Hekate's Epithets Part One

 As promised elsewhere, here is a PDF file with the seven Hekate epithet posts I wrote for my Patreon, each with its own prayer. I hope this will be useful to everyone, beginner and devotee alike!

You can view and download the file here.

 

 

 

A statement on the Indica controversy

 

As you know, last May I was awarded a fellowship grant for the development of my project “The New Mysteries of Hekate-Despoina” from Indic Academy’s Center for Global Polytheist and Indigenous Traditions led by Dr. Edward Butler. As part of my contractual obligations relating to that grant, I also participated in the online Conference for Polytheism Today and Tomorrow: Dialogues on Pluralism and Polytheist Art, alongside many others.

It recently came to everyone’s attention that Indica is associated with and has publicly shown support for the Hindutva nationalist movement (blog post linked for a very detailed run-down of thesituation – I make no claims of endorsement for the rest of the blog as I don’t know the author, but this particular piece checks out). I freely admit I had no knowledge of what Hindutva was (or that it even existed) prior to the recent controversy bringing these associations to light, seeing as I’m not Hindu or even interested in anything related to Hinduism or India. My association with Indica starts and ends with my contractual obligations to a grant facilitated for and by polytheists under Dr. Butler’s directorial work.

I am in a difficult position right now, because I am firmly opposed to any form of nationalism or right-wing conservatism while at the same time being contractually associated with an organization that, months after the beginning of my involvement, publicly endorsed such movements. In the intent of full disclosure and honesty, I want to make clear why I cannot simply end my professional association with Dr. Butler and the CGPIT/Indica before June 2022.

The grant I received has a project deadline of June 2022. The size of the grant was also equivalent to roughly half a year of rent for me personally, and my use of that money was solely for living expenses, as I explicitly outlined in my agreement with Indica. Indica has absolutely no intellectual rights or control over my project, which also has nothing to do with anything relating to Indica or Hindu matters. The fellowship contest was international and for any kind of polytheist, which is why I participated. My contractual obligations are simply to give two annual reports (one of them being in the form of my talk at the Conference recently) and to complete the project I undertook thanks to the grant’s support within the deadline (aka until June 2022 – evidently this obligation is to show that you didn’t just take grant money for other purposes but did indeed complete the project the grant for which you applied was intended to fund). Other than that, I am under no obligation to work with, support, endorse, or follow Indica’s line on any matter whatsoever. They also make no money off of me as far as I am aware nor have I given a single cent to anything Indica related.

I’ll be perfectly honest. I cannot return the grant money. It was spent on living expenses, exactly as intended (and it’s been more than half a year since I received it), and my financial situation does not allow for me to give such a big chunk of money back; it is simply not something I can afford. Knowing that, I will continue to fulfill my contractual obligations (and thankfully they are minimal as already explained) until the end of my deadline and completion of my project.

I am saddened by Dr. Butler’s stance on the Indica matter, although I can also understand it to an extent, as he is employed by them (while I am not and I still have some obligations, as explained). For what’s worth, Dr. Butler was nothing but helpful and supportive of me and my work, and made it clear everyone is free to have and enforce their own stance and approach on this matter. I am still grateful for all the help and the grant itself, without which my project could not have happened, and which I will strive to complete on time. Still, I cannot and will not associate with Indica past the end of my project and contractual obligations.

I hope I have made my precarious position on this matter clear and I hope everyone knows I will never willingly support any sort of nationalism.

The Mysteries of Hekate-Despoina: An Overview of Praxis

 

The practical aspect of the Mysteries of Hekate-Despoina is a three-stage process, taking place within a year, from March to December. More accurately the three stages take place on the Full Moons closest to the Spring Equinox, the Perseids meteor shower, and the Winter Solstice. Each stage must be completed before the next one can be performed. Otherwise, the subtle transformative process of the Mysteries will be disturbed and the practitioner performing the rituals will not properly experience the intended journey and transmutation of the spirit. That isn’t necessarily catastrophic since the prospective initiate can try again next year (barring any divination explicitly advising the opposite) by starting the process anew.

Each stage builds onto the next. Very much like the seasons, there is no true beginning and the entire process must be viewed in a cyclical or spiral manner. The designated “First” Stage is essentially an arbitrary choice for practical and pragmatic reasons, just like the beginning of the secular year on January is artificial; the seasons never “begin” from our perspective but cycle through one another perpetually. Still, we need a means to enter this perpetual dance, and the designated First Stage is, in my opinion and examination, the most inviting and helpful for the beginning of this transformative journey. The title of the practitioner also changes along the journey, to reflect the changes within. During the First Stage, the practitioner is the Iketēs, the Supplicant. During the Second Stage, the practitioner is the Odoiporos, the Wayfarer. And lastly, during and beyond the Third Stage, they are the Mystēs, the Initiate (literally “the initiated”).

The three stage process is, somewhat paradoxically, technically a four-stage process since the Third Stage is actually a two-part procedure. Let’s start at our chosen starting point though, shall we?

