The Triskelion is comprised of two distinct – though interconnected and occasionally overlapping – practices: Neohellenic Witchcraft and Wildwood Druidry.
NeoHellenic Witchcraft itself is comprised of three parts, called “Crafts”. These are:
- The Hekatean Craft
- The Ephestian Craft
- and the Polis Craft (which is specifically called Athenian Craft in my case – more on this in a bit).
The Hekatean Craft can be considered the core and heart of Neohellenic Witchcraft and of the Triskelion itself. It is the primary practice that informs the rest of the system, especially in terms of tools, techniques, and direction. The patron of this Craft is, obviously, Hekate. The Hekatean Craft focuses on magic, mysticism, and devotional polytheism (centered on Hekate). It is a transformative practice, revealing the Mysteries of the Craft of the Wise and of Magic, as Hekate governs and teaches them. In accordance to the oaths and characteristics of this Craft, all magic I practice or use is dedicated to Hekate. In other words, all magic I may practice in my life is in honour of Hekate. The Hekatean Craft also deals with Gods related to Hekate as well as the various spirits in Her retinue.
The Ephestian Craft is a magico-religious version of Hellenism’s household cult. It follows the religious practices of Hellenic polytheism (the Ephestian Gods and spirits, Hellenic beliefs as well as rituals and celebrations) and marries them with my magical practice and identity as a Witch (also drawing from historical magical practices, especially Greek folk magic). This translates into a practice that focuses on the household and the many ways it can be supported, protected, and fostered.
Finally, the Polis Craft or, as I call it, the Athenian Craft focuses on the regional and communal aspects of my religion, spirituality, and magical practice. Specifically, it includes things such as (public) group religious practice, worship, and magic (such as in a Hellenic polytheism group like Labrys or even in a private group of friends and fellow practitioners). Due to its regional focus, it can change depending on my place of residence, with various practices and ritual duties for both permanent and temporary changes of residence. This includes working with local spirits and deities, especially the city patron (hence, in my case as a citizen of Athens, it is called “Athenian Craft”), participating in local group rituals and other practices, and striving to be a contributing and law-abiding citizen.
As you can see, these three Crafts, for all their “independence”, are interconnected and overlap a lot. For example, the Hekatean Craft provides the main tools that are used in rituals in the Ephestian and Athenian Crafts as well as magical skills and techniques that have uses in the other Crafts too. The Ephestian Craft deals, in part, with additional roles of Hekate in ways that the Hekatean Craft doesn’t, and it also touches on the Athenian Craft's focus on regional cult through its practices related to the “neighbour spirits” of my household (local daimons and spirits of place that influence the area near and around my home). The Athenian Craft can add to the other Crafts via the building of bonds and relationships with the local “spiritual ecosystem”, something that can enhance existing magical practice and spirit-work.
The Wildwood Druidry is not comprised of distinct parts, like Neohellenic Witchcraft is. Instead, it has very obvious influences and loans, in a very Eclectic-reminiscent manner, from other religious systems, namely (outer court*) Wicca and Ar nDraiocht Fein’s Druidic practice (with special focus on Ian Corrigan’s published material). This is especially obvious in the use of the Wheel of the Year, the worship of a God-and-Goddess-type divine couple ruling the spirit court of the Wildwood realm, the Fire, Well, and Tree of Ar nDraiocht Fein, the spirit-arte techniques of Ian Corrigan and so on. I decided to use these notions, practices, and beliefs because of the compatibility I perceive between them and the Wildwood; specifically, I have been led to believe, by the Wildwood spirits, that those “borrowed” practices are a highly compatible vehicle for working with the Wildwood – note that there have been hints that they won’t necessarily be a permanent part of my Wildwood practice and that, in time and through exploration of that realm, I might discover and build a more unique practice.
Despite the “borrowed” or “Eclectic” liturgical skeleton, the Wildwood Druidry’s focus is still the Wildwood realm, the Mysteries it offers and reveals, and the relationships between its spirits and me. In other words, the main focus is, above all, effective spirit-work and mystery practice.
The Wildwood Druidry is, at the time of writing of this article, still very new and in fervent development. Therefore, it is still in flux and a good deal of what has been revealed this far has been deemed especially private. In other words, I’ve only explored a small part of it, and even then most of it is not information or experiences I can easily share with the public (and, in some cases, I am not even allowed to share certain things at all).
Together, these two great practices, Neohellenic Witchcraft and Wildwood Druidry, are the Path of the Triskelion. As I’ve said before, it is the most complete version of my overall path and practice.
*Outer Court: The public, published information regarding Wicca (which I understand and define as British Traditional Witchcraft, often calling it Traditional Wicca in my writings to differentiate it from Eclectic/Neo-Wicca).