, making himself smaller), he’s a visibly brown man with a strong, slightly hooked nose and dark eyes. he is still masquerading as a humble elven apostate and still, absolutely, planning to tear the world apart, and completely willing to accept the deaths of millions as a consequence of his plan to tear down the Veil, but his motivations are no longer tied to a belief in the lack of sapience or personhood (for lack of a better term) of qunari, dwarves and even humans. instead, he is trying to stave off disaster: reinforcing the crumbling prison he’s locked his blighted peers away in as the blight eats them alive. they’re growing stronger, and more dangerous, in their agony, as the blight robs them too of the capacity for higher thought with which they were imbued as protector spirits, and solas has neither the heart to try to kill them and end their suffering nor the courage to risk attempting to cure them of blight, of which he is mortally afraid. similar to ‘actual’ DAI solas, he mirrors the inquisitor’s attitude towards him (which can be seen in his interactions with other companions, too), responding with suspicion and antagonism to an antagonistic inquisitor and open humility and generosity to a friendlier one, however, throughout the game he occasionally ‘tests’ the inquisitor through attempts at manipulation and leading questions/statements, and the inquisitor’s response determines his respect for them overall. he also still shows flashes of his former role as mythal’s capable lieutenant in times of urgent stress, assuming command decisively and with charisma that he doesn’t otherwise display. 

gone is his surprise at the individuality of qunari and dwarven players; and while he remains occasionally dismissive of elven culture (both city- and dalish), as the game progresses, it becomes increasingly apparent that this disregard is an expression of the guilt and responsibility he feels, seeing in them everything he has taken from them and everything he feels he is responsible for diminishing them to. the suffering of his people, per solas, is his fault, though he will not state this directly: the loss of immortality, the loss of the old magic and the incredible accomplishments, the loss of land and freedom; perhaps patronisingly, solas sees all of this as the inevitable consequence of his own failure, and at least at first struggles to see past this in his interactions with modern elven culture. 

though solas remains fully romanceable only by elves, as he is a character fixated on the plight of his own people, he can be romanced by lavellans of any gender, and flirt options for a ‘partial’ romance or a charged dynamic are available to all inquisitors; lavellan is his connection back to his own people, but all inquisitors are representations of his own failures and the increasingly steep price he pays to correct them to him, and accordingly he can become entangled (not necessarily healthy) with any version of them. he also maintains contentious relationships with the primary cast; he struggles with sera in particular, as an elf taught to hate elves and being elven through abuse and bigotry, his antagonism with her is laced with both condescension and self-recrimination, while, for example, he is much less affected (and even at times amused) by cassandra’s distrust. among the inquisition, he can grow to respect, among others, vivienne (disagreements with whom reliably make him angry as he sees himself as indisputably correct and her as someone more than smart, reasonable and compassionate enough to know better), cole and varric; however, none of these relationships — least of all his relationship with the inquisitor, even lavellan — can turn him off his path. he may care for them (may love lavellan in particular, who can push back on him significantly without sacrificing the romance), but until the plans he’s putting into motions fail, he simply can’t be brought to consider that he may be wrong, and the question lingers of just how capable he is of seeing even a romanced inquisitor as an individual person rather than as a personification of his mistakes. It’s only in Veilguard, trapped in the fade and able to interact with the world only through the medium of rook, that he can be effectively reasoned with. 

instead of having this final confrontation confined to a DLC, solas is brought into the main game as its final villain, with a corypheus figure (not corypheus. something hawke didn’t defeat with three disastrous friends and a prayer) as the ‘middle’ antagonist. the game ends on the loss of the inquisitor’s hand and solas’s disappearance in the midst of the culmination of the inquisitor’s influence on thedas (choice of divine, wardens, mage rebellion, disbanding the inquisition or not, etc).

