#informational post

[rirapilled]

this shit is way too local.. talking about ☕️🌊🌊 😭😭

theyre mad ugly too

[acexualien]

Part 2: Asexual Spectrum Identities & Orientations

In part 2 of my new series, I'll continue to introduce you to 9 more Asexual Spectrum Identities & Orientations in alphabetical order!

💬 Do or did you relate to any of the mentioned terms from this post (at one point)? Leave a comment 🧡 (I personally thought I was demisexual before figuring out I was actually asexual but demiromantic 😁)

❓️ If you have any questions, let me know but please remain respectful!

[broomsick]

Short guide to varðlokkr

Briefly exploring ritual singing and spirit work in the nordic tradition, and their possible uses in neo-pagan practice.

Before performing divination, it's said that völur would sing, or more often than not, have someone sing a ritual song in order to "rouse the spirits". This ritual was a way to call upon nearby spirits—generally guardian spirits, to come and answer their questions. The practice of varðlokkur, or "ward songs/protection songs", is tightly interwoven with the art of seiðr. According to the few sources that mention the topic, it was performed by seeresses seeking to prophecize, or by women willing to sing it in their stead.

Before diving deeper into this topic however, it's important to note that the interpretation of the term varðlokkr, and in a sense, the very basis of its current scholarly understanding, depends on its possible etymology. Two hypotheses stand out in this regard: varðlokkr is either spelled with one or two k's, either varðlok or varðlokk. The former would refer to "locking", or "fastening", and is often associated with a passage in the Grógaldr (The Spell of Gróa) where the shamaness refers to Urðar lokur, or Urð's locks/bolts. In this case, the song is a matter of "locking" the spirits in. Whereas varðlokkr would stem from the same root (vǫrðr, meaning to guard or ward), but in this case, lokkr would come from lokka, meaning to lure, or entice. It's generally agreed upon that both these instances showcase how the idea of protection was a key element in the perception of this practice.

These so-called "Weird-songs" sometimes required the use of a rhythmical sound created using drum beating, rattles, or by hitting the ground with a staff. They served as an invocation to higher powers or local spirits, who would be keen to protect ("ward") the seeress as she glimpsed into the future. According to pre-Christian belief, the sound of these songs had the power to appease surrounding spirits, but also to entice and lock them into the space for the duration of the divination. Letting her spirit wander out of her body in order to scry, the völva/seiðrkona became vulnerable, hence the need for higher protection. Now "bound" to her until the completion of the ritual, the guardian spirits would be inclined to lend their help. Depending on the intepretations, this type of ritual singing could also have been a means to reach a trancelike state before fortune telling.

'Many spirits,' said she, 'have been present under its charm, and were pleased to listen to the song, who before would turn away from us, and grant us no such homage. And now are many things clear to me which before were hidden both from me and others.' Eiríks saga rauða, chapter 3

The trance aspect of this practice is often debated, however. Granted, it's possible to point out similarities between seiðr and the "out of body" travel of Sámi and Siberian shamans. After all, a few sources tell us that varðlokkr would also serve to bring the völva back into her own body once she'd prophecized. Still, scholars more often than not consider varðlokkr and other seiðr practices as putting oneself in a "receptive state" in order to comprehend messages sent from the spirit world.

At the beginning of the séance all those present seem to have taken part in the singing, but a special choir was appointed for continuing operations:  this is in several accounts said to consist of women or one woman. Singing continues throughout the séance, the purpose being to remind the shaman of his mission.  Some sources indicate that the singing was concentrated or confined to the final stages of the trance, and the aim here was to wake the shaman. Louise Bäckman & Åke Hultkrantz

Think of varðlokkr as a way to blend music, divination and spirit work. A modern practitioner who already works with Dísir, vættir, ancestors, and the like can involve these familiar spirits in the ritual, for example, by calling upon a passed loved one to protect them during divination, or even to aid in finding answers. It's generally agreed upon that during the Scandinavian pre-Christian times, the wisdom of the dead occupied a vital place in many such shamanic practices. One could seek advice from passed mentors or loved ones in this manner. Even disregarding the idea of "rousing" spirits and "locking" them, I believe that one could still use to music as ritualized invocation—especially when it comes to ancestor work, in order to ask for advice or insight.

