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.

 

 

 

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!

Pagan Blog Project: A is for Academic Approach

To begin, let's see how the word is defined in general:

According to the Merriam-Webster dictionary, academic means:

1. relating to education and scholarship.
2. not of practical relevance; of only theoretical interest.

As an academic myself, I half-agree with the first and almost entirely disagree with the second. In my opinion, this is a bright example why even dictionaries need to be taken with a grain of salt. Someone recently told me "dictionaries reflect word usage - not the opposite". In other words, we don't use a word a certain way because the dictionary tells us so; rather, the dictionary includes a definition because that's how people use the word.

"Academic" can refer to the level of higher education: books written for professors and/or university students are academic books, for example. It can also refer to scholarly knowledge, research and informational approach. An academic study of religion - what interests us in this case - is the properly organised, properly sourced study that reflects the research methodology most oft-employed in higher education. Using the word as a noun we can refer to someone who's a member of an educational institution (like a college or university professor) or field (usually researchers in any field).

My disagreement with the second definition of "academic" - and the main focus of this post - is that it's reflective of the misconceptions of the general public (and, thus, a great portion of the wider Pagan community/ies): that the academic approach is useless.

It really isn't. An academic approach (in our case, to religion) can enrich us with much knowledge and help us separate the wheat from the chaff. In other words, it does wonders to disillusion us, to dispel half-truths and superficial nonsense as well as sharpen our minds and critical thinking skills. Our practices become better and more well-informed, our knowledge broadens and we become more thorough and focused in our pursuits. By utilising the tools of the academic approach, we can refine our own religious study and make it much more efficacious.
 

Although the academic approach is, indeed, theoretical, it doesn't mean it has no practical use or relevance. I doubt anyone would say that the theses and papers on medicine, electronic engineering or environmental sciences are not practically relevant or useful. The academic approach informs the practical - you rarely have advanced practice or complex practical application of any concept without academic study preceding it.

What does this have to do with Paganism specifically though?

The various Pagan religions have a host of issues that can be addressed and dealt with the academic approach. From faulty history to a lack of theology and from confusing ethics to half-baked philosophy (not to mention things like plagiarism, bad writing etc), there are countless problems that could be mitigated, if not outright solved, if more people were aware of and used the academic approach, at least to an extent.

There's another important reason as well. Most of the various Pagan religions are, to a certain degree, reconstructionist or revivalist systems. They depend on the past and the ancient religions, one way or the other, to shape their present. It is nigh impossible to study the ancient religions non-academically. This is a necessary sacrifice that we must make, at least in our generation, so those that come after us can find a more complete system. Of course, any active religion that lives, grows and evolves, will never really stop requiring further study and analysis, so the need for the academic approach will never truly die out. However, it will be much less needed in the future if we do the work today.

The Hellenic religion, for instance, does not have reputable non-academic sources a prospective follower can study in order to learn the religion. All of us are forced, in varying degrees, to study academic sources and attain a scholarly level of involvement with the religion. Failure to do so usually results in faulty understanding of the lore, misrepresentation of the deities and spirits, mistaken (and even offensive) practices and a system that can considerably deviate from a Hellenic character.

In any case, there's no need to get overly academic in our religions (unless we want to, of course!). However, it is imperative that we become more organised and well-informed. Pagan religions are still very new and if they're left to get (or remain, as the case might be) flooded with the mud of misinformation and nonsense, they will never have a proper position amongst world religions nor provide a fullfilling and valid experience to their followers.

My friend, Sarduríur, has an excellent guide for those unversed in the academic method; it can be found here.

My advice is: ask questions, maintain a critical POV (instead of simply an open mind), cross-reference and study. No one's perfect and no one knows everything but proper study can give you a pretty good idea of what and how much you (do and don't) know.

Next week, we'll discuss some specific uses of the academic approach in relation to some of the problems of Paganism we already mentioned.

Rebuttal to an Inaccurate Article on Hekate

I came across a status/photo post on Facebook from a page called “13 Witches”, a generic Neopagan and Witchcraft page. The post contained the following text about Hekate, which I have copied here with permission from the author. Since I found it contained multiple mistakes and inaccuracies, I thought a blog post pointing those out and setting things straight was in order. I will comment on each sentence separately, with my writing in italic and the original text in quotation marks. The sentences of the original text have been numbered to ease reference.

The Syncretic and Modern Character of the Hellenic Religion Today - Personal Thoughts (To be revised)

The ancient Greek religion was never a truly unified whole. Indeed, it was so diverse that many academics in the field of Religious Studies speak of Greek 'religions' [1].


Every region and era had significant differences in their expression and version of the Greek religion when compared with other regions and eras of Greece. The form of the Greek religion in Sparta was very different from the Athenian one, even during the same time periods [examples needed]. Of course, we wouldn't speak of a Greek religion if we didn't have major and important similarities and common ground. However, in this case, I want to focus on the differences to show and explain why I consider the modern Greek religion (especially Reconstructionist Hellenism) to be syncretic and truly modern.


Modern Hellenism is the product of centuries of historical and archaeological research and discovery as well as decades of theological and comparative religious studies. As a result, we have gained an accumulation of knowledge from nearly all eras and regions where the Greek religion flourished. This very fact is what makes Hellenism today a modern and syncretic product. But why?


