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#religious syncretism
claer · 1 year
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1st-4th century A.D. carved marble head of the Buddha with rays emanating from it, suggesting syncretism with Apollo, Mithras/Sol Invictus, or possibly another deity. Found at Berenike, a Ptolemaic-Roman port on the Red Sea coast of Egypt.
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asinusrufus · 9 months
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Magical Gemstones: An Abridged Guide
Magical gemstones are a type of talisman made of semiprecious stones —such as hematite, carnelian or amethyst— that were worn set in rings or as pendants and their size ranges from 1.5 cm to 3 cm.These gemstones haven't magical, protective characteristics because of the nature of the gem itself but because the representations of Gods and holy names carved conceded them virtues through holy dynamis: This is, among other things, the inherent power of divine names and/or their representations.
These depictions are normally inverted (negative) This, together with the fact that some of the gems show a certain degree of worn indicates that they were manipulated in some way—probably rubbed or even licked, in order to increase their efficacy—proves that they were not conceived as seals but as amulets or talismans.
A magical gemstone, to be considered as such, should have one or more of the following elements:
An iconographic language generally belonging to syncretic Gods or that combines Gods from different origins.
Charakteres (magical signs. They can be planetary, protective, etc.)
Voces magicae (Words of power and phrases whose formulation and structure may hide secret, sacred names of Gods as well as prayers or incantations dedicated to them, sometimes with the intention of controlling their emanations and daimonēs) and logoi (magical names, permutation of magical names and vocals).
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The practice and use of magical voices was transmitted orally across the eastern Mediterranean, but it wasn't until the early 1st century b.c.e. the practice began to be included in written form. The abundance of amulets and gems with magical names and signs are evidence of this change of paradigm.
In addition, elements are usually complemented by two structural features:
The gemstone is engraved on both the obverse and the reverse, sometimes even on the edge.
The inscription appears directly and not in mirror writing.
These magic gemstones, in addition, can be magical gemstones stricto sensu and amuletic gems. The latter differ from the former in:
That the iconographic patterns they contain are explicitly described as belonging to amulets in textual sources such as Posidippus's Lithika
They bear a prophylactic inscription, usually "diaphylasse" (protect me!), "sōzon" (save me!) or "Heis Theos" (One God).
Its production began during the late Hellenistic period, but it was not until the 2nd and 4th centuries c.e. that it reached its apogee. Magical gemstones' imagery demonstrates the diversity and plurality of Greek, Roman, Egyptian, Egyptian, Christian, Gnostic and Jewish representations and ideas from the Mediterranean from the Roman period, as well as the popularity and diversity of magical activities and practices.
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These magic gemstones were rarely used for evil purposes, such as harming someone. Their most common use was to offer protection or solve personal health problems: those showing an ibis tied by an altar and including the command "pésse!" (digest) were used to heal indigestion and other stomach problems; others, depicting a uterus, offered represented a womb, offered protection during childbirth and guaranteed fertility.
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Although most of these magic gemstones were used as jewelry, it is possible that they also had other uses, as part of a ritual to heal a patient or as a physical component for an incantation, such as those with depictions of Harpocrates seated on a lotus the nomina magica Bainchōōōch (Bainchōōōch, Ba of the Shadow, isn't only a vox magica/nomina magica but a God on their own right. PGM aside, Bainchōōōch appears in Pistis Sophia as a triple powered deity that descends onto Jesus, giving him his powers)
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An interesting fact is that of the production of magical gemstones during the 17th and 18th centuries of our era. Although the production of these gems continued during the Middle Ages and the Renaissance —irregularly, of course— they reflected the magical and religious reflected the magical and religious practices of their historical context.
This, however, was not the case during the 17th and 18th centuries, where magical gemstones of great quality and sophistication were produced, which not only reproduced the iconographic motifs and logoi of the pre-existing graeco-egyptian magic gemstones, but also introduced new ones. An example of these gems are those with representations of Christ-Osiris or Jesus-Khepri
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Sources:
Nagy, M. A., (2015) Engineering Ancient Amulets: Magical Gems of the Roman Imperial Period. in D. Boschung and J. Bremmer (eds), The Materiality of Magic (Morphomata 20). Paderborn, 205-240.
Faraone, C. (2018) The Transformation of Greek Amulets in Roman Imperial Times, Filadelfia; University of Pennsylvania Press.
Simone, M., (2005) (Re)Interpreting Magical Gems, Ancient and Modern en Shaked, S., Officina Magica: Essays on the Practice of Magic in Antiquity (IJS Studies in Judaica, vol. 4), Leiden; Brill, 141-170.
