PaganSquare.com - WitchesAndPagans.com Walk the sacred labyrinth with Ariadne, the Minotaur, the Great Mothers, Dionysus, and the rest of the Minoan pantheon. Modern Minoan Paganism is an independent polytheist spiritual tradition that brings the gods and goddesses of the ancient Minoans alive in the modern world. We're a revivalist tradition, not a reconstructionist one; we rely heavily on shared gnosis and the practical realities of Paganism in the modern world. Ariadne's thread reaches across the millennia to connect us with the divine. Will you follow where it leads?
Find out all about Modern Minoan Paganism on our website: https://ariadnestribe.wordpress.com/. We're a welcoming tradition, open to all who share our love for the Minoan deities and respect for our fellow human beings.
[Content Warning: This post contains a photo of human skeletal remains.]
When we talk about funerals, many of us think of the deceased being either cremated or buried in a grave, and that's the end of the process. But for the ancient Minoans, it was only the beginning.
...
One of the reasons we call Modern Minoan Paganism a revivalist tradition instead of a reconstructionist one is that, unlike many reconstructionist Pagan traditions, we don't have any ancient texts to work from. Yes, the ancient Minoans were a literate society, but so far all of their scripts and writing systems are untranslated.
Take, for instance, the cup pictured at the top of this post. This is a photo from Sir Arthur Evans' monumental multi-volume work Palace of Minos, a record of his excavations at Knossos (now in the public domain). The artifact in the photo is a terracotta cup with writing on the interior in what may very well be squid ink. That writing is in the script rather unimaginatively known as Linear A, and it's still undeciphered.
...
This is one in a series about the deities in the pantheon of Modern Minoan Paganism (MMP). You can find the full list of posts in this series here.
Today we're focusing on a well-known god, Dionysus, and the places we can find him in Minoan art and artifacts. The ecstatic god that many people know from classical times (a millennium after the destruction of the Minoan cities) is actually a syncretic deity, a combination of the Minoan god (or at least, whatever remained of him after the Bronze Age collapse) with a similar ecstatic god from Phrygia.
...
This is one in a series about the MMP pantheon. Find the other posts here.
In this post, we'll have a look at Korydallos, one of the gods who are the sons of our three Mother Goddesses. Korydallos (or The Lark, as we sometimes call him) is a new name for an old god. We discovered him via dance ethnography, Mediterranean folklore, and a close look at some of the interesting details of Minoan art and artifacts. In MMP, we consider him to be the son of our Sun goddess Therasia, though there is a sense in which all the son and daughter deities are children of all the Mothers - more about that in a bit.
...
These days, we in the Pagan community have many choices in terms of traditions and paths to explore and practice. Most of the folx I know include more than one tradition in their regular spiritual practice.
How does that work, and what happens when you have traditions whose calendars don't fit with each other?
...
One of the aspects of spiritual practice that we've developed in Modern Minoan Paganism (MMP) is a standardized ritual format. It took a lot of research and even more experimentation, but what we ended up with is, we believe, true to the spirit of religion in the Bronze Age Mediterranean.
What that means, though, is that it doesn't look like Wicca's circle-casting and quarter calls, which is what many modern Pagans think of when someone says "standard ritual format." Much of Wicca's ritual basis comes from ceremonial magic, which is fascinating and nifty but has no relation to the centuries-earlier religious practices of the Bronze Age.
...
I'm pleased and proud to announce the release of the new second edition of Labrys and Horns: An Introduction to Modern Minoan Paganism. Since the publication of the first edition in 2016, we've expanded our pantheon and sacred calendar, created a new standard ritual format for both groups and solitaries, and developed a set of spiritual practices that we all share.
When I say the second edition is expanded, I mean it. The first edition, in print format, is 140 pages long. The new second edition clocks in at 243 pages.
...