(previous - solas in DAI part one)

[lesbianwyllravengard]

Can someone who knows more about Dragon Age lore than me tell me if it would be detrimental to their characters or fucking awesome if I decided to headcanon that Meredith is Anders's mom. To be clear I don't actually think that, nor would I say it's a theory, and I'm not asking if the lore would support my headcanon necessarily, I only care about whether or not such a hc would add flavour to the fact that these characters are foils, or if it would just be stupid

I mean think about it. You lost your child to the Ferelden circle. You kept him hidden for so long that you almost forgot, until one day you come home and find he's gone. And maybe you always thought Mages were dangerous, maybe you thought you were protecting him from himself, because who's better at protecting your child than his own mother? He's quite the rebellious kid, and you know you're the only one who can handle his fiery spirit. But you failed and now you dedicate your life to protecting more Mages from themselves. Kirkwall is a bit of a charity project. You have no hope it can get better, but you know that you're the only one who could stop Mages and their blood magic from harming the innocent people of Kirkwall. Some days you can almost forget about him. Some days a mage gets too out of line and you think, as you administer the appropriate punishment to make sure they can't harm anyone again, that they might have liked your son. There's one Mage, especially, an Apostate that you let roam free because he's the Champion's right hand, that you know will only be trouble. You know, like a familiar scent, like a muscle memory, that destruction follows him. He clenches his jaw whenever Hawke decides to meet with you and when he glares you think you could almost remember the colour of your son's eyes.

So much has happened since you were taken to the Circle that you can't even remember the name you were given at birth. You can no longer remember the faces or voices of your parents, you hardly even remember where you're from, it's just a vague familiarity at this point. You've suffered so much and you know that it's wrong, you know the way that Mages are treated is wrong, and so you escape, you become a Warden, you travel, and eventually you wind up in Kirkwall and decide that this broken place full of Mages needs you. They need you to take care of them, to heal them, to stand up for them when no one else will. You've never had much to your name, hardly even a friend besides the one currently sharing residence of your body, but you know that all that you are and all that you have should be devoted to other Mages who are hurting the way you did, the way you are always hurting, and maybe someday you'll do enough that it will all be worth the hurt. Maybe someday you'll see Mages free. There's someone very powerful standing in the way of that in Kirkwall, and you hate her as much as you hate anyone else who oppresses Mages. You hate her and yet something calls you to see her as more than just a bulwark against Mages, you see how her devotion, her insistence on the belief that she is truly protecting people, is pious. If only she could see that Mages are people too, people worth protecting. You still carry the pillow that your mother embroidered. You wouldn't know her name if you heard it.

And maybe neither of them ever find out. Maybe no one ever finds out. No one knows, no one remembers, it doesn't matter. Anders walks away from the statue of Meredith and thinks he almost recognises the peaceful visage.

[sha-brytols]

@commanderofthegrey that's my opinion about justanders too. anders was already hard on blood mages, but only because he thought they made the Good Mages look bad. keep in mind daa!anders was also an aequitarian; he loses his MIND when wynne says the libertarian mages are trying to campaign to have the circle secede from the chantry, so justice obviously changed a lot of anders' opinions regarding magic by da2.

i also noticed awhile ago in da2 that anders' hangups with blood magic are almost always framed through a lens of demons and not necessarily a rejection of blood magic as a school of study. if i'm being completely real with you i think this is entirely because bioware somehow straight up forgot that blood magic isn't inherently tied to demonic pacts LOL. blood magic in da2 specifically seems to be completely synonymous with demons, which in my opinion lends to the idea that anders' opposition to the practice is rooted in the demonic corruption that it invites.

velanna in my memory doesn't have much of a reaction to justice in the fade, making me believe her opinion on spirits is not too far off from merrill's. we also know she has no qualms getting her hands dirty to achieve her goals (joining the grey wardens so she has that inherent connection to sense seranni with, siding with the architect to save her, etc.), and from that i assume she doesn't hold the same reservations against blood magic as most people in this universe do. comparing her to anders, who already had a very strong opinion of blood magic before he merged with justice, i kind of wonder if maybe all justice does is reinforce an already preexisting belief, just with the added bonus of having a sense of moral superiority to justify those beliefs.

in other words, i feel like blood magic probably wouldn't be a problem for justvelanna in the sense of it being inherently bad. in fact, if we're going with the concept that they're both in this relationship out of a thirst for wisdom* to better serve the greater good, i think blood magic might even be less of an obstacle and more of a healthy curiosity. but, again, the problem would be the influence of demons.

as a tangent, i'm actually kind of curious how blood magic would feel to a spirit that's merged with someone else? unlike regular magic, it doesn't come from the fade. the user's life force—aka, their own literal spirit—is what fuels blood magic, which makes me think that it'd probably be really fucking painful? like. a blood mage is literally draining their own life force away to do a spell, and the sensation is pretty fucking painful to begin with. but what if their life force is derived from the spirit that's bonded to them? just a thought. it might be connected to justanders' very visceral and violent hatred of it.