The ancient Greek religion was alive and naturally evolving. Modern Hellenism is a rebirth from the sum total of known Hellenic information. Due to that, it unites a previously very diverse and regionally autonomous whole of religious versions and practices into roughly one homogenised, and thus syncretic, religious system. Obviously, variations will certainly exist (and they do) because the interpretations of the archaeological evidence and primary sources and the theories expressed by comparative religious studies are subject to opinion and diverging points of view. Also, the variable of actual religious experience modifies further the map of modern Hellenism, birthing almost as many diverse expressions (in its own unique and new way, through the filter of current times) as its ancient forefather.


This results in a religion with the Gods of the Archaic and Classical ages, the practices of the Hellenistic age and the religious understandings of the Alexandrian and later Roman eras. Also, it has the tendency of mixing regional practices, albeit with a prevalent disposition towards the, better documented, Attic forms (creating a peculiar practice of interpretatio attica).


Another difference is the introduction of philosophy in the religion itself as a kind of theology (possibly a remnant of Christian/dogmatic perception of religion, which dominated and still influences the young, modern Hellenism). This, in my opinion, is a faulty approach, since the various philosophers simply expressed and taught to their students (and not all followers of the Greek religion) their personal interpretations and beliefs regarding deity, the world, spirituality, religious practice etc.


The ancient Greek religion was a non-dogmatic, orthopraxic religion. Not an orthodox one, thus not rooted in belief but, rather, in practice and methodological piety. Indeed, in many works [citation needed], even of philosophers, it appears that the only 'real' - so to speak - requirement was proper, pious participation in the practical side of the religion. In other words, the public and household latreia. Understandably, this means that any given philosopher's theories cannot, in good conscience and historical accuracy, be used as theological treatises applicable to or religiously normative for all modern Hellenists and Hellenes.


It is obvious, I believe, when looking at these great differences even briefly, that modern Hellenism is indeed a product of this era and a result, a 'child' of the sum total of the ancient Greek religion and modern points of view and understandings, as well as, naturally, the influence of abrahamic monotheism and dogmatic approach in theological matters. It is not, therefore, a continuation or evolution, per se, of the old religion. Rather, it is a new 'beast' altogether: a phoenix born from the ashes of the old, dead creature and fed with new substances, creating a new being, not a true child and a continuation of the 'genes'.


Such a mix of information and methodology is, undeniably in my eyes, syncretism.

____________

References:

[1]: Burkert, Walter. Αρχαία Ελληνική Θρησκεία: Αρχαϊκή και Κλασσική Εποχή (translation by Nic. P. Mpezantakos & Aphrodite Avagianou, Kardamitsa Publications, Athens, 1993, - English title: Greek Religion: Archaic and Classic - Original title: Griechische Religion der archaischen und klassischen Epoche, Vol 15 of the Die Religionen der Menscheit series, Verlag W. Kohlhammer, 1977.) Introduction, Chapter 3, p. 41, in the translated Greek edition

Thoughts on the Hellenic Religion

A few thoughts/theories on the Hellenic religion I wanted to post (my Latin might be a little rusty):

The Hellenic religion is divided into:

1. Public or common worship/practice (henceforth "latreia")
2. Household latreia
3. Mystery cults
4. Oracles (manteia)

The practice/worship (latreia) is divided into:

• latreia ex modo
• latreia ex genere
• latreia ex subiecto

The notion of latreia ex modo refers to the method, the practical approach in the worship of the given powers-that-be (e.g. of the household, initiatory/mystery practice, public etc).

The notion of latreia ex genere refers to the kind, categorisation or grouping of the worshipped powers-that-be (e.g. celestial/olympian, chthonian, rural, primordial etc).

The notion of latreia ex subiecto refers to the which powers-that-be are addressed and approached through worship (e.g. heroes, ancestors, the dead, the Gods etc).

A Hellenic Polytheist's Problem: Who Am I?

Those who have read my blog know how I name myself and my path. I am a NeoHellenic Witch. Here's a brief explanation of what it means:

• Hellenic because: I am Greek, the deities involved are Hellenic, I draw on Hellenic customs, the ancient Hellenic religion (though not in a truly reconstructive sense) and my culture overall, old and new.
• Witch because: I practice the Art and Craft of Witchcraft, both in a religious and non-religious manner (that is, it is incorporated in my religious practice but I use it independently too).
• Neo- because: It is a modern system, a system by and for the people of this day and era, relevant to our modern needs.

Many Hellenists, especially Recons, seem to think that people with practices like mine are not Hellenic. I vehemently disagree. Why?

1. The Hellenic religion in antiquity was never dogmatic or based on belief. Furthermore, it was only loosely unified (sharing some panhellenic holidays and feasts such as the Olympics, certain Mystery cults that were accessible by all [i.e. Eleusynian Mysteries] and finally, many Gods who were worshipped and honoured by all Greeks [like the Olympians]). There was never one, single, over-arching and wholly unified "Hellenic Religion". In the field of Religious Studies there is even a theory that questions whether it was truly one religion (even loosely) or many smaller ones. Indeed, every region and city-state had its own version, its own cults, sacred days, feasts, practices and even Gods (different aspects of them at least). There was never a body of belief (dogma) that had to be professed by the followers, at least not in the public religion. The Mystery cults had their own "rules" so to speak. Based on this, it seems strange that anyone could tell people how to believe or, worst of all, that their beliefs and the way they experience they divine is wrong or undeserving of the same name. There is no holy book to base this on, no rigid dogma that tells you that x or y way is wrong!
   
