new witch blog looking 4 ppl to follow

hey yall i finally made my witchblr and i’m looking for some blogs to follow, so reblog/like if youre a witch! bonus if you post:

  • divination 
  • lots of spells
  • references/educational stuff
  • spirit work 
  • lgbt witch stuff
  • even more bonus: if you reblog, tag this with the gods/goddesses you worship/are devoted to

and i’ll check out your blog! thanks!!

16- Starhawk

16- Starhawk (June 17th, 1951).

When you think of key texts that have fundamentally reshaped the landscape for Paganism and witchcraft, Starhawk’s “The Spiral Dance” should be one of the first that comes to mind right next to Margot Adler’s (#84) “Drawing Down the Moon”. It’s timelessness and applicability as a work can be seen through its continuous publication and updated editions, first in 1979, then again in 1989 and 1999. “The Spiral Dance” helped to define modern Paganism, calibrating the movement specifically in terms of ecofeminism, spiritual feminism, and Goddess worship.

Starhawk was born in Saint Paul, Minnesota. She received her BA from UCLA in Fine Arts, and in 1982 received an MA in Psychology from Antioch University West. She moved between Venice, California and New York City, however she eventually settled back in California. It was at this time that she befriended and trained with the founder of Dianic Wicca, Zsuzsanna Budapest (#45), in addition to studying with the founder of the Feri Tradition of witchcraft, Victor Anderson.

“The Spiral Dance” was originally finished in 1977, however Starhawk was unable to secure its publication. She managed to find a publisher in 1979, and the book has since become a best-selling work about Neopaganism. Throughout the book, she promotes an integrated philosophy of humanity’s innate interconnection with nature, and posits a holistic mysticism that combines witchcraft and earth worship with feminism and ecology. Starhawk has continued to write prolifically on the subjects of feminism and paganism, which are not conceived of as differing categories, but two deeply connected ideologies.

Throughout her writings, she promotes that feminism, paganism, ecology, and activism are deeply integrated. Through a kind of faith-based activism, one can rediscover both the holiness of the earth, and our society’s primary dependency thereon. Her beliefs are further rooted in anti-war activism, in an effort to bridge cultures together that, through war, are torn apart. Starhawk extends her understanding of the earth as sacred to the sanctity of all women, through the realization of the life-creating attributes in Nature as the divine feminine. She sees the established mainstream cultures of the patriarchy as systems which have led to both the subjugation of women as well as the destruction of the earth, offering a philosophical and religious liberation of each through spirituality.

Aside from her writings, Starhawk has been involved in both politics and the establishment of spiritual communities. She helped cofound the Reclaiming Collective (now Reclaiming), an international tradition which seeks to “unify spirit and politics.” Reclaiming is described as a Wiccan tradition, a feminist modern witchcraft tradition, and combines the Goddess movements thereof with political activism. Reclaiming holds workshops, classes, and public rituals in an effort to continue to further the unification of social justice causes with neoPaganism. While many contemporary Pagans take the path of secularism, the early leaders in American Paganism saw the necessity of political involvement. Paganism does not exist outside of politics, but should always strive to insert itself into the political conversation. This is applicable now more than ever as we are confronted with numerous environmental and human rights concerns. The placement of women and the environment remain precarious in American politics, and it is the duty of both the Witch and the Pagan to work towards securing their placement. This is one of the legacies of the early founders and key players in American Paganism and Witchcraft like Starhawk.

Starhawk has worked tirelessly throughout her life to help establish Paganism, feminist spirituality, and environmental activism. She was integral in the move for Unitarian Universalists to adopt earth-centered traditions, and held workshops and information sessions on goddess/earth focused/pagan traditions for the Unitarians. Throughout her life, she has identified the role that white privilege plays in both paganism as well as activism, calling for an intersectional approach to dismantling all systems of oppression. Similar to Selena Fox (#38), Starhawk remains a leader in the tradition she helped establish in its infancy. As Paganism, Wicca, and Witchcraft gained momentum in America throughout the 60s and 70s, it was leaders like Starhawk who unified these with the ideologies of Feminism and Ecology. To this day, most traditions continue to uphold these beliefs: environmental awareness, the primacy of the Divine Feminine, and the necessity of intersectional activism and liberation through spirituality.