Next to nothing is known about what varðlokkr actually sounded like. However, I think it's still interesting to explore the idea of ritual singing as a shamanic practice. For someone interested in experimenting with galdr, seiðr, or any such shamanic practices in the Nordic tradition, varðlokkr seems like a great place to start.

So how does one incorporate ritual singing into neo-pagan practice? I'm sorry to say that it's exceedingly difficult to somehow reconstruct varðlokkr, as history has left us with nothing but bits and pieces to work with. However, three main particularities stand out and aid us in tracing a general outline: 1. the Weird-song is sung before divination as an opening practice; 2. its purpose is to call upon spirits; and 3. it most likely served as a sort of short-term ward for the person performing the ritual. These three concepts may be preserved, and the freedom to build around them is yours.

For this reason, we even have the option to simply pick a song which feels sacred and play it before rune casting, or tarot reading for example (needless to say such a practice also applies to any and all methods of divination, including scrying). After all, there's really no indication that the practitionner must sing the song themselves. Even in the few accounts mentioning varðlokkr, the seeress isn't always the one singing.

But if you decide to sing the varðlokkr yourself, it's also possible to learn the lyrics to a song that's already part of your practice. If working with the spirits of the dead, and especially with passed loved ones, why not play a song that a given ancestor loved in life? Artist Einar Selvik has composed a short skaldic-type song called Vardlokk, which has understandably become my own ritual song. I play it to get into a spiritual state of mind, helping me tremendously before spirit work—which coincides in many ways with the original purpose of varðlokkr. But it's safe to say any type of music may be used. And if you're interested in trance or trance adjacent practices, chanting may be used in such a manner as well.

There are many ways for us neo-pagans to adopt the practice of varðlokkr, since in one way or another, music is always tightly intertwined with religious practice. One can choose to wholly disregard the spirit work aspect and simply explore the idea of ritual song and its ties to divination. No matter the case, shamanic practices were an inherent part of Nordic religious tradition, and I think it can be useful for modern practitioners to learn about them and explore the possibilities that they offer.

If you're interested in further reading, I've linked at the beginning of this post an ask I answered a while back pertaining to seiðr, galdr, and other shamanic practices of the Norse. Within the post are also a few suggested pieces of reading that have helped my personal understanding and research.

[youbetyourbuttons]

Happy Endometriosis Awareness Month!

My two year anniversary for my endo excision surgery is coming up so I figured it was the perfect time to make a few posts! The first is some basic info on endo, the second will be about my experience getting diagnosed, and the third will be about surgery and recovery.

Endometriosis is not just a "bad period". It's an inflammatory disease that is disabling for countless AFAB ppl. Endometriosis is when endometrial-like tissue grows outside of the uterus. This tissue is similar to the lining that you shed on your period. But if that tissue grows outside of the uterus, it has nowhere to go during your period. This results in inflammation and can cause adhesions, cysts, and scar tissue. This tissue is also incredibly "sticky" and can stick your organs together. This endometrial-like tissue most commonly grows around the uterus/pelvic region but it CAN grow elsewhere. There have been cases where patients have had endometriosis all the way to their lungs. So NO it is not a disease to be dismissed.

Common Symptoms:

Painful periods

Pain with sex

GI issues (that are often misdiagnosed as IBS)

Urinary issues (frequent UTIs, urgency, incontinence etc)

Heavy bleeding during period

Infertility

Bloating/nausea

Pelvic floor therapy can be a lifesaver for many of these symptoms!

Comobidities:

EDS (6-20% of ppl with EDS also have endo)

PMDD (Pre Menstrual Dysphoric Disorder could have its whole own post lol)

Autoimmune diseases (such as lupus, crohns, rheumatoid arthritis etc)

SIBO (Small Intestinal Bacterial Overgrowth)

Not so fun facts:

There are 4 stages of endometriosis and level of pain does not dictate what stage of endo you may have. Each "stage" just represents the severity/amount of endometriosis you have.