   
2. Many people claim that Magic and thus Witchcraft are inherently at odds with the Hellenic religion (in all its many forms), since it is actually coercion of the Gods. This, in my opinion, shows a lack of understanding of Magic, Witchcraft and cultural beliefs, not to mention blatant disregard for a lot of sources, both of modern academia and archaeological evidence. In fact, there is ample evidence showing that the ancient Greeks, throughout their history (Classical, Hellenistic etc), practiced Magic in two ways:
   
   
   • Alongside the "mainstream", acceptable religion in the various feasts and sacred days.
   • In the "shadows", as witches.
   
   The first refers to such practices as the katadesmoi (bindings, Latin: defixiones) aka the infamous curse tablets, poppet Magic (kolossoi) and even mystical/mystery rites (like the Hieros Gamos*).
   
   The second refers to those individuals outside the normative, those that flourished on the fringes of society and usually had no regard for its laws and ethics. Groups of people like the Thessalian Witches were feared and believed to indulge in harmful acts that sought only to bring misery to the world (e.g. drawing down the moon to milk her and remove her light and blessings from the world). Others portray them as masters of herbs, poisons and pharmakeia, using it both to benefit and to harm. According to Ovid's Metamorphoses, Medea was taught by them, under the auspices of Hekate (who is believed to possess knowledge of all herbs and poisons and even credited with the discovery of aconite).
   
   Understandably, after taking into account how those called "witches" were perceived in the ancient world, it is not surprising that having a Hellenic Polytheist call him/herself that, causes intense reactions. However, this is not the ancient world, the term "Witch" has been reclaimed and its meaning changed for many and, like "gay" and "queer", it now means simply a practitioner of Magic - mostly devoid of negative connonations, save for rural or under-educated regions.
3. Some claim that the Gods people like me worship and work with are not the actual Hellenic deities but others that happen to be given (wrongly) Hellenic names and epithets. I personally find it incredulous that any human would profess to know whether another person's deities are "the real deal" so easily. I can understand being doubtful about whether claims about specific deities are true (e.g. identifying Hekate as a Crone), especially if it is conflicting heavily with historical and collective UPG** information and knowledge. Even then however we cannot be 100% sure of the authenticity. Gods are often portrayed in myths to act out of character and indeed, it is foolish to think that deities do not change or that we can place them in neat, labeled boxes with our limited perception. Not to mention that in the Hellenic religion (again, in its many known forms) there is little talk about the nature or true character of the Gods. They act and appear differently from era to era, person to person, region to region. Of course, there are some common attributes (i.e. the simplest of them all, the name) that allow us to identify two aspects as belonging to the same deity but even then, it's only well-grounded speculation - a theory!
   
   
    I cannot, for the life of me, accept someone's claim that I am not practicing (one form of) the Hellenic religion. I am a Hellene, a Hellenic Polytheist, plain and simple. There is little to no historical, archaeological or academic evidence that can discredit that and show that I am in the wrong for identifying as a Hellene/Hellenic Polytheist (religiously-wise of course - my nationality and cultural identity as a Hellene are hard facts and cannot be doubted at all). Of course, there are some points that one must fullfill in order to be a Hellenic Polytheist, and this holds true in most religions. You can't, for instance, do nothing even remotely Hellenic and then call yourself a Hellenic Polytheist because it sounds cool. Here's what I think those points are:
   
   
   
   1. Celebration of Hellenic sacred days. Any number or kind of them, in a manner close enough to the original feast's theme and meaning (i.e. not necessarily Reconstructionist but not so different that it's not recognisable as the same holiday anymore).
   2. Worship, honour or servitude in whatever capacity, level or manner, of Hellenic deities. Any number or kind of them, in a manner that allows for recognition of said deities as Hellenic beyond their names (i.e. not just worship of an "Artemis" with no recognisable, historically or mythically, attributes but worship of a deity that is a Goddess of so-and-so that can be supported through history, archaeological evidence and/or mythology).
   3. Personal identification as a Hellenic Polytheist.
   
    If those are fullfilled (and they are rather liberal requirements, if I may say so), one is a Hellenic Polytheist and none should say otherwise. Also, we should not forget that the Hellenic religion today is as (or perhaps even more!) multi-faceted as its ancient counterpart. There are many versions, many types, many kinds, all loosely connected to allow for inclusion in a "single" religion. The only real difference is that, instead of city-states with different versions of the religion, we have different individuals or groups with varying versions of the religion.
   
   
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   * Hieros Gamos: There are two types of Hieros Gamos. The symbolic one that is a kind of ritual acting and the mystery/magical one, which seizes to only be symbolic - the participants completely embody the deities and stop being "actors".
   
   ** UPG: Unverified personal gnosis (often abbreviated UPG) is the phenomenological concept that an individual's spiritual insights (or gnosis) may be valid for them without being generalizable to the experience of others. It is primarily a neologism used in polytheistic reconstructionism, to differentiate it from ancient sources of spiritual practices. (taken from Wikipedia)  I will also add a personal opinion: I believe UPG to be the progenitor of myths. One person's or group's UPG becomes known and accepted by more people, gradually gaining status and recognition and through time and generations it becomes a myth.
   