*on that note. "vengeance" in da2 acts as an extension of anders' rage, because that's how anders processes injustice. anger is exactly what motivates him to rebel. it's why he left the circle, the wardens, etc. that kind of makes me wonder if in this scenario, vengeance is velanna's pride? pride was (arguably) what motivated her to leave the clan in pursuit of revenge - the keeper refused to listen to her, so she decided to take matters in her own hands. i'm not necessarily married to this LOL just brainstorming here.

[lailoken]

What are your favorite pieces of media that you think accurately represent magic and spirit work? Movies, books, even music..

This is an interesting question, but one that requires a lot of thought, as I have read and watched an inordinate amount of books and movies. Plus, even really good fiction with pagan themes that I've read/watched is generally inaccurate in most ways, with some realistic aspects of magic woven in here and there. Some of my very favorite media relating to the subject can't really be included, simply because of how inaccurate it is overall, but there are a few that have caught my notice.

I'm sure I'll end up missing ones, which bugs me, but I'll do my best to recount some examples that I can think of:

The Love Witch (2016) is a movie that I think presents a strikingly realistic portrayal of what magic can look like. It manages to show some of the ways one might use magic to great effect, without actually skewing into fantasy at all. Clearly, the magic shown isn't going to line up with every paradigm, and its not exactly a heady or spirit-based story, but I think it's a very real look at how ritual and magic is/can be approached by many folks in the modern day.

The Witch (2015) is, above all else, a great slow-burn horror film and an excellent period-piece. However, it also portrays quite an accurate conception of folkloric beliefs about Witchcraft in the 17th century, which inexorably inform the realities of modern Witchcraft traditions. It does just barely skew into fantasy horror, but the actual folkloric information being presented is quite sound.

A Dark Song (2016) is a film that portrays ceremonial magic realistically in many ways. Ultimately, it is still a supernatural horror film, but the bulk of the magic in the movie is based directly on the Abramelin Operation, which was interesting to see. A lot of the ways that the magic "takes shape" in the film feels real enough to me, too (though it certainly takes it to extremes at points, as horror movies are wont to do).

We Have Always Lived in the Castle by Shirley Jackson is a horror novel I much enjoyed when I read it a coulple years ago, but I also remember that it happens to contain small, but meaningful, instances of sympathetic magic within the story that I appreciated as a practitioner looking in. This one has been made into a movie as well.

Cunning Folk by Adam Nevill is one of the more realistic looks at magic—including the uncanny side of it—that I've come across. It's still definitely a horror story, first and foremost, but there's an oomph to the ritual and magic described therein that a lot of other similar fiction lacks—even when the ritual act being described isn't necessarily accurate in terms of historicality or my personal experience of the Craft.

The White People by Arthur Machen is a Welsh short horror story from the turn of the century, which I think is worth including here. There are elements and aspects of the story that feel surprisingly real in terms of Gloaming initiation and the Gloaming Spirits—though, of course, it takes creative liberties informed by the paranormal beliefs and trends of the time (1890s).

The Craft (1996) is a movie that I'm sure a lot of pagans have of nostalgia for in one way or another, myself included. I struggled with whether this movie should be here or in the Honorable Mention section, but I included it here in the end because a lot of the ways magic and ritual are presented in the film are accurate enough. I also think it did a fairly good job of capturing how it can feel to discover, revel in, and then become overwhelmed by magic. However, since it is a supernatural horror film, a lot of magic shown is portrayed more fantastically than the real thing, and there are aspects of the magic (rituals, entities, etc.) made up entirely for the sake of the story.

As implied above, there are also some pieces that, while largely inaccurate or too far into the realm of fantasy, still manage to succesfully capture some essence of realistic feeling magic in them. I will list those here as Honorable Mentions:

Practical Magic (1998) is another movie that I'm sure a lot of Pagans have nostalgia for in some way or another. I won't claim that it's a genuinely "accurate" representation of magic—and it certainly strays into outright fantasy at times—but there are little things throughout the movie that managed to ring a bell for me, as someone who grew up with magic in my family. I know this was originally a book, but I actually haven't read that as of yet, so I can't speak to it.

Pan's Labyrinth (2006) is a movie is squarely in the fantasy-horror genre to me, but even still, I include it here as an honorable mention because a lot of the lore depicted is drawn from real lore, and the overall ambience it manged to evoke strongly reminds me of some of my own experiences with chthonic journeying.