There is no cure for endometriosis. Even a hysterectomy cannot guarantee no endo regrowth

Affects 10% of AFAB ppl

No known cause

Poorly researched

Takes on average 4-12 years to get diagnosed

Only way to diagnose is through surgery. It is unlikely to be caught in imaging and there is no blood test for it

25-50% of infertile AFAB ppl also have endo

After excision, many patients have to have surgery again 2-4 years later because of regrowth (no source, personal experience)

Sources:

Endometriosis - Symptoms and causes

Endometriosis - Symptoms and causes

Dr Marina Kvaskoff reviews whether women with endometriosis are a population at risk for major chronic diseases, including cancer, allergies

Endometriosis

WHO fact sheet on endometriosis including information on causes, diagnosis, treatment, impact, prevention, challenges and priorities and WHO

Endometriosis and Ehlers-Danlos Syndrome (EDS) | The EDS Clinic

I am not a doctor so pls ofc consult a professional. However !!! Women, nonbinary and trans men are very often gaslit by doctors time and time again. Equip yourself with knowledge and advocate for yourself! You should NOT be disabled by your period. You deserve a doctor who wants to actually help you find solutions for your pain. And no, birth control is NOT the only option for endo. I must acknowledge too that access to this type of healthcare is incredibly hard to come by and afford. I’m v privileged and grateful for the care I’ve received.

Unfortunately the lack of research, resources, and care for endo is rooted in misogyny. Fuck the patriarchy. Also, warning to my fellow trans AFAB ppl: the language surrounding endo is incredibly gendered and made me dysphoric on more than one occasion so take care of yourself!

Up next is my personal experience!

[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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Cosmicaquamarie

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This post was reviewed and edited for easier reading by ChatGPT.

[fallloverfic]

S-Classes that I Raised/My S-Class Hunters information post

내가 키운 S급들 | S-Classes that I Raised (“SCTIR”) is a completed 1,165 chapter Korean fantasy webnovel on Munpia, Naver, Ridibooks, and Kakao by 근서 | Geunseo that has been adapted into an ongoing manhwa/webcomic (My S-Class Hunters) (though the manhwa is on hiatus at the moment after the conclusion of season 1). The second cover art is by onlyraii. The novel is published by 제이플미디어 | JAYPLEMEDIA.

Manhwa adaptation summary: "Yoojin is an F-ranker overshadowed by his little brother, an S-ranker. All he does is get in his brother’s way, causing trouble wherever he goes. When a seemingly routine dungeon raid goes wrong and costs Yoojin his brother’s life, Yoojin decides to use the wish granted by clearing the dungeon to reset his timeline. The plan was to lead a quiet life from now on… but now it turns out he can help other people become S-rankers?! Maybe this is Yoojin’s chance at building his own entourage of powerful metahumans… but it may be easier said than done." - Naver Webtoon

SCTIR the webnovel has an 858-episode main story, a 14-episode Epilogue [1], a completed 167-episode Side Story (sequel) and a 128-episode Epilogue [2] (sequel). It was first published on June 29th, 2018 (Munpia), and the final episode of Epilogue [2] was released on May 8th, 2025.

The main story and epilogue were reformatted into 35 ebooks (Naver, Ridibooks, Kakao), which began publication on May 1st, 2020, and the ebooks have interior illustrations from 비완 | Biwan for volumes 1-14 and a few other artists for the other 21 volumes. Here's a post on some of the interior art that JPLE has shared online.

The ebooks also have extra scenes in various places and possible revisions, which differs from what is available in the individual episodes. The Korean ebooks also began being released in paperback in November 2024.

A guide for reading SCTIR on Munpia and Naver (this is meant for another fandom, but it's also designed to work for anyone who wants to read any similar works on Munpia and Naver).

This is meant to be a collective post for information on the novel and manhwa, as well as translations, which will update as new information comes up.

Geunseo

Geunseo is the author of the webnovel. Back in mid-2022, Geunseo replied to questions from readers in a very long Q&A, which folks shared on various platforms.