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   Sources:
   
   Walter Burkert, Greek Religion
   Robert Parker, Athenian Religion: A History
   Encyclopedia Mythica, "Witchcraft: Chapter Two - The dawn of Witchcraft"
   Biblioteca Arcana
   Helen Pilinovsky, Studies of Magic in Ancient Greece

Hekate - A Devotee's View

Hekate (Hecate is the Latin spelling and being Greek I prefer the Greek one hehehe) is perhaps one of the most misinterpretated and misrepresented deities in modern Paganism. From being given the Crone aspect when no historical or mythological source supports it verifiably (and because Neo-Paganism tends to cater to stereotypes heavily) to the misinterpretation of Her triplicity to unfounded overemphasizing of Her darker traits to virtually anything you can imagine.

Hekate has been misconstrued by many Neo-Pagans, mainly due to the lack of research and study of reputed sources (Hesiod's Theogony comes to mind as a very basic and vital work on the mythology of the Gods) but also, due to the overwhelming sense of "being special" that many Neo-Pagans seem to have. Note that this isn't a blog on poking the - admittedly big - portion of the "bad apples" in our big community tree. This is a post attempting to educate somewhat regarding a well-known but also exploited deity. However, in order to do so, one needs to shed light upon the shadows of ignorance and misinformation that cloud Hekate's image.

Before I delve deeper into Hekate's case, let me share some information on Her.

Hekate is the daughter and only child of the Titans Perses and Asteria. She inherited power over the earth, sea and sky from Her parents. Hekate is one of the very few Titans to have survived the Titanomachy and the Olympian reign "unscathed" (which is an allegoric/mythological way to portray the survival of Her cults and worship as opposed to that of most other Titans) as well as the only Titan to be praised equally to the Olympians. In the Theogony, Hesiod notes how Zeus praised Her above all others, did not take anything from Her power and even gave Her a share in the dominion of most other Gods. She is the one He often went to for advice.

Hekate is a Goddess of liminal places and times, key and torch bearing maiden, guide, psychopompe and "opener of ways". She is a counsellor and companion of those in need and protectress from and against witchcraft. At the same time She is the governor of all magical acts and believed to have invented theurgy. That is also why Hekate, alongside Hermes and/or Iris, was to be appeased and petitioned before any ritual act for the Gods, as She was the one (or rather one of those) responsible for and permitting the mortals to reach out for the Gods. Should Hekate refuse to aid you, your calls will remain unanswered and fall to deaf ears.

Hekate is also a Goddess related to the Moon (especially with the Dark/New Moon), childbirth (or more apporpriately, child-nurturing) and crossroads. She is one of the minor household deities, a protectress of the home and household from outside perils, alongside Hermes.

She presides over the darker side of the self as well as the inner one. She governs intuition, divination and insight. Hekate is the Goddess-In-The-Shadows but also the one who can pierce the shadows. She is a "dark Goddess" in the sense that She is Queen of the Unseen but not in the sense of negativity or "evil". Gods are beyond such human concepts.

She is a maiden Goddess and NOT a crone contrary to popular (mis)belief. Most mythological-related texts consider Her a virgin as well although some have her double as the mother of Skylla (by Phorkys - in the works of Apollonius Rhodius) or as the mother of Circe, Medea and Aigialeus (by Aeetes - in the works of Diodorus Siculus). Personally, I prefer the virgin Goddess theory since the rest conflict with the other mythological family trees.

Hekate is often portrayed as a crone due to Her association with Magic. In medieval times, the image of Hekate merged with the stereotypical image of an elderly, scary-looking woman over a cauldron. From that, as well as Her, somewhat "grim" duties, spawned the image of a physically old Hekate, which is, of course, mistaken.

Another "faulty" interpretation of Hekate's is Her triplicity. Due to the popularity of the Wiccan/Neo-Wiccan tenet of a Triple Goddess, other "Triple" Goddesses were mass-appointed and understood as being "triple" in the same manner. That is also incorrect. Hekate is triple in a literal sense. Being associated with crossroads and liminal places, Hekate is literally a "three-headed/formed figure", seeing in all directions. The Triple Goddess tenet of modern Paganism (specifically Wicca) is allegoric in the sense that it's related to aspects and periods as opposed to a literal, physical figure. In addition, Hekate was also portrayed often as a single person or as having three distinct bodies.

Finally, Hekate is a strict and stern Goddess. She can be very loving, warm and intimate with Her followers, especially those that praise and satisfy Her but She is also not as forgiving as other deities as well as intolerant of many vices, in a greater degree than most deities. A bright example is how She can be quick to remove (at least temporarily or until reformation occurs) Her favour and aid from even a devoted follower of Hers, should he/she stray from the path and fail to meet the requirements and standards set, not so much by the Goddess Herself, as much as by the person. Unlike other deities, Hekate is less direct and more influencial, meaning She works in more subtle and indirect ways as well as more affecting ones, since She approaches you in a gentle fashion as opposed to a strong, straightforward manner.

If Hekate calls to you, don't freak out. She can be strict but also very rewarding. As Hesiod says: "He who has her favour will be showered with riches, for it is within her power." (paraphrased). However, be wary. She won't tolerate the unworthy.

Altars and Shrines

Due to realizing that I need to study ancient Greek Magic further as well as having a writer's block on that particular subject, I chose to put it on hold for now and make some posts on other topics instead of leaving this blog go inactive for too long.