The Good Witch franchise isn't one I have ever actually watched any part of before, but I include it here because, oddly enough, multiple practitioners have mentioned to me that they think the magic is surprisingly realistic for a Hallmark series. As I understand it, the main character is a sort of local Wise Woman who helps the folk in her little town using things like folk-knowledge, remarkable intuition, and an uncanny ability to seemingly sway people and circumstances. Since I haven't seen it myself, my take on it may be somewhat lacking, (which is why I listed it as an honorable mention), but based on the description, it actually sounds like it may be one of the more realistic interpretations of magic on this list.

I know this is a strange addition, as it's not exactly magic, per se, but much of how Stephen King writes about psychic abilities like clairvoyance and healing throughout his works manages to touch on something all too familiar for me. I think, sometimes, that he may have known someone with the Sight and/or the Touch in his real life, as it comes up a lot in one shape or another in his writing.

As I said, I'm sure there's stuff I'm missing, but this at least a serviceable overview. I encourage others to share any other media that they think deserves a mention, too!

[creature-wizard]

Isn't LOA just any magic without all the rituals?

All magic is one way or another "my will can alter reality" as far as I understand

Oh, this is an excellent question!

So, this idea that magic (defined here as the art of altering reality) is powered by will is extremely recent, and it's basically just an opinion since there's no proper evidence to substantiate this. The kinds of things we refer to as magic today were believed to work quite differently in different times and places, and willpower didn't really come into it, not in the way we think of it. And even today, there's a wide variety in opinions. Here are some examples:

A medieval person might believe that you had to be in a state of holiness/ritual purity in order to contact an angel, and even then the angel might only fulfill your request if it's in accordance with God's will.

There was a trend of believing that if you were in a state of holiness/ritual purity and knew the true name of a demon, you could compel it to do whatever you wanted.

In talismanic magic, you would try and capture the specific stellar rays you want in your talisman by creating the talisman when the planets are in specific alignments, which would supposedly allow it to capture their properties.

In animistic magic, you might try and barter with a spirit to convince it to do what you want - and even then, it's still an independent entity; it doesn't have to do what you want if it doesn't feel like it.

There is a modern school of thought that holds that all magic is psychological - it doesn't actually affect the outside world at all, but only your own mind. For example, when you cast a spell to find a job, you give your brain a little morale boost and make it more focused on the task of getting a job.

Furthermore, the Law of Assumption itself isn't even about willpower, per se. It's about belief. Allegedly, what you believe to be true will manifest into your reality whether you want it to or not, and that you alone are responsible for what manifests in your reality. It's a very awful worldview when you really stop and think about it, because it implies that small children manifest abusive parents and that racial minorities manifest their own oppression. It's part of the New Thought stream of metaphysical beliefs, which were heavily influenced by strains of Protestant thinking that held that God would show favor on the righteous in the form of material wealth and good health.

As I end this, I'd like to emphasize that no philosophy of magic or metaphysics is above scrutiny or criticism. Like, the medieval people who thought it was all about holiness weren't necessarily doing things better than modern practitioners, just differently. There's no evidence that stellar rays exist, much less that you can capture them in a talisman. Whatever people are claiming, it's important to always do research and use critical thinking, and not just go with something just because some guy said it!

For anyone reading this: If you are leaving or questioning the Law of Assumption and need help, please see this post.

[arcticdementor]

On "liberalism" and authority

So, Michael Munger says, in this interview on the “Dad Saves America” podcast (at about 20 minutes in):

Liberalism is the actual belief that no one should be in charge… Even I, if I have the chance to be in charge, I should say no, no one should be in charge. Because anyone who’s in charge, it’s like the Ring of Sauron; it will turn you, and it will make you evil.

This is a point I keep coming back to, the same point Tanner Greer made in his posts on the popularity of YA dystopias: that so much of the West has so thoroughly internalized this distrust of human authority that they can no longer even conceive the idea of a good leader, and are deathly afraid of taking charge of anyone or anything — a deep terror of responsibility, of exercising leadership.