The First Stage, properly called “The Light Obscured in the Waters”, is observed on the Full Moon of the Spring Equinox and it requires the practitioner to symbolically participate in a ritual drama: The Iketēs awakens the earth and the Titan Anytos opens the gate of the cave of Despoina, where the Obscured Light can be found. The Iketēs must draw the Waters of Rejuvenation from the Spring of Poseidon and venture into the cave via the performance of the Snake Dance. There, the Light is found and revealed. By conjoining the Light Unveiled with the Waters of Rejuvenation, the Luminous Waters are created, of which both the earth and the Iketēs must partake. The Iketēs becomes spiritually quickened and their transformative journey begins. The first glimpse of the Mysteries is attained and the Iketēs learns and utters the Secret Name of Hekate-Despoina. With the First Stage completed, the path to the Second Stage is open and the practitioner is now the Odoiporos.

In the Second Stage, properly called “The Sidereal Journey” and observed on the Full Moon of the Perseids, the Odoiporos, having been spiritually rejuvenated and their soul transformation initiated, undergoes the anabasis process that will allow them to gain the blessings and empowerment of celestial Gods and to glimpse the magnitude of Hekate-Despoina. This process is facilitated by Hekate’s mother, the divine Asteria, and the empowerment – necessary to face the challenges of the Third Stage – is conveyed by the group of deities dubbed “the Star Gods” (Astraios, Astraia, the Astra Planeta, and the Titans of Light, i.e. Helios, Selene, and Eos). Unlike the First Stage, the Sidereal Journey is less sacred drama and more theurgic ritual, clearly possessing of a more magical (albeit still hieratic) character due to the alchemical nature of its processes. The Odoiporos is prepared through preliminary rituals involving Asteria and the Star Gods, and becomes spiritually empowered and reforged in the main rite of the Second Stage. This allows the Odoiporos to undertake the Third Stage as the Mystēs at the appointed time fully prepared and equipped to experience it without adverse effects.

The Third Stage, properly called “The Glory of Hekate”, is observed on the Full Moon of the Winter Solstice, and it leads the Mystēs through an ecstatic experience of the Goddess in Her full glory, engineered through a katabasis and followed by an anabasis. This allows the Mystēs to glimpse the domains of Hekate-Despoina, Her greatness, and to gain profound insight and understanding of Her Secret Name and Her multitudinous, ineffable nature and power. The two-part process is akin to a visionary journey in ritual form. The first part involves the descent to the Underworld where Hekate as Unconquerable Queen of Those Below (Amaimaketos Anassa Eneron) is approached and propitiated, and where the Mystēs undergoes their most dramatic spiritual transformation, being remade by the Goddess or rejected and sent back if their life’s path lies elsewhere. This “failure” can be hard to stomach but the Mysteries of Hekate-Despoina are only for anyone, not everyone. Some people’s fate leads to other destinations and that is neither sin nor folly. If sent back, the Mystēs becomes the Eusebēs, the Pious, and completes the process in a different manner, enjoying the blessings granted thus far and forging their own path towards other horizons.

If accepted and remade by the Goddess in Her terrible visage, the Mystēs must climb back to this realm through a ritual process similar to a baptism or birth. Through earth and water, the Mystēs returns from the Underworld, reborn in spirit, and looking ever towards the shining stars ahead.

After the entire three-stage process has been completed, the Mystēs ought to commemorate the three stages every year, with celebratory rituals; a different process from the one they underwent but one that keeps the memory of the Mystery alive. These simple ritual celebrations and commemorations are governed by Mnemosyne and undertaken in devotion to Hekate-Despoina.

"Polytheism Today and Tomorrow" Conference Paper

 Hello everyone! This is the paper upon which I based my presentation/talk for the Conference on Polytheism Today and Tomorrow organized by the CGPIT and Indic Academy. It has a few differences, mostly details, from the actual talk but this is the original paper the talk was based on. You can watch my presentation and the rest of the conference HERE.. My part starts around 2:01:25 and there's a group discussion I am part of, starting around 3:16:00. The recordings should remain on YouTube for a month.

My name is Stefanos Chelydoreus, I am from Athens, Greece and I am a polytheist, theologian, mystic, and practitioner of magic. My project, “The New Mysteries of Hekate-Despoina”, which is the topic of this paper, won one of the three fellowship awards from the Center for Global Polytheist and Indigenous Traditions this year (2021). Specifically, it was in the category of Reviving Polytheisms and its goal is the design and formation of a modern mystery cult. A small note before we delve into the project itself: I use the term “cult” in the academic and polytheistic sense of the word as “religious practice or tradition”.

The project I am developing is on the formation of a modern mystery cult. The goal is to complete a book that deals with this endeavor from both a theoretical as well as a practical perspective. It has three parts: historical examination, theological theory, and ritual practice. I will explain this in more detail but before that, I would like to talk a little bit about what inspired and moved me to work on this project and why I think it is a valuable contribution to contemporary reviving polytheisms, especially Hellenic polytheism.