Hey kids, a quick reminder that just b/c you’re pagan, you’re not an automatic authority on non-christian/closed religions that you don’t follow and that you can’t speak at the same level or above those who are native practitioners of such religions about them. Not being Christian does NOT make it okay to be disrespectful.

Witch coven/ group chat

I want to add some witches to my covens group chat (on Kik)

You can be of any path (Wiccan, satanic, eclectic,etc) but we do not tolerate trolling or bullying of any type

Message me on here or text me on Kik @ SarahDhorn with what path you’re following & age (we don’t want anyone super super young)

Looking forward to anyone wanting to join! 💞

Virtual grimoire

I’m starting a virtual grimoire, mainly because I’m very picky about my handwriting, among other things.

I was wondering if anyone has any advice for Virtual grimoires, I will most likely be using Evernote or Google Docs.

💝Love spell to keep your relationship healthy💝

Originally posted by gayangel

Feel like your relationship is breaking at the seems? This spell should help.

💝What you need:

  • Pink candle + something to light it
  • Fresh avocado skin
  • Whole cloves
  • Cumin powder
  • Cayenne pepper


  • Light your candle and say “my relationship is strong, happy, and healthy.”
  • Take your avocado skin and smear the cumin powder on the inside of the skin. Say “my relationship is strong, happy, and healthy.”
  • Next do the same thing with the cayenne pepper, smear it on the inside of the avocado skin. Say again, “my relationship is strong, happy, and healthy.”
  • Sprinkle your whole cloves into the center of the avocado skin. Say once more “my relationship is strong, happy, and healthy.”
  • Take your burning candle and drip the wax into the avocado skin.
  • Say for the final time, “my relationship is strong, happy, and healthy.”

And done! This one was requested by anonymous! You know who you are! Thank you for requesting! Please try this out and tell me how it works out for you! Best wishes!

Localism, Nationalism, and Polytheism

Herodotus (8.144.2) has the Athenians claim that “Greekness” consists of shared blood and language, shared sanctuaries of the gods and sacrifices, and similar customs. By “shared sanctuaries and sacrifices” he probably means those at the panhellenic cult centers such as Delphi and Olympia. Apart from such centers the Greeks did not “share” sanctuaries and sacrifices. Each city, as we have seen, had its own for its own citizens. The localism of Greek cults, their being tied closely to one village or one city-state, with significant differences between cults even of gods with the same name, is a feature of Greek religion which probably resulted from and also contributed to another feature of Greek culture. That is the strong sense of national identity and independence of each of the 400+ individual city-states.

During the quadrennial or biennial festivals at Olympia and elsewhere, the Greeks were encouraged to set aside inter-state political differences and even wars for a month and so felt, momentarily at least, a sense of unity as Greeks. But the permanent differences among the cult structures of the individual city-states outweighed these occasional moments of “shared sacrifices,” just as political and military hostilities before these festivals resumed after them. Only once in their history, and that in the direst circumstances, did religion serve to unify the Greeks. That was when Apollo of Delphi became the focal point of the Greeks’ opposition to the Persians’ invasion of 480 B.C.E. Only when the Greeks were fighting a desperate battle for their survival against non-Greek opponents did their religion serve to unite them. But, for the rest of their history, the Greeks remained devoted to the deities of their individual city-states and never worked to develop or even imagined a religious structure that would encompass them all. Viewed positively, this localism of Greek religion, along with other factors such as geography, contributed to the remarkable diversity of forms of government and society, to strong local pride, and to the fiercely independent spirit characteristic of ancient Greek culture. Viewed negatively, it was probably among the factors that prevented the Greeks from establishing some sort of permanent political unity that would have reduced the number of self-destructive wars they fought with one another.