But the Schmittian critique of Liberalism, as defined here, still remains. As Yarvin says, sovereignty is conserved. Or as Eric Li says in his Fall 2019 American Affairs article “China and the Rule of Law,”

Among all the misconceptions about the rule of law, the dichotomy of the rule of law versus the rule of man is perhaps the most mislead­ing. As the popular saying goes, the rule of law is impartial and just while the rule of man is arbitrary and unjust. But again, Aristotle reveals that this concept produces more ambiguity than clarity. Aristotle places reason at the center of the rule of law—“the law is reason unaffected by desire.”27 In this telling, because man is necessarily influenced by human passions and biases, the rule of man would make for an unstable or even unjust society. Thus it would be preferable for a society to be governed by general rules set in advance and strictly applied.28 On the other hand, Aristotle also emphasizes that the outcome of the rule of law depends on the quality of judges and, in complex cases, it would be better for laws to be less rigid so that judges could have more discretion.29 This Aristotelian conflict has never been resolved throughout the intel­lectual and practical history of the rule of law. Montesquieu argued against expanding the role of judges for fear that “the life and liberty of the subject[s would be] exposed to arbitrary control.”30 Yet, Montesquieu, more than any other political thinker, was responsible for laying the intellectual foundations for the independence of the judiciary, which necessarily assigns tremendous power to judges. Later on, the likes of Jeremy Bentham and Justice Antonin Scalia railed against such institutional features, arguing that they led to bad laws being made by judges.31 None of these thinkers could get away from the harsh reality that the law does not act or speak by or for itself; all laws must be interpreted and acted upon by human beings.

Man is a political animal; and decisions — political decisions — have to be made. Someone, singular or plural, has to make them.

Someone… or something. When Liberalism says “no one should be in charge,” it means “no human should be in charge.” And across recorded history, human beings have indeed outsourced some decisions — including some pretty important ones — away from human judgement. Auguries, casting lots, examining entrails, baking turtle shells, consulting oracles, reading the skies for signs and portents, shaking the magic 8-ball. All ways of trusting it to a higher power; to the gods, to the spirits, to Fate.

But, while there are times that incorporating a bit of randomness into decision-making can improve outcomes, you can’t govern entirely by divination. So, when modernity and Liberalism came along, the outsourcing strategy was that outlined by Weber: “rationalization” — the replacement of human judgement, now deemed too terrible and corruptible to ever be trusted, by rules and procedure; that is, by algorithms. In Weber’s day, implementing them still required human bureaucrats in all cases, but nowadays, ever more of them can be done by our machines — “software eating the world.”

Thus, the end goal of liberalism, in this formulation, is Machine Rule — hence the singularitarians eager for us to all become the pampered pets of a benevolent god-machine (a monarchy with an immortal, infallible, non-human monarch). If no human, or group of humans, can ever be trusted with the “One Ring” of political authority, but wielded that authority must still be, then the only choice is to build something that can be trusted to wield it. (Hence, the “alignment problem.”)

But I’ll note that all of this is within one side of Sowell’s “conflict of visions” — the Utopian vision, which Pinker calls the “unconstrained” vision. That we can solve every problem, and that we can build a perfect system where no human will ever be corrupted by power.

On the other side, though, there’s the Tragic vision, the “constrained” vision. Perfection is unobtainable, and some problems will always be with us; they cannot be solved, merely endured. Into each life some rain must fall. No matter how much effort we put into our health, we will fall ill from time to time. We will each grow old, and we will die. Accidents happen, things break down, and everything fails eventually.

That’s not to say you shouldn’t try — that you shouldn’t, say, work to stay healthy and fit. But to acknowledge and accept that your efforts will always fall short. That bad things will happen no matter how hard you work to prevent them.

And thus with governments. Bad decisions, bad leaders, corrupt politicians. Try as you might, they’ll always happen from time to time. “What if you get a bad king?” Is the perennial rejoinder us monarchists hear over and over. And yet, so often the parade of horribles held out as the consequences of a “bad king” are all things ostensible “democracies” have done as well. “What if you get a bad democracy? A bad electorate?” (see so many social media posts, here and elsewhere, in the wake of the election).

Bad governments, bad leaders will happen. They’re inevitable. It doesn’t mean you can’t try to make things better — implement checks and balances, competing institutions and social forces, and do what you can to limit such things. But know that you will fail. The only way to end all human wickedness is to end humanity.

And trust that it’s not as bad as Munger’s liberalism would have it. Not all leaders are bad. Even he notes that both George Washington and John Adams weren’t “corrupted” the way the “any power is the One Ring” model would have it. There are bad kings, yes, but also good ones.