Interestingly, this all started as a personal devotional experiment of mine. I have been devoted to Hekate for 11 years now (12 if you count the preparatory year). In fact, the anniversary of my dedication is this Sunday (October 31st)! In the interest of expanding further my devotional practice and relationship with Hekate, I asked Her, while in ecstatic ritual, to reveal to me the Arcadian Mysteries of Despoina and Her ancient Carian cults. Surprisingly, Hekate did just that, although it took a while to decipher the very cryptic messages. The information I was granted outlined a ritual process to be performed on the Full Moon of the Spring Equinox. This drew heavily from the Arcadian Mysteries of Despoina at Lykosoura, as I later found out while researching. I obviously cannot say that what I’m doing or writing is the actual ancient mysteries but I do believe the Goddess taught me how to revive them in spirit and merged with Her own particular Mysteries. After performing that ritual Hekate granted me knowledge of the next step, another ritual process to be performed on the Full Moon of the Perseids. I could already tell that this entire thing was bigger than I initially expected and highly mystical and theurgic. Before the time of the second stage rites came, the Center’s fellowship program was announced and after some encouragement from friends, I decided to expand my devotional experiment into a full-fledged mystery tradition. At the same time, this would allow me to achieve multiple goals at once. Firstly, I would be able to contribute a mystery practice to polytheists, something Hellenic polytheism specifically lacks today. Secondly, I would be able to demonstrate the value and significance of polytheistic theology. Thirdly, I would be able to examine and interpret historical information of the ancient traditions explicitly from the perspective of a modern polytheist. All of these have the same common idea: enriching and developing reviving polytheism further.

As far as the project itself, in the form it has taken now, is concerned, I must say it has already been quite rewarding, both as a process and as a product. Interestingly enough, it’s not a linear project where I write everything from beginning to end. Instead, the aforementioned three parts are developed concurrently, with historical research, theological writing, and ritual performance happening parallel and interconnected to each other. Let’s explore these three parts further though:

The first part is historical examination of ancient Greek mystery cults. The Arcadian Mysteries of Despoina at Lykosoura and Phigaleia, the Andanian Mysteries of Messenia, and the well-known Eleusinian Mysteries are the main traditions I am studying, with others, such as the Mysteries of the Kabeiroi or of Demeter at Pheneos and elsewhere, being secondary. The reason for this historical examination is to provide a basis for the theological framework that comes in the second part. By studying the ancient mystery cults, I aim to combat the extensive lack of information on the mystery traditions themselves through cross-reference and comparison. Studying many of them allows me to look for common patterns, practices, and approaches, which will let me create what can essentially be called the profile of a mystery cult.

With that information at hand, I can expand the second part, that of theological theory, further. This involves interpreting the historical data from the perspective of lived, experienced polytheism as well as synthesizing that information with modern, new theology and the concept of revealed knowledge – in other words, direct divine guidance. A living religion that considers its Gods reality recognizes that these Gods can and must have an active, direct involvement with their worshipers. It is also imperative for reviving polytheisms to not only rely on the past through the methodology of reconstructionism but invest in the future through innovation. The development of new theological currents and schools of thought is essential. This is what I try to do in the second part of the book. It is my hope that my attempt will incentivize other polytheists to do the same. I gladly welcome theological critique of my work if it means the creation and establishment of more polytheistic theology!

The formation of a theological framework in the second part, helps refine and adjust the third part which concerns actual practice. Theory alone, however interesting it may be, is not enough for a living polytheistic religion. Practice is what allows us to experience the Gods and to permit our religions to truly exist and grow. This entire project, too, would be meaningless without the practical aspect; the mysteries of the Gods must be experienced to be grasped, since in their true form they are ineffable and beyond our limited scope – definitely beyond the capacity of language and writing. With that in mind, the third part of the book will include a step-by-step guide for readers to put the rituals in the book into practice. The goal here is to help others experience the mysteries of Hekate-Despoina through a more-or-less standardized process. Repeatability and proper procedure can allow multiple people to go through roughly the same spiritual pathway of experience. Of course, no one will have the exact same results since the experience of the mysteries is a profoundly intimate matter and everyone is different. It also depends on how the Gods themselves react to one’s attempts; we cannot know who will be graced with revelation of the mysteries and who won’t.

At this point in time (October 28th), I have completed two of the three stages of the practical aspect of the mystery cult. The next and final stage is on the Full Moon of the Winter Solstice. I expect to be able to hasten my work after I have completed the practical part since I will have a full understanding of what the mystery cult will entail in its entirety. The plan is to complete the project by June 2022 which is the deadline in my fellowship agreement (ideally, it will be finished earlier) and I will spend the summer of 2022 working on self-publishing the book. I chose the option of self-publication almost immediately after the project began because I wanted complete control over this particular book as far as editing and omissions are concerned.

Finally, I would like to address two of the most commonly asked questions I receive regarding this project: why Hekate-Despoina and why a mystery cult? The answer to the first will be found in greater detail into the book itself but a brief explanation is this: the syncretic form of Hekate-Despoina is one I am drawn to due to my theory on Hekate’s cultic origins, a theory which is a core element of the theological foundation of this project. The Mycenaean roots of the ancient Arcadian Mysteries of Despoina, the connections and associations Hekate has with both the Mycenaean world and the Gods in the Despoinian Mysteries (Demeter, Poseidon, Artemis, Despoina herself), the obscure and mystery oriented identities, even holding “Despoina” as an epithet all point to ample capacity for syncretism between the two. As for why choose to develop a mystery cult for the project, my answer is simple: it’s what I feel Hellenic polytheism lacks nowadays, as already mentioned, and I also chose it because it among my primary specializations and fields of expertise. Mystery is always sought after by humans and there is vast interest in deep, profound, intimate experience of the Gods.