Translations of the webnovel

There is no official English translation of the webnovel, though there are a few fan translators, but most are just people putting the episodes through machine translators ("MTL") and sharing those online, or doing modified/partial MTL, which involves MTL most/all of the episode and doing partial translation/editing on the results. There is also a lot of confusion because people tend to MTL the individual episodes, not the revised ebooks, so folks reading one but not the other one are going to have different understandings of the story.

Side Stories/Sequels

There are two side stories for SCTIR, both of which are sequels to the part that came before. The order is main story (not an official name, it's just the regular story) > Epilogue [1] > Side Story > Epilogue [2].

SCTIR manhwa, My S-Class Hunters

SCTIR's manhwa adaptation is published on Naver Comics / Naver Series, began publication on November 15th, 2021, and is 160 episodes long. There's a trailer from right before it released on YouTube.

The manhwa is adapted by 제이플미디어 | JAYPLEMEDIA, with principle art by 비완 | Biwan, and the head of storyboard is seri. Other crew on the team include 징개 JINGGAE | JING_GAE (assistant direction), 김피로(KPR) | tired_kim, and 한흔 | hanheunhan. A lot of the crew share previews and behind the scenes material on their twitters. Although the manhwa is very far behind the novel, the crew are generally novel fans (Biwan did art for the ebooks, after all), and they will also sometimes do fanart for recent episodes of Side Story/Afterward, so be wary if you want to avoid spoilers. Season 1 of the manhwa stopped in volume 7 of the novel, around episode 168. Season 2 is ongoing.

The manhwa also differs in many ways from the novel, which is normal for an adaptation. Changes include some chronological reorganization of events, expansion of certain characters and relationships, some modifications to skills, additional scenes, etc.

The original Korean updates weekly on Naver on Tuesdays around 9 AM ET. The English translation updates weekly on Monday on Webtoon, and at 00:00 ET on Wednesdays on Tappytoon. The Webtoon version is free to read, but the last several episodes are usually paywalled, and these episodes can be accessed by cookies (the currency on Webtoon). Guide for how to read for free on Tappytoon. SCTIR's manhwa is also available online in French (though it seems to be on a hiatus since 2022), German, Japanese (俺が育てたS級たち), Spanish (Los clase S que crié), and Thai.

April Fool's Day Jokes

Both the novel and manhwa teams, like a lot of Webtoon manhwa teams, usually do a joke post for April Fool's Day.

The 2022 joke post for the novel was seemingly a parody of the then-unreleased novel cover by onlyraii. The 2022 joke post for the manhwa was a magical girl Yoohyun parody.

The 2023 joke post for the manhwa was Yoojin, Yerim, Yoohyun, and Peace making heart signs.

The 2024 joke post for the manhwa was to have most of the cast become dinosaurs.

[a0v1dp3dr0]

I hate to ask but Google sucks now and I can't actually find reliable info on what Goose actually did wrong, just a lot of AI slop articles saying she did something bad with no further explanation. What's the deal?

So there are many parts to this that I love to rant about soo

One, if you go on her Twitter she has been fond of being an incest lover (old info, just something for the list.) you can find this by using keywords for her posts

Two, she has been known for being racist based on her racist cast (Jax's VA, zoobles VA) and claiming she was racist on her Twitter yet again

She also joked about Nazis and Shadman which is so idiotic to even joke about because these are real world problems and she is a grown woman.

Other is for bragging about how much she relates to jax and how he's her self insert (if you don't understand why that's bad, it's because he is a selfish abuser and misogynistic asshole) which is not something you put in a show?? Also the fact she writes it out as "oh well he's sad so!! His actions are okay!!" Basically just excusing his actions and playing out as propaganda that I've seen people fall to. Don't write a show if you're uneducated.

Other proof of being misogynistic is all her idiotic tweets about female characters, just showing how male centered she is.

Extra screenshits for proof of insurance 🔥

Anywho that's all I can think up of right now. As a summary yeah she's a horrible person. It doesn't matter if these were said "oh so long ago!" Because she still holds up these beliefs till this day. She is a grown person and people need to stop idolizing her and being parasocial. She is not your friend