In this post, I'll try and explain the meaning and use of altars and shrines in regards to one's path and workings as well as how dedicating either to a deity works.

Some things need to be cleared first. There are two types of votive/working places: altars and shrines. Altars are mostly for active workings (such as offerings, rituals etc or for religious Witches we may include spells and other magical methods) while shrines are mostly for passive workings (such as prayers, devotionals, honouring etc).

An altar dedicated to a deity means that said deity will preside over and influence the work done with the altar. If for example, I were to dedicate an altar to Artemis, that altar would have to be used in workings with a theme relating to one or more of Artemis' spheres of influence. It wouldn't be appropriate (and possibly less successful) to use it for something irrelevant to Artemis. Altars in antiquity were dedicated to a deity or deities with the intent of providing sacrifices and offerings and conducting rituals for those specific deities alone. A case that may differ somewhat for a solitary practitioner (though not only for solitaries) is that of a patron deity. If the one you dedicate the altar to, is your patron, then the "range" of the activities that altar is appropriate for, can expand (because a patron deity affects a far greater portion of your path, or even all of it, therefore all workings are, at least partially, to his/her honour).

A shrine dedicated to a deity means that said "place" is sacred to said deity and effectively a temple of his/hers. Offerings can take part there but usually what a shrine aims for is to create a more permanent sacred space, a small corner for your deity, where their presence and power is felt constantly (as opposed to the altar or circle, that goes "inactive" after the work is done).

Altars and shrines can combine, although, in my opinion, you're then overcharging it and possibly creating a "crowded" space. Too many intents and energies in one place and that can prove counter-productive.

Before you dedicate anything to anyone, you need to consider and decide what the purpose of the item/place is, what it is used for mostly, how will that change or be strengthened after the dedication, and how the deity chosen will tie with the aforementioned. If, for instance, you wish to only worship that deity there and not perform other workings (such as magical ones), then a shrine might be the way to go. On the other hand, if you wish to include your deity in your active workings, an altar is appropriate.

If you wish to simply have something representing your deity on your already existing and working altar, in order to effectively honour her during ritual or other workings and/or to have a visual of sorts or symbol of hers to remind of her presence, a statuette or picture or something sacred to her, is appropriate. In that case, you need to research (or reference to your notes/books/journal) what the associations and sacred symbols of that deity are. For instance, if I intended honouring Hekate on my altar, I would either acquire a statuette of hers or a picture or something sacred to her such as a cypress branch or a dark coloured (gem)stone such as onyx or black tourmaline. The same sort of research and accumulation of sacred symbols is part of erecting a shrine as well (albeit you will need more than one or two such symbols).

In any case, one can erect both an altar and a shrine separately. Some workings can be performed in either place (such as offerings and rituals) while others are specific to one of the two only (such as spells for the altar and prayers for the shrine). In the end, what matters is that what you do works and feels right for you and that the Gods accept it. It would be meaningless to erect a shrine you like only for it to end up useless because the deity/deities do not accept it (usually that happens due to conflict between the purpose/aspects/symbols/use of the shrine or altar and the deity/deities involved).

Greek Magic

Greek Magic is the whole of those methods and practices of Magic that originated and/or are exclusively used by Greeks. I differentiate between Greek folk Magic, which refers to the magical methods used till later antiquity up to nowadays and are largely deity-free (meaning deities are, less often than not, called upon) and ancient Greek Magic which refers to the magical methods used in actual antiquity (mostly Classical and Hellenistic eras).

Greek folk Magic: mainly usage of herbal lore, folklore (i.e. stories and legends dealing with the Otherworld like fae and nymphs), chants, incantations, simple spells, “superstitious” actions, (casting out) the evil eye etc. I’m more well-versed in this because I have experienced it way before I even knew what Witchcraft is. Simple formulae like using herbs in a certain way, specific actions to bring about a desired effect, words of power etc are common methods of Greek folk Magic. Its characteristics are simplicity and effectivity. It touches the field of superstition because the old formulae can easily be shrugged off as nonsensical or their meanings forgotten. It can be exceptionally potent though, mainly due to the faith and energy backing it up through the centuries.

Ancient Greek Magic: I have to say I don’t know all that much about this mainly because I started studying it quite recently. However, I found out that the following practices were predominant: the use of effigies/poppets called “Kolossoi” and the use of bindings or “curse tablets” called “katadesmoi” (bindings). The use of spells is also quite common. It includes theurgy as well as theistic shrinecraft (in effect “enslaving” some of the Gods to do one’s bidding – possibly a cultural loan from Egypt). Although, Gods are rarely called upon to aid, their power is often utilized either by tapping in the energies of their holy sites and symbols (e.g. altars, temples, statues, groves, celestial bodies, plants and animals etc) or by the aforementioned “enslavement”. I have to say that I am not very interested in the latter and wish to modify any practices I take up according to my own desires and preferences.