I can’t believe I’m the one saying this, but most of you seem to think that, at the personal level, while there are pains and bad times that are inevitable in life, they don’t outweigh the good, not so much as to make it better to end both. You hold that life, in general, is always (or at least usually) worth living.

For most of human history, governments have usually been, if not good, then at least functional enough for most people to generally muddle on. It looks like the good times outweighing the bad has generally held at the collective level. And yet, Munger’s formulation of Liberalism denies this. It looks only at the bad that people can do with authority, and denies the possibility that a human leader could use power for good ends. Even when liberals like him allow for such a possibility in practice, they still argue that the mere probability that someone, somewhere could misuse power inevitably outweighs all those good uses. To analogize to the personal level, this is “euthanasia for a sprained ankle” thinking. That the only good government is one composed of a system of procedures and algorithms — whether implemented on bureaucracy or on silicon — so perfectly designed to align incentives so as to provide the “moral alchemy” to ensure fully virtuous outcomes from even a society of “rational devils.”

But, the Tragic Vision holds, such moral alchemy is not possible. Personnel will always be policy. Power will end up in human hands, and thus the personal virtue of those hands will always matter. Good governance will always be dependent on having good men. So stop "dreaming of systems so perfect that no one will need to be good,” and start cultivating virtue. 

Give me the judgment of balanced minds in preference to laws every time. Codes and manuals create patterned behavior. All patterned behavior tends to go unquestioned, gathering destructive momentum.

—Bene Gesserit character Mother Superior Darwi Odrade, Chapterhouse: Dune, by Frank Herbert.

If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good

—Confucius, Analects, chapter 2, translated by James Legge

The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" The Master replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

—Confucius, Analects, chapter 2, translated by James Legge

In fact, a strong case can be made that a strict view of formal legality, as termed by Tamanaha,33 which stipulates the rigid application of the letters of the law with­out human discretion, is contrary to the ideals of the rule of law.34 The rule of law should not be morally and substantively neutral. Procedural justice is not substantive justice and could very much produce the opposite. It takes the interpretive intervention of human beings to ensure that the content and execution of the law actually generate just outcomes. And such interpretive interventions are by necessity contextual and, yes, political.

—Eric Li, "China and the Rule of Law," American Affairs, Fall 2019

(And against the Machine, and the “machine-attitude” which threaten “to usurp our sense of beauty, our necessary selfdom out of which we make living judgments”?)

[zenithabovemarshland]

Thoughts about Leo in Leo season...

I get a lot of astrology newsletters, and the theoretical consensus seems to be that Leo season is about passion, boldness, and our big creative dreams. “Magic is in the air.” Yet, when I look around socials and what the poets say about August, we seem to live this time of year like in a sad dream.

This time of year feels a little bittersweet, doesn’t it? Summer vacation is coming to a close, and there’s this urgency to squeeze out all of the last dregs of satisfaction from the sunny evenings, from our bikini bodies, from our vacation days… Even when we aren’t diving into a new school year in the fall anymore, when that part of our lives in long over, we still feel an incoming wave of responsibility and we push away from it. We remember those desperate last days of summer vacation as children. And from there, we remember every other desperate thing we did and felt as children.

Back when I was in school, I treated every new academic year like it was my time to become a new person. It felt easy then to forget every bad habit I had, every very real limiting belief and fear I had about myself, and recklessly invest in the person I wish I was. The commitment never lasted. And every year my back-to-school haul became clutter that reminded me of my failure to change my own life.

---

The Leo Suns that I know put their whole selves on the line in everything they do. From the outside it looks like conviction—an illusion of correctness, even. But inside I think they’re terrified that life is so unforgiving. I think they often reach out for the lifeguard to help them back to shore.

The Leo risings I know seem to be sort of ghostly in how they flex and morph through their lives, despite the fixed-ness of the sign. And ghostly in how they come to latch onto humility to get them through. Maybe even to help them “fit in”.

The Leo Moons I know seem to be mortified by disappointment. When stewed in it they dry out and shrivel up. Saturn wins, and they bury their spirit under a rock.

---

So what does the Sun illuminate for us in Leo season? Unless your Leo house is thriving, which in this society I doubt, I think it illuminates what we’re burying.

“How have we failed ourselves” is not a question that I think the Sun or the Leo house should be asked. I don’t even think the question should be “what do I want to bring into the world”, because Leo comes from a place of what we already have and who we already are.