My Plan for the "Mysteries of Hekate-Despoina" Project

As you probably know, I was recently awarded a fellowship grant by the Center for Global Polytheist and Indigenous Traditions of Indic Academy in the field of Reviving Polytheisms. The subject of my proposal was the creation of a modern mystery cult centered on Hekate-Despoina. Specifically, this will take the form of a book for the sake of convenience and accessibility. My approach in realizing this project, evidenced in the title of this post, is two-fold.

On one hand, I will carefully study the pertinent mystery cults of antiquity (the Arcadian Mysteries of Despoina, the Eleusinian Mysteries, the Andanian Mysteries of Messenia and others) with the intent of forming a foundation of factual, historical information upon which the new mystery tradition can be built. I have multiple goals in regards to this:

a) the examination of historical polytheism from the perspective of a contemporary polytheistic theologian (something which can confer new perspectives on the material beyond those of secular and monotheist academics),

b) noting patterns between different mystery cults, their commonalities and differences and utilizing that information for the creation of the modern tradition,

c) and conceptualizing a theological framework influenced by the historical material that allows both a seamless insertion of the new tradition in the diverse corpus of contemporary Hellenic polytheism as well as the cultivation of current and relevant polytheistic theology.

On the other hand, the project also has a practical side. That is the actual creation of a tangible mystery tradition which can be utilizing by practicing polytheists and which can offer much-needed nourishment of the soul and deepening of our relationships with the Gods.

Furthermore, I will strive to design a detailed outline of the ritual processes, including an annotated version with exegetical commentary for every part of the system. In addition, the last part of the project-turned-book will be a step-by-step guide for the actual and immediate application of the new mystery cult, including offering alternatives for accessibility, substitutions, and necessary adjustments.

Satisfying the need in polytheistic traditions (especially and specifically Hellenic polytheism in this instance) for legitimate and fulfilling mystical experience and inspiring others to pursue the same, is of vital importance to me. It is even a duty I have towards Hekate as Her devotee.

My plan and work right now focus on putting together a starting bibliography and examining relevant material. I will also be posting a lot of information and interesting stuff relevant to this project over at my Patreon!

Exploring Identity: Hekatean, Hellenic, or something else? Part Two

Turns out I had a Lot to Say™ so this ended up needing two parts. In Part One, I got into the “something else” rather than explain why I don’t often self-identify as a Hekatean or Hellenic, despite occasionally and partially using both. Somewhat backwards of me but I hope you won’t mind terribly.

As I explained in Part One, Hekate is the central deity of my practice and overall Triskelion system. Understandably, one might ask “how are you not a Hekatean then?”. The answer is, well, I am! I do consider myself a Hekatean practitioner (devotee, witch etc) but I don’t often use it as an identifier unless I’m referring to the Hekatean community in general. The main reason for that being that despite Hekate’s monumental significance in my practice, She is far from the only important deity or influence. Limiting myself to identifying mainly as Hekatean would be a disservice to the other Gods and Spirits I follow and who are dear and important to me.

This reason also applies to my avoidance of “Hellenic” as a self-identifier although in this case, there are other reasons as well. To begin with, I have to say, being ethnically Greek means I am Hellenic anyway. “Hellenic” is an ethnonymic adjective for my people, our land, our culture and all we create (the Hellenic language, for example). We call ourselves “Hellenes”, not Greeks (though the latter exists in our language today as well as in antiquity: “Γραικοί”). We call the Gods my ancestors worshiped and named Hellenic or Greek: they are “of the Hellenes/Greeks”. Furthermore, I do worship and honor Hellenic Gods as well as study and utilize Hellenic sources for religious and magical practices (though not necessarily as a Reconstructionist would).

Technically speaking, I am a Hellenic polytheist. I don’t usually call myself that though. A big reason is my personal disdain with the local and international Hellenic communities and the tendency to equate Hellenic polytheism as a whole with Reconstructionism (which is a methodological approach, not a religion or religious practice in itself). In other words, I avoid self-identifying directly as Hellenic polytheist because I do not want to be associated with the related communities in general (that said, I know plenty of individuals who are excellent people and practitioners and do wonderful work to heal the Hellenic polytheistic communities – sadly moreso internationally than in Greece). The general disapproval of magic and mysticism in the Hellenic communities is another factor, given the importance of magic and mysticism in my own practice.

I have chosen a unique label for my religious identity (Triskelion Witch) and prefer to use more neutral labels when interacting with less in-the-know people, such as “polytheistic witch” or “religious witch” plus a brief mention of my devotional relationships, i.e. “devotee of Hekate, the Wildwood Court, and the Witchfather”. Even then, despite the rather common label of “Witch”, I still use another word to precede and clarify it. The complexity and multi-aspected nature of my praxis require a suitably unique and specific label. Fun fact, before it evolved to its current incarnation, I used to call the early form of the Triskelion system “NeoHellenic Witchcraft”. However, the growing importance of the Wildwood and the eventual arrival of the Witchfather made me reconsider the place of “Hellenic” in the main name for the practice.

Names are powerful. As a theologian and practitioner of magic, names are power to me. To name something properly, to know its true name, is to hold power over it. Taken a bit further into the mystical, to name something properly, to know its true name, is to truly know that thing. Properly naming yourself, your practice, your work means truly knowing these things. Dare to name yourselves.