Campbell-Bonner Magical Gems Database (http://cbd.mfab.hu)
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alephskoteinos · 1 year
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Folkists appear to be convinced that religious syncretism is a form of "degeneracy", because they think that embracing "alien" gods (meaning gods outside of your "native" culture) alongside or instead of "the gods of your own folk" (meaning ostensibly the gods of your own native culture, but actually your "race"). Forgetting for a moment the obviously illogical racism and the outright fascist ideological impetus behind it, let's just state the obvious: religious syncretism is not in any way bad at least in principle. If anything, it can actually be a good thing.
Not only is syncretism NOT "degeneracy" or in any way destructive, but it was also part of the fundamental fabric of pre-Christian polytheism and, in many ways, modern Paganism at large. Ancient polytheistic cultures interacted with each other's gods and spirits on basically a constant basis whenever they weren't isolated from each other, and one way or another the gods of one culture found themselves part of another culture. If anything, religious syncretism is much more likely to enhance you rather than destroy you, and I'm really not seeing how it can destroy you or anything.
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ocean-not-found · 11 months
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Me and my weird religion
Im syncretic?
But also i dunno what i believe.
I mean *i* know what I believe: just no one else understands it.
I see Dionysus and Jesus as like, the same beings.
I see Dionysus as being a dying-and-reborn god; but also the Horned God; a god of Life and Death; and of Wine and the Orphic traditions.
I see Jesus as a Child of Mary, a dying-and-rising god; a god of wine, death and life, and also a great Teacher who taught alongside Mary Magdalene.
Thats one example? I see Them both as.. the same being yet different.
Mary and Ishtar/The Queen/Hera.
Mary is the Mother Of Jesus, and metaphorically birthed "all" the Gods.
I heavily believe Gods come from.. a lineage? I mean i study History so it makes more sense to me, that a Gods spirit can.. transcend culture and time?
So for me; Mary is fully divine, She is a God, and The Holy Spirit (female) came with Mary (as in, impregnated Her) to give Jesus divine knowledge (Sophia) 🤷 so jesus is mortal, because Mary made Herself mortal for a short time (so Jesus& Magdalene could be half-mortals to preach love and rebirth), but because obviously Jesus is also conceived of Mary (who is human at this point), and The Spirit (the breath, life, what ever, The Dove,) who is fully divine.. it uh..
Yeah its elaborate? But this *makes sense to me*. This is how *my brain works*.
I grew up Catholic, got taught witchcraft and buddhist-ish practices, Wiccan practices. And found Norse and Hellenic paganism by myself. I then came "back" to Mary, Jesus. But i also found out *my own* truth. That Mary is a Goddess; who birthed the Teacher Jesus, and the Teacher Magdalene. I don't care if it dosen't make sense; it makes sense *to me*.
Other than Mary, Jesus and Sophia (who i also see as.. the more primordial force to all knowledge gods? Santa Muerte, Athena, Sophia powers them.), im basically a normal pagan?
What ya gotta remember is that religion and personal belief dosen't have to.. fit into a box? Im a weird blend of all the divine and knowledge i've gathered throughout my life. Im okay with that. If you're not? Keep it to yourself please :)
I understand it might be, and probably is; incredibly weird to people. But it's my belief and it comforts *me*.
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tonechkag · 1 year
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how do you reconcile (or justify?) The religious elements in your folk practice?
I have an understanding of what folk magic is. It's the practices, traditions & superstitions of the everyday folk. In most folk practices, if you discard all religious elements, you really won't have much left. Folk magic is inseparable from the religious elements because the Church is so deeply intertwined in the culture of the everyday folk all across the world.
In terms of my personal practice, I grew up in the church & despite being in a Protestant home, Mother Mary has been one of my biggest comforts ever since i was a young teenager. I'd be a fool to leave her behind.
For many years I searched for a "pure untainted" paganism but to no avail because it doesn't exist & it hasn't existed for a very very long time. In recent years, I've taken the time to learn more about the history of my ancestors & I have a whole new appreciation for the beautiful syncretism. I've seen glimpses of the old gods & rites hidden within Church doctrine & I cherish every single one.
Denying all religious elements would feel like me sitting in front of my entire family line & saying "fuck you. I don't care what you've been through, what you've lost or how Christianity may have brought you comfort through your hardships. I want the "Real Paganism™️" and I want it now". I think doing that would hurt many of them, so instead I work with the parts that I'm comfortable with & I keep myself open to incorporating more in the future when/if I want to.