I think the question should be “What about me do I believe doesn’t fit the space I’m given?”

Self-consciousness is a quality of the Moon, Venus, and Saturn, not the Sun. When we feel self-conscious it’s because of one of those planets, not our Sun. Our Sun describes how to make good decisions that give us a good life, and how we express our good life. The Sun is innately arrogant and self-centered. Our Sun tells others “we should do it this way”. And that’s not necessarily a bad thing. (Collaborating as a skill takes creativity to supernova levels.)

So what are you cramming in the bottom of your backpack? What are you biting down on to keep yourself from doing, saying, telling? When we share the thing we’ve lost, that we’ve bitten off, that we’ve stuffed down, then it’s out there, and the space is already there to accommodate it. You’ll be surprised how easy it is to live in a world that’s altered by what you put into it.

[serpentface]

So how does magic, gods, and other supernatural nonsense work in the new blightseed?

The biggest material difference between this world and our own is an objectively existing parallel plane that leaks into the material plane at certain points and makes the 'laws' of the material plane more malleable where they cross (rift zones). It has many names but 'the Ether' and 'the Dreamlands' is what's used most commonly in my writing.

The Ether has both sentient and non-sentient 'fauna' that frequently cross into the material plane. Most come and go unnoticed, but those that are noticed are highly susceptible to influence by an observer- frequent observation will shape Etheric fauna into fixed forms and ascribe qualities to the fauna that the witness believes it to have. It's sort of an unknowing dream-dreamer relationship.

An Etheric lifeform that is repeatedly observed and becomes culturally established may gradually be shaped into what we would describe as a spirit, supernatural entity, or even a god, and develop some of the reality-altering abilities ascribed to them. (note that this relationship is not even CLOSE to well-known or understood, and tends to be only theorized by devoted scholarly groups or the knowledge of peoples historically living close to rifts).

THAT BEING SAID.....

GODS/RELIGION/THE SUPERNATURAL:

Assume it functions basically the same as real life (with some additional nuances). There is no more of what most would consider 'definitive'/'material' proof of creator deities/the afterlife/etc than there is in real life. Cultural/religious groups see evidence of their gods and other religious elements in the world, but it's nothing ''''solid'''' per-se. (IE you could be an atheist in this setting without anything directly contradicting your beliefs)

However there is the aforementioned etheric fauna that are have functionally been shaped into gods/supernatural entities via observation and belief. Some folkloric entities are material Etheric fauna, but just as many legendary monsters are in the realm of mythology and belief. I'll mostly call deified Etheric fauna 'living gods' which is an in-universe scholarly term in the Great Gate region.

FOR EXAMPLE: the Nekh demigod Hai-Taihe materially exists as an unkillable talking dog with a sword that is physically encountered by travellers, she was once Etheric fauna who has been shaped into a living god through over a thousand years of belief and veneration. The Nekh 'river queen' spirits said to haunt fishermen, (depicted as gigantic river kings with female elowey attributes) are widely believed in and encounters are claimed, but there is not necessarily a physical entity running around with those characteristics (who knows, though?).

Magic:

Magic DOES materially exist, but it's incredibly subtle and there is no clear and objective line between folk belief/witchcraft and 'actual magic', no single in-universe word to describe the phenomena, and no one in-universe can make definitive factual statements on how exactly it works, what powers it, where it comes from, etc.

Observations made through rigorous magical scholarship tends to connect magic with the Ether (as its effects are strengthened in rift zones) and identify magic as will made material, influencing possible physical outcomes by concentrated willpower. A person can influence a moving ball to roll off a table more easily than to influence a motionless ball into rolling. It's effects can be strengthened through practices affecting consciousness such as psychoactive substance usage, meditation, oxygen deprivation, heightened emotional states, dreaming, etc.

Any sophont is capable of magic, but the degree of practice and mental control required to generate practical results makes its usage relatively insignificant in the grand cultural schema, and has had fairly minimal impact on the technologies of this setting. And as in real life, forms of magic/witchcraft/rituals etc are practiced without necessarily generating any unambiguous material effects (while still being believed effective).

There is absolutely nothing inherent to sophonts that allows for their magic usage, it's just that animals who do not have abstract cognitive abilities typically cannot work magic by the nature of it needing abstract cognition to work. (there are a few exceptions with non-sentient animals who have, via natural selection, developed highly specific forms of magic (usually used for predator evasion))