Exploring Identity: Hekatean, Hellenic, or something else? Part One

This blog post is one among a handful that had been works-in-progress for a while and it was completed thanks to the support of my patrons over at my Patreon! I'm posting these articles as early access content there first and two weeks later they will be posted here. This is the first one out of the batch, with Part Two coming out tomorrow!

Let me start by saying that the title is a little clickbaity. I don’t talk about those particular labels specifically, but I used them because they are well-known and understandable. Tackling them would make this too long and I wanted to address some less explored labels, especially those that generate a level of “discourse” and reaction, such as “witch” and “religious”.


Identity is a complex and highly personal topic. Even so, we look to how others define and identify themselves for guidance and inspiration in figuring out our own identities. In addition, as a theologian I think it’s important to share definitions of terms, our identities and our religious labels. In my opinion, I believe doing so helps create clearer common vocabulary as well as increase the pool of accessible information for all fellow co-religionists and practitioners.


My identity has many layers and aspects, not all of which are immediately understood or recognizable by everyone. Let’s start from the way I self-identify “officially”: a Triskelion Witch.


Immediately, we see a label a lot of people recognize but few would agree on how to define: witch. The way I understand and define “witch” and, therefore, the way and reason why I call myself one is thus: a practitioner of magic, especially “low magic” and folk magic though not limited to that, who holds powerful relationships and alliances with spirits and entities, and who has a varied liturgical structure that can range from very casual to fairly ritualistic. Going with this definition, we can safely say that not everything I do and practice is witchcraft. Yet, I choose to call myself a witch anyway. Why?




Before I tackle that question, let’s explain the Triskelion part. A triskelion or triskele (from Greek “τρισκελής” meaning “three-legged”) is a triple spiral or three-pronged symbol that is commonly associated with Celtic cultures and motifs but which was present throughout the Old World (ancient Greece included). My choice of this symbol and its name as the label for my magical-religious system of practice is in reference to the tripartite nature of my system itself: it is comprised of the Hekatean Craft, the Wildwood Art, and the Witchfather’s Way; three distinct practices that overlap at points and are grounded on the common culmination of my experiences, divine & spirit relationships, and my journey thus far. You can read more about this elsewhere on this blog though keep in mind I ought to post a more current and accurate overview and explanation.


From this we can define a Triskelion Witch as a witch who practices the Triskelion system. But many people might not be familiar with my personal system or might not even know what a triskelion is at all. Knowing this, I often describe myself as a “polytheist witch” or “religious witch” in addition to listing my main devotional relationships. These tend to be more recognizable to the wider community and thus people understand more clearly what I am. But it doesn’t stop there. I also label myself “mystic” and “devotional polytheist”, for example. To explain these, allow me to give you a brief summary of the Gods and Spirits I serve and how my relationships with them affect my identity.


My primary deity is Hekate. I’ve been devoted to Her since 2010 although I spent a full year before that studying everything about Her and forging the relationship-to-be. Pretty much everything I do or build is centered on Hekate or related to Her in some capacity. At Her request and under Her guidance, I started making what I came to call the “Hekatean Craft” I mentioned earlier. This became the basis of today’s Triskelion. Through my spiritual explorations of the Otherworld (or, more accurately, the Triple World), I was led by Hekate to interact with a group of spirits and divinities in a realm I call the Wildwood. These are the Wildwood Court. I don’t have a specific devotional date for them because our relationships have been less clear-cut than with Hekate, and they took much longer to take more concrete forms. I would say I started recognizing them in more-or-less the ways I do now around 2012-2013. Finally on 2016, through Hekate and the Wildwood Court, I attracted the attention of the being I call the Witchfather, who is the infamous “Devil of the Craft” as he is known in the traditional witchcraft community. My relationship with him is, perhaps disagreeably so for others, not particularly steeped in Christian imagery, and is of a primarily Dionysian, ecstatic approach. Perhaps this a way he would appear in a pre-Christian setting before gaining the devil associations (which still exist in my own relationship with him, mainly because I used to be Christian and thus affected by such imagery on the necessary levels for the kind of work the Witchfather engenders).


Now do you see why I call myself a Witch? There is an undeniably current of witchcraft and “witch-type magic” in my overall practice, even if it’s not alone. Still, it is central and fundamental, therefore it is a core aspect of my identity and its labels.


These Gods and Spirits and the relationships and pacts I have with them also explain why I would call myself “religious”, “mystic”, and “devotional polytheist”. My service to them is transformative, spiritually transmutative, socio-culturally transgressive and non-conforming, self-affirming and life-affirming, self-empowering, spiritually dedicated, molded through worship, devotion, and divine ecstasy. The experience of the Mysteries, devotional practice, and incredibly varied magic are vitally significant for me.