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if-you-fan-a-fire · 11 months
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"PAGANISM STILL GRIPS INDIANS." Kingston Whig-Standard. May 22, 1933. Page 13. ---- HAZELTON, B.C. - Under the towering peaks of "Falling Rocks" mountain range, the native graveyard is a blend of Paganism and the New Faith. Though many of the Indians have been christianized, complete miniature houses have been built over many of the graves. Clothes and belongings of the departed are placed inside.
In one skirts, shoes, corsets and mirror, brush and comb are hung on the walls. In another an enlarged portrait stands against a trunk filled with garments and toilet articles. Over chiefs' graves stone poems symbolical of their clan are carved.
Food is placed in the houses almost daily. It is invariably carried away by wild animals such as squirrels and rabbits, but the Indians explain the spirits get the food through the wild life. [AL: This is possibly about either the Gitxsan or Wet'suwet'en First Nations, but it's a 90 year old news wire piece loaded with settler colonial racism so figuring out what group or community the story is describing will take further research]
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artemis-potnia-theron · 10 months
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prettyqueerwitch · 2 months
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Ostara and Easter
Jewitches and Annekekatharina did a collab debunking the myths of Ostara! (With Sources!!)
Here is the Link
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massiveharmonytiger · 2 years
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Hey guys. So I was curious about your thoughts on religious freedom, religious syncretism and cultural appropriation and how to reconcile these elements all at once. In my experience, a lot of syncretized religions pre-date the idea of cultural appropriation, which was coined in the 1980s and gained traction after 2010. The result is blended religions formed from combining religions A, B, or C, gaining followers, from inside and outside the religions they stem from and developing over time to form a new entity, religion D. 
Because the formation of these blended religions pre-date the idea of cultural appropriation, many may have some elements that are considered problematic as they come from marginalized religions. Followers of religion D go on to practice and develop this blended faith, sometimes for years, having it stabilize and become an integral part of their identities. Since these followers are a mix of different cultural identities, some could be dominant or marginalized in their own right, because intersectionality. Religious freedom indicates that this group should have the right to practice their beliefs, and this group gets accepted in countries where blended religions are commonplace. Cultural appropriation indicates that this group is scum, because some of their elements come from marginalized groups. It’s more complicated that this because some of their followers also come from mixed identities and marginalized groups. Some come from the same marginalized groups that the marginalized elements come from. Because religion is rarely simple, and often douchey, usually defined by superior or exclusionary attitudes, we’ll add a few loud, obnoxious voices spouting problematic rhetoric and talking over more peaceful members that just want to practice their religion and be left alone. This is nothing new, but the difference is that this isn’t coming from an established religion (who are rarely without their own issues, problematic beliefs and in-fighting) so the result is a lot more incendiary.
In countries where blended religions aren’t generally accepted, religions A, B or C proceed to feel threatened by this religion because this is how it generally goes with blended religions. A lot of this is justified because the cultural appropriation is there. They persecute Religion D. Anything from book burning to verbal abuse to bombing. Religion D takes on the identity of the marginalized group, while Religions A, B, or C become the oppressors, while still being marginalized by the cultural appropriation of this group and their own traumatic histories. So how does religious freedom factor into this? Religious freedom is about the freedom to practice your religion regardless of whether people agree with it or not, and provided that it does not threaten the freedoms of others. Okay, great. Beautiful and inclusive, even. Apply it to reality though and nobody is blameless, and similarly nobody is unscathed. Each group has hurt the other. Each group doesn’t agree with the other. Religion D can’t exactly stop existing, go back to a time before it was formed or just get adopted by another religion as if they haven’t become their own thing. Religion A, B, or C can’t accept Religion D because to do so would be destructive to their own belief systems and they sure as hell aren’t going to do that to their people. Where does this leave things? 
And yeah, I apologize in advance because this is a contentious issue and I’ve already made a mess of this elsewhere by having a heavy case of burnout autistic brain and phrasing things indelicately. None of this is meant to offend. It’s for this reason that I was vague on purpose, using labels like A and D, instead of pointing fingers at groups. I just wanted to open up a civil conversation about this because situations like this usually don’t get resolved, they escalate. Please give me your honest opinions.        
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nateconnolly · 10 months
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I love you dog saint Guinefort I love you Santa Muerte I love you Maria-Kannon I love you Damballa-Moses I love you folk traditions that the Vatican hates I love you the beautiful and inevitable diversity of any religion that tries to globalize 
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istmos · 7 months
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detail from "Madonna and Child with Saints", 1510 - 1512, by Giovanni Battista Caporali
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dowsingfordivinity · 8 months
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Dual faith folk witches
Polish Folk Witch (on instagram and Patreon) has an excellent article on dual faith practice and syncretism among folk witches: Dual Faith: the elephant in the room of the witchcraft community. The topic of dual faith keeps returning on a regular basis in the broader witchcraft community online, especially on the intersection of folk magic, paganism and christian occultism. Folk witches often…
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unholyleaf · 2 months
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Isis of the Suebi In the book Germania, by Tacitus, he reports on the worship of Isis by the Suebi tribe. It's common belief that this interpretatio romana is likely in regards to the worship of Freyja/Frigg. It is my belief that Freyja and Isis are syncretic with one another. I incorperated some celtic and modern symbology into the art as well, such as the symbol of Awen, as I consider myself to be a druid, and the triple goddess symbol to represent unity of the goddesses/divine feminine.