Remarkable in this localism of Greek religious beliefs about gods is the lack of religious hostilities towards other states, Greek or non-Greek. There were some “sacred wars” among the Greek city-states, but they all concerned the ownership or perceived misuse of “sacred property,” of sanctuaries, usually those few like Delphi thought to be panhellenic and the concern of all Greeks. There was never a crusade by one Greek city-state to impose its gods or its cultic system on another, and there is no evidence that there were even proselytizing efforts in this regard. The Greek sense of polytheism no doubt contributed to this. Not only did a Greek have “many gods” whom he worshiped in his everyday life, but he also recognized that there were many other gods worshiped, perhaps in another deme down the road, in a neighboring city-state, throughout Greece, and throughout the known world. Outside the polemical philosophical/theological tradition, there is no evidence that a Greek distinguished among these many gods by labeling his own “genuine,” the gods of others “false.” And one does not find, even where one might expect it, in the speeches of Thucydides and Herodotus, the claim that “our gods are better (or stronger) than theirs.” These historians do not have the Greeks claiming that their gods were superior to the Persians’ or the Athenians asserting the superiority of their gods in the Peloponnesian War. The Greeks – and this is a distinctive feature of their religion – were remarkably respectful of the gods of others, both Greek and non-Greek.

Violations of the sanctuaries in an enemy’s land by a Greek army were rare and strongly condemned. As Herodotus (5.1021–102.1) describes it, a fire started by Greeks accidentally destroyed a Persian sanctuary, but the Persians responded by intentionally and systematically leveling all the Greek sanctuaries they could lay their hands on, and for this they were punished by the gods. In his long description of Egypt, Herodotus (Book 2) does not disparage the very un-Greek, animal-formed, and otherwise exotic gods and goddesses he found there, but rather he seeks similarities to Greek gods, likening (however improbably) Isis to Demeter and Osiris to Dionysus. He seeks to accommodate the Egyptian gods to the Greek divine world, not to distance them from it. Such was, it appears, the usual outlook of Greeks on gods that were not theirs: respect, but not worship, and caution against showing “disrespect” for anything divine.

 ~ Jon D. Mikalson, Ancient Greek Religion

Brain Dump Pages

From My Witchy Journal

discourse over someone in my life right now

Someone the cards and spirits are telling me may be my


in some capacity.

But the answers are unclear and everything is very confusing and painful right now.

but everything will be alright, I have faith in that.

anonymous asked:

Hi Sarah, I was looking for spiritual insight. I feel drawn to Christianity, but I also am a polytheist and believe in ghosts, nature spirits, and magic. Can you be a polytheist and a Christian? What do you think of blending Christianity with Pagan cosmologies/worldviews?

Hullo anon! I’ve been known to spill my opinions about things if not grant insight exactly, so I can do my best. This is going to be a long one, because a lot of you have been in my askbox asking things like this and I’ve brushed off the last couple for the sake of not getting into something too big, so strap in. 

First off, I’m happy to hear you’ve been exploring your faith, and I am always happy to talk to you about Christianity in particular! 


I feel like a lot of the difference between “Christian” and “pagan” practices are largely matters of perspective or posture of the heart. Many devotional practices ( prayer beads, candle lighting, fasting, head covering, divining, memorization of holy texts, and the band plays on) exist in a variety of religious contexts, and the main difference between those contexts is the theology underlying the practice. So while you may release some spiritual practices while making a religious shift because they no longer serve you, others may stay with you and serve to connect you to your new deity. There’s a Christian teaching from the writing of Paul about eating meat sacrificed to idols (1 Corinthians 8: 1-12) that basically amounts to: if something you did before you were Christian doesn’t hold the same symbolic meaning for you anymore or helps you ability to love God and other people, go for it. If that same practice pulls you back into your old head-space or makes it harder for you to connect with God, avoid it, no matter how innocuous it may seem.