It is by examining my own practice and path that I arrived at the labels I use. I looked to what I was doing, what I believed in, how I interacted with my Gods and Spirits and what they govern and impart to me in order to be able to properly define myself in religious terms. I am “blank” because I do “so and so”, practice “this and that”, and believe “these things”. Personally, I am of the strong opinion that you create something first and then name it, especially when it comes to our religions. I believe so because our religious practices as well as ourselves change and evolve so much that they are almost never what we expect when we begin. When I started on this multi-aspected path, I thought I was a Hellenic Reconstructionist. The polytheistic part and the Hellenic part remained (and not just because I’m Greek) but everything else changed irrevocably. At some point early on, I also thought I would be an Eclectic “Wiccan” or some version of that. Yet my witchcraft journey made me something quite different (fond as I may be of traditional Wicca – the influence and lessons I treasure from initiates stay with me to this very day).


Identity is deeply personal. At the same time though, we must remain cognizant of the way our wider community utilizes and treats various names, labels, and terms. Sometimes this means following along. Other times, it means fighting against preconceptions and ignorance. In many cases, it may even mean we have to forge an altogether new name or term or label and make that known. I’ve certainly done all three in varying degrees. It is easy to use an identifier out of a need to belong. It is also easy to reject a label out of a need for rebellion. Both are rooted in important feelings and matters but they need to be examined carefully; they are also a highly personal subject that no one, save perhaps for one’s therapist, can truly help you solve.


That is why I recommend a well-rounded approach. Like I said earlier, look first at what you do. Then look to your Gods and spirits (if any, though if you’re reading my writings, you probably believe in and interact with Gods and spirits in some way). How do these affect you? How do they shape who you are? What would something like that be called? Following that, look to the various communities. How do they identify one another? How do individuals label themselves and others? Where and what causes conflict and reaction, and why? Then take all conclusions, thoughts, and further questions these raised, and try to mold them into something. What shape does it take? Perhaps no current name you’re aware of exists that fully applies to you. Or maybe many different ones do but they can’t be easily combined. Or maybe you are right at home with “stereotypical” or mainstream labels. All that is fine. What matters is that when you identify yourself, to others, in your work, to your Gods and spirits, to your mirror, you feel yourself.

Polytheist Devotional Arts Challenge: Week One

I am happily participating in the #DevotionalArts2021 challenge created by Michelle Simkins! I decided to do it one week at a time because I'm a little swamped with things to do. Here's the first week's prompts and what I wrote for each one!

Day 1: “Prayer”

Hestia Polyolvos I call, the firstborn of Kronos and Rhea, beloved Olympian, caretaker of every hearth and altar. Hear me, kind Hestia, shining one, first and foremost among the household Gods! As is your right since time immemorial, I offer to you this first creation, a hymn and prayer in love and reverence. May your gentle gaze continue to bless us and our homes.

Day 2: “Love”

Ὦ, δύναμι ἀμαιμάκετε…

Inscribed in gold and silver

Honeyed and caressed

In everlasting bloom

Resplendent in glorious light

Born of desire and beauty

Matured through bittersweet pain

Walking barefoot through thorny paths

Trembling in blind fear

Of a mind assaulted by storm-clouds

But evermore rejuvenated by a single drop

Of such divine ambrosia

Of such succulent nectar

That truly deathless part of humanity

Nourished by you

O, love, divine and mortal, ever dying and resurrecting

In hearts, souls, and minds,

Ὦ, πολύμορφε, πολυτίμητ’ ἀγάπη.

Day 3: “Offering”

An offering is a precious thing. Even if its material and monetary value is negligible, an offering is precious. A proper offering is a sacrifice, however small. It is a gift and a nourishment for the Gods and Spirits we so honor. I offer my prayers and hymns, my writings and drawings, my rituals and magics. I offer grain and water, wine and honey, bread and olive oil, flowers and stones, blood and fire and pain and time. Never have the Gods rejected an offering given in love and reverence. Giving offerings is among the holiest of practices.

Day 4: “Devotion”

One word

but a myriad,

wondrous layers of meaning.

Devotion.

Divine duty.

Holy purpose.

Devotion.

Heartfelt ἀγάπη.

Commitment.

Devotion.

Soul-transmutative ἔργον.

Transcendent relationship.

Devotion.

Privilege and labor of initiates and priests.

Lifelong journey.

Devotion.

Day 5: “Promise”

I have made many promises in my life as a polytheist. Some I have broken, some I have upheld, others I have honored above and beyond. I will make many more promises in the future. From a devotional polytheist perspective, promises are powerful bonds with our Gods. Promises should not be made lightly (though they aren’t as binding or strict as vows and oaths). Sometimes Gods can let us dissolve a promise, especially if it’s one made in error or if seeing it through would cause more harm than good. However, more often than not, I have experienced the Gods requiring us to honor most promises made, even the “bad” ones. Usually, this results in lessons; painful but important lessons. Responsibility is important and promises are sacred. Be careful what promises you make and to whom you make them.

Day 6: “Transformation”

He danced a slithering dance, swaying back and forth like a serpent before the altar. The only light came from the flames of the candles on the altar, which were arranged in a sacred pattern. He whispered secret names and uttered holy phrases. His serpentine dance became wilder but his mind had long lost contact with his body. In the soft glow of the candles, in the soothing darkness of the shadowy room, under the consecrated veils, unaware of his fervent dance, he saw the mythic cave and the Titan who opened its tartarean gate. Primordial water gushed forth and in the dimly lit room, fresh, cold water poured in a glass chalice. He continued to whisper the secret names and holy phrases. In soul-flight, he sought the obscured light. At last, he found it! The light entered the waters and the world was rejuvenated. Water purified and merged with light wet his parched mouth and throat, and he returned to this world, like a seed bursting in spring with budding life, renewed and reborn, filled with divinely blessed potency.