Examples of Greek Folk Magic:

For protection from daemons*, curses** and enemies:

- Some fresh clover, soaked in vinegar and used to spatter the corners
of every room in the house, protects your home from daemons.
- Dried marjoram inside tulle and hanged from the main entrance of the
house, protects all residents from curses.
- Burn some dry ragweed in your fireplace (or elsewhere) and say the
name of the person who wishes to harm you outloud in order to free
yourself from his/her power/influence.
- A few willow leaves in the corners of the house, protect from curses.
- A few oak blossoms on the threshold guard from unwanted guests.
- If something of yours has been stolen, place a small sunflower
gathered in August near (or under if possible) your pillow and you'll
dream of the thief.
- A lemon tree leaf with your name inscribed with red ink (to
resemble/symbolize blood) on it and carried with you, protects you from
enemies.
- To drive daemons away from a house, bedew the corners with fresh
angelica (soaked in water) and chant: "Spirits of evil leave my place,
only spirits of good I want in this space!".
- To protect a house from curses, mix carrots leaves with salt and
sprinkle the mix around the house.

For good luck, health and wealth:

- Throw some fresh rose petals or blossoms in your fireplace to ensure
good luck.
- Some dry peony leaves in your purse or wallet, protect from bad luck.
- Some fresh clover in a pouch of red fabric brings good luck.
- Alfalfa in a cupboard, guards the family from poverty.
- A fresh, pink carnation carried with you, brings good luck and good
health.
- Wash your feet every night with rosewater so that they will "guide you
to treasures and money on earth".
- A piece of a May apple protects the bearer from poverty.
- After a blessing or a cleansing, burn some dry mint leaves along with
your incense to attract money.
- Soak some basil in water while reciting a chant/prayer of your faith
(e.g. a blessing or something along those lines) and then spatter with
it around your house or shop to ensure good luck and money.
- To increase wealth, keep your money in a wooden box made of cedar.

For love:

- Some sunflower seeds in your bathwater makes you irresistible.
- Some daisies in your bathwater make others more respectful and
admirring of you.
- Some dry laurel carried by a woman ensures a long and happy
relationship.
- To provoke love, give to the desired person a small pouch with dried
spearmint.
- Hold a few carnations in your hands tightly while you think of a
person intensely. It is believed that person will be swayed by you to do
as you please.

For wishes to come true:

- Burn some dried laurel leaves in your bedroom and before 7 days pass,
all your dreams will come true.
- Put some lavender under your pillow and before you sleep, think of
your desire/wish. If you dream something relevant then your desire/wish
will come true.
- Write what you desire on a piece of paper and fold it neatly along
with some peony and seal it with red wax. Hid it somewher ein the house
while saying: "Grant me today a wish, a big wish, a small wish, a tiny
wish, a huge wish. A wish here, a wish there, everywhere fast it grows,
grant me a wish to be happy.". Every 3 days move the charm and repeat
the chant. When the wish comes true, burn it.

-------------------------------------------------------

NOTES:

The style and beliefs appearing in these formulas are totally those of
mainly old, country folk. That's why they appear quite simple and
picturesque.

Explanatory notes:

Daemons: In Greek folklore and language, a daemon is simply the
general term for ANY spirit though mostly for malevolent ones (due to the Christian usage of the word) or of, at least, questionable morality. Thus, whenever the word
"daemon" appears in these formulas, it may mean any kind of
hostile/dangerous/malevolent/malicious spirit from a "ghost" to some of
the fae.
The actual word in the Greek text was "δαιμόνια".

Curses: In Greek folklore and language, a curse is any verbal or
magical act that brings about harm. From the mere "go to hell" to the
more elaborate magical methods the word "curse" is used.
The actual word in the Greek text was "κατάρες".

Credit for the compilation of these traditional/folk, magical formulas
goes to the Greek occult website http://artofwise.gr/main.html
The direct link to the "Traditional Folk Rites" is: http://artofwise.gr/html/categories_content/praktiki/paradosiakesgities.html

In the next post, I’ll explore some of the possible uses of some of the ancient Greek magical methods, specifically, how I intend using them.

Hellenic Hearthcraft (Part 1)

Since I finished with definitions, I'll start addressing each aspect/field of my path and practice individually. I figured it's better than providing both an explanatory notes post AND an individual post, since a) that would make everything too long and detailed and b) it's confusing.

This is a post on Hellenic Hearthcraft specifically. I realized that I cannot really give extensive explanations and notes on what it is because it is a tremendously localized and personal practice. Meaning, my Hearthcraft will be very different from someone else's even if he/she were Greek (similarities would be in some of the deities involved, certain core practices etc). Therefore, I'll provide some general info and explanations on its various sections and then explain and share my own version and how I perform this craft. I'll break it down to sections (such as deities and other spirits, methods, goals etc), provide examples where possible as well as include what I intend to do in the future.

Deities: In Hearthcraft one works with the following deities (some are aspects of deities): Hestia, Zeus Ktesios and Zeus Erkeios, Apollon Agyieus, Hekate and Hermes. As far as other spirits are concerned one works with the Agathos Daemon of their household as well as their ancestors. Personally, I work with the aforementioned deities, recently started working with the Agathos Daemon of our house and I also plan to build relationships and bonds with the loca, nearby spirits (namely the nymphs of the trees and greenery in front and in my house, specifically the plants in the pots in our balcony) soon enough. I have not yet approached my ancestors although I also intend doing so.

Hestia: the Goddess of the Hearth, herself. The most significant and central of the household deities, she presides over the household thoroughly. She is the first and the last to be hailed, welcomed and bidded farewell. Traditionally, the first and last pieces of food from a meal are to her honour.
Moreover, it is traditional to have a fire always lit in her praise. However, I cannot keep anything, even a candle lit always (and the fire hazard is not the only reason). In order to compensate for the lack of lit fire, I keep a piece of rock (lava actually) from the volcano of Santorini, in a high and visible place.

