Sunday, April 4, 2010

What I Do

Since I covered the "Who I Am" part I thought I'd also post the "What I Do" shortly after so as to maintain a connected feeling (that and I am in a metaphorical writer's heat hahaha).

In the end of the previous post, I said that in this one I'll discuss my path and practice as these are right now. In order to do so, I have to list the fields my path and practice focus and touch upon. I'll include a small definition/brief description but further explanations will be given in the upcoming post(s) on definitions and explanatory notes. Also, note that some of those listed are still in the theoritical state (meaning I still research/study and have not practically tried/used them). This leads to me providing with less info/practical experiences. I hope you won't mind that too much, since I am still a newbiew of sorts (especially since this form of my path is quite recent, though a major, here-to-stay, change).

The fields I explore are:

Hellenic Hearthcraft - This field deals with worshipping and working with household related deities (e.g. Hestia, Zeus Ktisios, Zeus Erkeios and others), Magic dealing with the thriving, prosperity and general well-being of the home and hearth (in Greek the word 'οίκος' [oikos] is used which didn't only mean "house" as it does today, but referred to the building, the hearth [εστία - hestia named after the Goddess or vice-versa] and the surrounding area [usually the owned 'territory']) etc.

Greek (folk) Magic - This field include but is not limited to Magic worked by the Greeks both ancient and modern. Ancient Greek Magic includes but is not limited to: the use of effigies (called "Κολοσσοί" - Kolossoi), curse tablets/binding spells (Latin 'defixio' - Greek 'katadesmoi' - both meaning 'bindings'), charms, love-related spells, protection (mostly against witchcraft) etc. Greek folk Magic refers to the later antiquity (aka medieval) and modern practices of the Greeks. It includes but is not limited to: herbal lore, spells (for love, protection, health, wealth etc) as well as curses, customary/lay/folklore methods and formulae (meaning, specific seemingly superstitious actions with symbolic and magical meanings - example: putting some lavender under one's pillow to make wishes come true) etc.

Working with Daemones - This field refers to the interaction, communication and co-operation or even manipulation of those spirits known to the ancient Greeks as "daemones" (a daemon was any spirit greater than a human/non-human up to minor, mostly rustic, cthonic and agricultural deities - example: a nymph, a river God and the cthonians: Hekate, Persephone, an aspect of Zeus, an aspect of Demeter and others, could be called daemons - a Titan or an Olympian would never be called a daemon unless referring to a cthonian aspect they possess [as is the case with Demeter and Zeus]).

Minor Ceremonial Influence - My practice has somewhat "simplified" and is not as ceremonial as it used to be. However, I don't and won't completely drop the ceremonial aspects as I deem them helpful and necessary in certain cases. This field deals with rituals both magical and religious.

Spellcraft - I list this individually, because when I cast spells, I often do so without adhering to the liturgy of, let's say, Greek or ceremonial Magic. This fields has to do with the various magical formulae (excuse the latin plural but I like it better) used by me: spells, charms, curses (only one haha though planning on a second ugh) etc.

Finally, I'd like to mention a field I aspire to research and study, which is also kind of tricky and shady: Greek shamanistic practices. I am aware of two: necromancy and iatromancy. The first oughts to be known to you, my readers, but for those ignorant of what it really is: it's the communication and use of spirits of the deceased mainly for divinatory reasons (but not only). The second, iatromancy, is less known: it's a meditative, healing practice which makes use mostly of incubation. You might have seen it mentioned in ancient Greek myths related to Asclepius. It's the "healing sleep" the patients had in his temple during which they saw visions of Asclepius and later were healed (or at least their recovery was aided). Those inducing the state of incubation to the patients were the iatromancers, those priests/seers versed in guided meditation for healing purposes. Iatromancy, as the name suggests, also includes divination (through various means, though once again, mostly through incubation) concerning medical problems.

I hope this was interesting and somewhat informative. The next post(s) will be on definitions as well as explanatory notes and expanding on the practices mentioned and briefly discussed here. Then will follow posts dedicated to each practice (and possibly subcategories of each field) individually.

1 comment:

  1. Fascinating! What an excellent look at the praxis you're developing, Stef.

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