It was done. It had begun.

Day 7: “Ritual”

A Triskelion-Inspired Rite of Liminality

This ritual is meant to confer a liminal state to a place, as a preliminary step to advanced invocation, for the purposes of theurgic communion and henosis with the divine. I have removed certain Triskelion-specific elements, such as certain consecrated tools so this ritual is actually unfinished and shouldn’t work very well as-is. Instead, it is meant to act as an example for the necessary framework such a ritual would exhibit and it should be thoroughly adapted to the practitioner’s needs and Gods.

Materials:

Three white candles

Incense & censer (frankincense, styrax, or any herbal incense with lavender will suffice)

A key

Preparation & Process:

Have the ritual space be clean and prepare an empty surface, such as a desk, small table or other similar place. Put the key in the middle of the surface and the three candles in a subtle arc behind it, as if they’re surrounding it on the side across from you. Place the censer with the unlit incense in front of the key, on the side closest to you.

Purify yourself and the space in your preferred manner.

Say a hymn or prayer to the deity you will be invoking afterwards.

Start lighting the candles while saying:

O, holy light, transformative flame, pierce through the obscuring mists and reveal the presence of the Gods.

 

Light the incense and say:

O, smoke, winding like a serpent, made sacred with flame, fill this room and body with the subtle aether of the Gods.

Take the censer and move it clockwise so the smoke propagates throughout the room. Return it to its place and say:

Full is now this hall of the Gods with the blessed scent! They are and walk among us.

Take the key and raise it above the censer and candles so it is entangled in the smoke and reflecting the light of the candleflames. Say:

ASKEI KATASKEI ERON OREON IOR MEGA SAMNYER BAUI (3 times)

PHOBANTIA SEMNE

Keybearing Mistress of the Crossroads, World-Spanning Queen, Initiatrix and Guide, Liminal One, You Who Treads All Realms, Keeper of the Secret Names and Goddess of Mysteries, bless this place! Make it as your sacred Crossroads, make it an in-between space, a place fit to receive the full presence of Gods!

AKTIOPHIS PHERSEPHATTA SELASPHOROS

Open the Gate, Sunder the Veil, Break open the Tartarean Doors!

Rouse the land-daimons and the wind Gods!

Unite the deathless, Elysian Olympus and the fruitful, Chthonic Earth!

In your many Names, O Nameless One,

Protogonos, Titanis, Krataia,

this place is now found nowhere and everywhere.

It is not of Land, Sea, or Sky, yet it dwells in their midst.

Your touch rends space!

Your voice connects all realms!

Your power shapes the center!

I am a vessel, an instrument of your force, O Great One, and through me, with your power, this space is now a Crossroads between the worlds of Mortals and Gods!

So it is, so it is, so it is!

Your working space is now consecrated and transformed into a liminal realm. Continue with whatever theurgic rituals and invocations you have planned. Once you are finished and you want to restore the space to its original state, do this:

Snuff out the candles and say:

The holy light is gone. This Crossroads is darkened.

Remove the censer and incense and say:

The divine aether is gone. This Crossroads is emptied.

Remove the key and cover it with a cloth or inside a box or other safe place. Say:

The sacred omphalos is gone. This Crossroads falls apart.

Close your eyes and say:

ASKEI KATASKEI ERON OREON IOR MEGA SAMNYER BAUI (3 times)

PHOBANTIA SEMNE

O Nameless One, O Great One, You who transformed this place into your Crossroads!

Return it to its former state!

This Crossroads has neither Light nor Aether nor a cornerstone.

It crumbles away.

Your power recedes.

Your voice falls on deaf ears.

Your touch becomes but memory.

And this realm becomes as it was before, a place upon mortal Earth, 

a place upon the Land, under the Sky, by the Sea.

This Crossroads exists no more!

It is done, it is done, it is done!

Perform any additional closings and give any offerings you have. The rite has ended.

 

Patron Gods of Cities: The example of Athena and how I interact with such Gods

This is a well-known concept, at least on a surface level. Throughout history, Gods (and in Christian lands, saints) have been patrons of cities and places, often giving their names to the land they protect and sponsor. One of the most famous examples is that of Athena, the patron Goddess of the city of Athens. Pretty much everyone knows of the mythical contest between Athena and Poseidon to decide the patron God of Athens, and how Athena won by offering the olive tree to the people of the city.

 

What I want to discuss here isn’t the mythical perspective – or even the theological exactly – but the practical, the empirical. What I’ve experienced as a practitioner born and raised in Athens (who still lives here too!) quickly put my worries of the Gods being relics of the past to rest. When I was still in my first couple of years of polytheist exploration and was almost entirely focused on the Hellenic pantheon, I felt guilty. I was drawn to deities like Selene, Artemis, and Gaia, yet I felt no real pull from Athena, the Goddess of the very city and land I lived on! I attempted to cultivate a relationship with Athena and in my teenage naivete I call upon her for help with school. 