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artemis-potnia-theron · 10 months
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Khaire 👋🫂
Welcome to my e-altar dedicated to Lady Artemis Potnia Theron 🌙🏹🦌
(complimentary devotional playlist included with your visit ⬇️)
***18+ ONLY. MINORS DNI***
TERFs/Dianic Wiccans are not welcome here.
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About Me:
🌙 Taylor
🍄 Animist
🪷 They/Them
🦌 Adult (25+)
🏹 Oathbound devotee/worshiper of my beloved Patron, Divine Mother, and Queen; Mistress Artemis-Diana Potna Thea
💜 I honor my Sacred Lady in all her limitless forms and manifestations, including her Ephesian incarnation and the Nymphai
🕊 I am also devoted to Mother Mary Theotokos as a form of hero worship, ancestor veneration, and as an extension of Artemis Ephesia (Artemis of Ephesus) specifically in her 'Queen of Heaven' aspect
☀️ I honor the exalted Apollo(n) Musagetes as my Mother's divine counterpart. For this reason, he is as my Father to me, and I view the Mousai as extensions of him
🎭 I am also a follower of the Liberator, Dionysos-Bacchus Agathus Daemon
I synchronize several deities with my Lady and Queen (this is all personal practice - totally cool if your beliefs differ):
🌕 Selene Aiglê as synchronized with Diana Phôsphoros
🪽 Eileithyia Lysizona as synchronized with Artemis Orsilochia
🏵 Britomartis Diktynna as synchronized with Artemis Pôtnia Therôn (Mistress of Beasts)
🗝 Hekate Anassa Eneri as partly synchronized with Artemis-Diana Trivia
⛰️ Kybele Mater Oreîas as partly synchronized with Artemis Ephesia (Artemis of Ephesus)
Others I follow/honor as part of my worship of Artemis-Diana Sôteira:
🦁 Sekhmet-Bast
🏔 Ninḫursaĝ Ninmaḫ
🌑 Ereshkigal Irkalla
🌾 Demeter Megala Mater
🥀 Persephone Megala Thea
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Praise to divine Mistress Artemis, architect of my soul and eternal keeper of my heart.
She of the wolves and of the deer. She of the hunt and of the fire. Swift running archer who haunts the forest wilds and roams in the night. The cresent moon, her silver bow. She who dwells at the mountain peak. She of the Earth and the Heavens.
Bestower of death with her showering arrows. Strong-voiced worker from afar who whispers, “Kneel, or be knelt.” Beautiful empress who bears sword and reins on her golden throne. She of the lake, the marsh, and the harbor. Far-shooter. Lightbringer. Dawn-breaker.
Divine virgin, pure and revered, who soothes. Celestial midwife who nurses the young and patron of childbirth. She of the hymns and pastures. Singer of divine songs and leader of the dance. Sweet-garlanded lady of clamors. She of the white bird, the toad, and the berry seed. Bright goddess.
Beloved and loving high priestess of the bear's jaw, whose hymns only beasts can sing. Willow-bound and royal of cedar, walnut, and laurel. Immortal torch-bearer. Ancestral guardian who stands before the door.
Goddess queen of beasts and nymphs. Maiden. Death. Animal. Feral child. Holy mother. Praise be to Lady Diana, deliverer and savior.
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Images:
***(user box by Aterios)***
My altar c: / Quote fragment from Sappho / Fountian of Artemis (Diana) of Ephesus at Villa d’Este / Artemis in the 'Pastoral' section of Fantasia (unknown gif maker) / Diana's Bath by Louis Devedeux / Fountain of Diana and Actaeon / Quote Fragment from Ursula K. Le Guin / Detail of Artemis depicted as the Potnia Theron (Lady of the Beasts) from the Francois Vase / Diana the Huntress by Guillaume Seignac
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crazycatsiren · 11 months
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Avalokiteśvara and Guanyin.
Syncretism between ancient Indian and Chinese Buddhism. Millenia old religious figures and divine beings.
That's all (in Miranda Priestly voice).
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m4nicperfumery · 2 months
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save me south asian syncretism... save me....
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