As far as beliefs go, there are so many different Christian denominations with different “standard” beliefs, and so many Christians who have their own take on those beliefs within them. I know a lot of Christians across the denominational spectrum who believe in ghosts, nature spirits, and magic, and they all have different words and explanations for those things. It’s much more common than you might think, especially with the reputation Protestantism in particular has for pushing an “unenchanted world” in order to protect to power and sovereignty of God, as though those things would ever need a human to defend them. In case you’re feeling alone in your journey: here’s a picture of one of my very “Christian”, very “pagan” altars. Anon, I literally wrote a novella about a Catholic ceremonial magician and a Baptist chaos witch. We stan responsible syncretism in this house.

Christianity is a monotheistic religion, meaning that Christians believe, as one of the few tenants that unify us across the board, that there is one creator/sustainer Deity presiding over the Earth who is worthy of our undivided worship (yes, this is technically “qualified monotheism” because of the doctrine of the Trinity, which is a holy mystery for a reason but pretty much amounts to 1+1+1=1. Theologian Tumblr do not interact). Views of on other deities get shaky from there. Some Christians think other gods are illusions, or demons trying to trick humans out of worshiping God, or lesser spirits who are themselves subservient to God, or God expressing Godself to various cultures in ways they can understand. I say a Christian is someone who calls themselves a Christian, although I’m gonna lean pretty hard on the suggestion that this faith is an inherently monotheistic one, and singular worship is incredibly important to God. 


Ultimately, I think the best course of action here is just that: action. Try taking up some Christian practices, or attending a Christian service. Learn some of God’s sacred stories from the Bible, or from the lives of the saints. Most of all, pray to this God you’re interested in getting to know. Look for signs and symbols, and be ready for God to show up in unexpected ways. I have never known God to pass up an opportunity to make someone’s acquaintance. 

The term “christopagan” may be useful to you as you explore your shifting faith, especially because it’s so varied and hard to pin down. Sometimes the word is used for Christians who practice magic, or Christians who have certain “pagan” cosmological beliefs, or for pagans who admire the life of Christ or for polytheists who work with the saints as well as their own pantheon. If you’re a person comforted by labels, this may be a good exploratory middle ground for you. Most of all, don’t rush this process. Pray, question, read, and listen to what other people have to say, and don’t be afraid to change and grow. If you like I can always put you in touch with my boyfriend, who made the shift to Christianity after a lifetime of Norse paganism a few years ago. He’s very nice and educated and can probably empathize with your questions on a more intimate level than I can.

Best of luck, my dear anon. 


I wrote a bit about how Christianity isn’t really intended to be its own culture, but instead a system of beliefs that can be absorbed into any existing cosmology over here, using multi-ethnic depictions of the Madonna and Child as an example. It might be of interest to you.

Next concept sketch about familiars that act like guardian angels. Witch Hilary about to make a mistake when her familiar Brigid tells her to stop. Still in thinking process. Will see on Wednesday what happens next with this one and the other 2.

Polytheist/Pagan Wear:

So, I like nerdy t-shirts. Pokemon, Star Wars, Star Trek, Legend of Zelda, you name it, I probably have a shirt of it. 

The problem is that I don’t have any shirts relating to my religion and I know that there’s not too many of them.out there, so I thought that I could fill that gap.

The problem is that I’m not sure if this would be a popular idea or if I’m the only one who would wear such a thing, so I’m asking you guys if you’d buy these shirts if I created some and posted them to RedBubble or Teespring?

Here’s a rough draft of the general idea of them. I could use oracular statements, hymns, snarky comebacks, etc. Since I follow the Roman Gods, most of them would be in that vein, but I’d be happy to make Kemetic, Nordic, Greek, wiccan, and more.

What do ya’ll think?

@kemeticsellersdirectory @hawkefangs @apollongay @apollonarrow @twofacingshrines @divinum-pacis @spoopywitchboy @theoiworship @praisingthetheoi @thegreynightsky @greekromangods @thegodsaremyhome @honorthegods