 

It worked! While I oversimplified her attributes as a Goddess of wisdom and strategy, she still delivered. I never failed an exam or pop quiz, even without studying, if I had petitioned her beforehand. You’d think this would mean I could worship Athena more intimately than the occasional observance on the Attic calendar or, at least, Athena herself would warm up to me and become more prominent in my life. 

 

Wrong! None of that happened. I still felt practically no connection; I continued to honor her on traditional dates but that was it. I didn’t experience the kind of interaction I enjoyed with Selene for instance. Puzzled, I prayed to Athena, asking why things didn’t work out. The response I got was swift: “I’m only doing what is expected of me towards you, an Athenian.” 

 

That terse but honest response changed my point of view and made me realize something extraordinary. Even after centuries upon centuries of people denying Athena worship, honor, and recognition, she still acted as patron Goddess of Athens and, therefore, protected and supported all Athenians. She aided me because she saw it as a duty of her position! This also explained why there was no deepening of the relationship; it was strictly professional, so to speak. 

 

This experience led me to experiment, in a sense, over the years by “checking in” with various deities and spirits known to be patrons of cities, towns, and other areas. One of my findings was that these can overlap and coexist within the same place. For example, while the entirety of Athens is under Athena’s protection, specific areas have their own “sub-patrons”. Athena has the highest and most potent influence but the many regions that make up Athens are autonomously governed by Gods and spirits. The eerie similarity between human governance and divine organization of patronage didn’t escape me. Perhaps this is were we learnt that from? Who can know for certain. Another interesting thing is that there can be, and often are, more than one “big” patrons! This is usually the result of multiple religions existing in the same place, therefore multiple beings influence the same land. Whether this is always peaceful or not is another matter. 

 

Knowing the patron Gods of a location is important to me because my personal practice has a considerable bioregional character: I work with the Land, I practice in harmony with the spiritual ecosystem of my physical environment. When I visit another place, especially outside of Athens, I make it a point to contact the resident patron deity and honor them, ensuring my safety and a welcome stay on their land. This doesn’t necessarily look like much to an external observer, especially if I’m not at a place where I can easily and safely practice openly. My go-to method is as follows: 

 

I do a quick search for info on the location I’m in, if I haven’t already done so before arriving. If the area doesn’t have direct information on a patron deity (whether current or in the past – evidently from Athena’s case, patron Gods don’t really abandon their domains), I look into patron saints and their associations with ancient divinities. In the rare cases where neither option yields the necessary information, I do this: I pray to Hekate and Hermes to either reveal the patron deity to me or contact them and ask them to make themselves known. Once I have established who the patron God of the area is, I give them a simple offering, usually a libation of water and a prayer expressing my respect and reverence. 

 

Usually, things end there. Most patron deities of places I’ve visited welcomed my actions (and I’ve felt a sense of surprise more than once – how sad that most are so used to human ignorance and neglect) but leave it there. Some barely acknowledged me at all and promptly ignored me after I was done. I consider it the spiritual equivalent of going through customs: you don’t really become friends with the airport staff checking your ID and luggage. 

 

I haven’t had any negative experiences with patron Gods of places but I’ve also been careful not to do anything that would offend them. That’s not a particularly hard task and any practitioner worth their salt should be respectful and mindful by default, in my opinion. If one were to be so unlucky as to elicit a hostile reaction from a patron deity, then my recommended solution would be a standard propitiation and appeasement. In other words, give good offerings, apologize sincerely, praise them, and make actual amends (i.e. fix what you broke). 

 

In conclusion, patron Gods and spirits of the land are, in my opinion and experience, an irrevocable and vital part of “spiritual ecology” and we should show our appreciation and reverence to them more often. We’re part of their land, whether temporarily or for life, and we should be aware and courteous towards them.

Simple Offering Ritual

Regular practice is one of the cornerstones of an effective magical life and path. I used to struggle with it a lot when I was still new to these things and I think I underestimated its importance subconsciously. Over the last few years, my regular practice has expanded and I maintain it more consistently. The degree of improvement in my skills, my spiritual sensitivity, and my relationships with my Gods and Spirits has been staggering thanks to regular practice!

As part of my regular devotionals, I perform a simple offering ritual to my Gods. Feeding the Gods and Spirits is paramount in a living, evolving, and thriving religion like the Triskelion; the influences of my Hellenic polytheism and animism are undeniably present in this concept.

 The ritual itself is performed on a weekly basis. The process is quite simple: once per week, usually on Mondays, I place on the altar a bowl of grain (barley or wheat usually) with herbs, a beeswax candle, and a cup of water (replaced daily). The herbs are specific to the religious calendar period we're in at the time or, if I'm performing special work that week, the herbs are associated with the work at hand. The beeswax candle is lit during devotional prayers every day and extinguished afterwards to avoid fire hazards. I start the ritual with the Orphic Hymn to Hekate and continue with personally crafted prayers to the Wildwood Court and the Witchfather. The bowl of grain & herbs and the cup of water are presented and their purpose proclaimed. After that, I take a few moments to focus and spiritually open myself to any potential messages from the Gods as well as to ensure the offerings have been well received (a very simple divination afterwards is performed to double-check). Finally, I give thanks to the Gods and end the ritual. Also, when replacing the water daily, I say a small prayer to accompany the renewed offering.