Zeus: Zeus as Ktesios and Erkeios is one of the household Gods, second to importance only to Hestia. As Ktesios he is "he who protects the prosperity of the household". As Erkeios he is "he who protects the safety of the household" since 'erkos' (where Erkeios comes from) means 'fence'.

A traditional offering and symbol of Zeus Ktesios is the Kathiskos. The Kathiskos is a jar (or other type of bucket/item that can store) filled with goods that represent the household's prosperity (e.g. fruits, olive oil, sweets, bread etc). It is sealed and kept hidden/stored away. Zeus Ktesios can also be associated and depicted as a snake - the house serpent, which is a protector of the prosperity of the household too. This is also a popular depiction and association of the Agathos Daemon.

A small altar on Zeus Erkeios is usually placed outside (since the fence is outside of the house and he protects it's safety from outside 'invasions'). Little is known about his worship. If the outdoors altar is not possible (e.g. in the case of an apartment with no garden), he can be included in the central altar alongside Estia and Ktesios.

Hermes, Hekate and Apollon Agyieus: Their role as household Gods is one that demands for their aspects as Gods of the roads. Alongside Apollon Agyieus ('of the streets'), they are deities that protect from outside threats coming 'from the roads'. Idols (as in physical depitctions, figures and symbols like statues) of Hekate and Hermes may be placed outside usually in a special enclave or other structure (like a shelf) next to or otherwise very close to the main entrance of the house. Hekate, as a ruler of the crossroads, Hermes as a God of boundaries and Apollon as a God of roads receive simple food offerings in common days and there are no special acts needed in their worship in this case.

Other spirits: the worship and honouring of other spirits occurs in Hearthcraft as well: the Agathos Daemon of each household as well as the ancestors of the family. In some cases, other deities to which the family may have a connection (e.g. a family of scholars may have a deeper relationship to Athena and as such include her in their Hearthcraft and worship) are included in the workings.

Agathos Daemon: The Agathos Daemon (meaning 'good spirit') is a spirit of the home and hearth, protector of the prosperity of the household and of the family. He is often portrayed as a serpent (snake) or less often as a young or short man carrying symbols of prosperity and abundance (cornucopia, bowl, ear of grain, poppy etc). He is closely associated (in his serpent form mostly) with Zeus Ktesios although they are not the same. He is revered and offerings left at the threshold. Often, especially in rural areas, a lone snake living within the household (or the owned territory in general) was protected and fed, thought of as the representator/follower/messenger of the Agathos Daemon.

Ancestors: this is largely a personal matter and one of the points where Hearthcraft differs from family to family. In general, the ancestors of a family are revered and honoured, offerings left at the altar and/or crossroads and libations poured for them in the house's hearth or altar. They are thought to aid the safety, wealth, power and general well-being of the family.

Since this proved too long, I'll continue it in one or more additional parts.

Definitions

I feel I can't quite start sharing stuff and theories before I explain to you how I define key words and terms. So, in this post I'll attempt to accumulate all possible terms and words I'll be using in my future (and past) posts. I know I'll miss some of them but hopefully this will be a rare sight. If you find any concept I have not explained, please ask in a comment and I'll reply. ;)

PAGANISM - Paganism is the whole of those religions, spiritual paths and faiths that are a) inspired, b) influenced, c) based on and/or d) revivals/reconstructions of old and ancient religions and systems of belief and worship of the Old World (Europe, Mediterranean lands and Mesopotamia), which are simultaneously NOT parts of the Abrahamic religions (Judaism, Christianity, Islam and all their "heresies" and related faiths).

Paganism is divided into: a) Paleo-Paganism, b) Meso-Paganism and c) Neo-Paganism.

Paleo-Paganism includes the ancient religions and systems that resided within the borders of the Old World (e.g. ancient greek religion, anglo-saxon/norse faiths, sumerian religion etc).
Meso-Paganism refers to the various revivals (mostly short-termed and with little numbers in followers) of the ancient religions and faiths during the Middle-Ages, hence the "meso" prefic, meaning "middle". An example of this is Georgius Gemistus Plethon, who lived during the later Byzantine times and advocated a return to the Olympian Gods. He followed a neoplatonic, archaic-esque, eclectic one could say form of the Hellenic religion.
Neo-Paganism is the term referring to the whole of those religions and belief systems baring the characteristics mentioned in the above, first definition of Paganism and which are followed AFTER the 18th century (aka in the modern times).

MAGIC - I define Magic as the utilization of energy through the use of Will to bring about a desired effect. Through this basic definition, every consious act upon a solid thought is Magic. I also use the term Magic to refer to the occult practice which includes literally hundreds upon hundreds of ways, methods, customs and formulae. Generally, I add to it a term to specify the field (i.e. candle magic refers to the field of magical practice utilizing candles as a tool). Magic is also divided in: wishful thinking, prayer and active workings. These are by no means universal facts, just my own views and theories on Magic. Also, the latter three "forms" of Magic are mostly 'catch-all' categories that include many alternative and similar concepts.

GODS or DEITIES - I use the terms deities and Gods interchangeably because that is my understanding and use of the Greek equivalents.
Deities for me are sentient, sapient, conscious energy entities that are also distinct, individual but co-operating beings. I believe they have their own Will and that they fuel and maintain the natural laws. I believe deities are also the caretakers of the rest of Nature.
Additionally, I define the Divine as: not a supreme being or anything of that sort but merely the name of the "species", of the whole of Gods. All deities together are the Divine, just like all humans together are humanity.

CRAFT - Witchcraft, the Craft of the Wise, the Art, the Craft and by many other names. Witchcraft for me is the magical system utilizing Low Magic (sometimes with a touch of ceremonial/High Magic) usually in the form of folk Magic. It differs depending on the cultural version used. This means the Witchcraft of the British Isles is different yet under the same category (umbrella term 'Witchcraft') as Greek Witchcraft. It may or may not be religious in nature and may or may not be theistic. It is first and foremost a system of practices, methods, ways and customs utilizing Magic.

TOOLS - This will be a little long. The tools I use (or at least would LIKE to use - I am quite limited in what I can use and what I can't - the ones with * are the tools I can't but want to use) are the following: athame, boline, chalice, pentacle, candles, *incense, Book of Shadows, notebook, pendulum, deck of cards, bell and various temporal items (such as rocks, feathers, tree leaves etc).

Athame: a double-edged, dull knife used to direct energy in workings. It has an aggresive quality. It's also called 'a Witch's weapon'. This is my main tool and represents Fire in my mind.
Boline: a knife used for cutting in the physical plane (as opposed to the athame which is strictly for spiritual use). My boline is a swiss army-like knife.
Chalice: a cup with blessed water. It represents Water and I use it in ritual settings mostly. Due to the lack of resources and privacy I use a small, common cup.
Pentacle: a disc with an engraved, encircled pentagram. Represents Earth. Don't laugh but due to being unable to find or make one, I made one out of hard paper. At least it works haha.
Candles: I generally use candles regardless of colour (the already often mentioned of inability to gather supplies) and when I have enough privacy to light them (I feel REALLY uncomfortable and cannot work without privacy, something largely lacking in my home). I also blow out the candle flame because that for me signifies the end and sealing of the working.
Incense: Additionally to the lack of privacy I cannot use incense out of my mother's intolerance of it (weird how a smoker cannot stand other scents eh?). I'd much like to use incense but eh, life's hard hehe. I use a feather in its place as a symbol for Air.
Book of Shadows: A Book for Shadows for me is a journal type of book with blank pages, used for writing down info, spells and rituals, one's progress etc. I have two in a sense: a large notebook with blank pages which I call "my unofficial BoS" and is where I write everything as well as make changes and corrections and a leather-covered, hard-cover book with blank pages I got in London. This will be my "official BoS" and it will be where I will record spells, rituals, specific info, hymns etc carefully and after having reviewed them.
Notebook: I use a small notebook for quick recording of info and designing a working (sketchily so).
Pendulum: A divinatory tool. It is used for yes-or-no type of answers and is one of the simplest divinatory tools. My pendulum was made by me using a string and an old key (from our old apartment). I consecrated them and I now have an efficient pendulum.
Deck of cards: Another divinatory tool but for more complex answers. My deck is not Tarot but an eastern-ish deck called Deste. It was popularized here in Greece by a writer and practicing witch (although she calls herself things such as "tzan", "wise woman" etc) whom I consider a little full of hot air (although I don't doubt her experiences and workings). It has worked wonders so far (at least from the moment I ditched the manual and used my intuition for the meanings).
Bell: The bell is used to singify various parts of a ritual or working (like the beginning and the end etc) as well as to banish negative entities and welcome positive ones (its chime acting both as sort of an 'alarm' and a beacon).
Various items: Rocks, feathers, herbs (rarely so), leaves, dirt (as in soil), seeds and many more are used depending on the working at hand and mainly for their symbolic connotations (e.g. seeds for symbolizing fertility, beginnings etc). The items used vary greatly.

THE ONE: I view as the One the singularity of energy that existed before the Big Bang. The One for me is also called The All, The En and Existence. I believe that after the Big Bang (the Great Division) the singularity, the Monad that is the One became Many. I call the Divided One, the Plurality, Nature and Existence. Everything is part of the One and everything has a "spark" of the One. The One is not Divine for it exceeds Gods. Gods are part of the One as everything else though they are the greatest in power and most perfect of Its parts, that's why I liken them to Its "Soul" or "Mind".

SPIRIT and SOUL: A spirit for me is any energy entity. Spirits with a physical form (body) that is also living (living organisms) are called souls.

LOW MAGIC - Low Magic is Magic used for physical matters. Its fields cover concepts such as health, wealth, protection, love, spirits of this plane (i.e. nymphs) et al (and their counterparts as well). Some Low Magic practices are spells, charms, enchantments, wards, divination etc.

HIGH MAGIC - High Magic is Magic used for spiritual matters. Its fields cover concepts such as deities, spirits of different planes (i.e. demons or angels), unity with the whole etc. Some High Magic practices are invocation, evocation, channeling, meditation, rituals etc.

I believe this is enough for the basic definitions and that I have covered everything. The next post (which I'll create shortly to maintain the feeling of unity between these posts) will be the explanatory notes and details on the aspects of my practice discussed in the 'What I Do' post. Specifically, they will refer to exactly what it is I practice and perform of those things mentioned as the axis of my path.