The Main Gods in the Mysteries of Hekate-Despoina

This is a collection of posts from my Patreon’s “Spirit Saturday”series, where I explore various Gods and spirits. This series of posts dealt with the main Gods in the Mysteries of Hekate-Despoina, most of which (with the exception of Asteria) appeared in the ancient cult of Despoina in Lykosoura. I have also added prayers as a bonus to some of the posts that didn’t originally have any when they were first posted on Patreon.

Anytos

The Titan or Kouretes Anytos is one of the Gods worshiped at the sanctuary of Despoina at Lykosoura. He appears in the magnificent group of statues depicting the main deities of the mystery cult, that was found at Lykosoura, alongside Demeter, Despoina, and Artemis. Pausanias notes that Anytos was believed to have raised Despoina although, sadly, he doesn’t go into detail regarding the myth. Unfortunately, besides the scant references in Pausanias, we know nothing else about Anytos. He doesn’t appear in other mythic cycles as far as we know, which lends credence to the opinion that he was a local Arcadian deity. Pausanias calls him a Titan, according to what the locals told him, but his statue depiction (man in full armor) and the appearance of the Kouretes on the Veil of Despoina (an incredible piece of the statue complex), aligns him more with the Kouretes than the Titans. It’s possible that both associations were a way for later antiquity traditions to “explain” his presence in the sanctuary, his obscurity, and potentially the loss of older myths or traditions that might have clarified his status further.

Since we don’t have any other historical information about him but he remains a major deity of the Arcadian Mysteries of Despoina (therefore equally important in the new Mysteries of Hekate-Despoina), we must develop new theories and a place in theology for him. Experiencing Anytos and becoming familiar with him through the Mysteries will surely help with that endeavor, by observing his revealed role in the tradition as well what he teaches us directly.

What I’ve personally learned and developed is still limited but it is my hope and belief that when more people practice these Mysteries and experience them, more light will be shed on Anytos too. In my experience, especially regarding his role in the First Stage of the Mysteries, Anytos is a gatekeeper and guardian God of the Mysteries. It is his action that begins the Mystery process by opening the gate to Despoina’s Cave and awakening the earth and the rejuvenating Waters. I am excited to revisit the First Stage as well as approach Anytos in other rituals and see how he responds.

Here’s a prayer to Anytos I created for the ritual preparation before the First Stage:

Prayer to Anytos

Great Anytos, Titan and Kouretes,

guardian and chosen parent of Despoina,

you who reared the great Goddess in the stead of kind Demeter,

you who opens the gate of the Mysteries,

and who awakens the earth and waters,

powerful one, attend this rite!

Look kindly upon me,

and stand guard beside me,

so none may sway me from my path,

and so I can gaze upon the Mysteries safe and protected.

______________________________________________________________________

Artemis

One of the most popular and well-known deities, Artemis is among the Gods that immediately come to mind when thinking about Hellenic polytheism. A highly multifaceted Goddess, Artemis was worshiped throughout the ancient world, and was syncretized and associated with many deities including but not limited to Diana, Hekate, Selene, Kybele, Bendis, Aphaia, and others. Her most common aspects deal with wilderness, animals and the hunt, girls and young women, childbirth, and the moon. Artemis also appears as a secondary deity in the mystery cults of Eleusis and Lykosoura.

Artemis is the twin sister of Apollon, usually depicted as the eldest of the two. She is almost always considered a daughter of Zeus and Leto, with an alternative parentage existing in the mythic cycles of the mystery cults, where she is said to be the daughter of Poseidon and Demeter. This also led to her association and syncretism with Despoina.

Artemis’ role in mystery cults might seem strange given her popular aspects but it is in her other attributes that we find the link to those associations: the aspects that allowed her syncretisms with goddesses such as Hekate and Kybele. Artemis fits the archetype of the Great (Mother) Goddess despite her virginal nature in myth, and her aspects as fierce protector and light-bringing (phosphoros) goddess are well-aligned with mystery, especially when it comes to safeguarding and leading up to it.

The details of her role in the Arcadian mysteries of Despoina are sadly largely unknown to us. Artemis features prominently in the cultic sculptural group of Despoina’s sanctuary at Lykosoura, alongside Anytos, Demeter, and Despoina herself. She also had a temple in the sanctuary’s vicinity dedicated to her as Artemis Hegemone (“queen”) which was the first thing you saw entering the sanctuary, according to Pausanias’ description. This mirrors the situation at Eleusis, where a temple to Artemis Propylaia (“before the gates”) and Poseidon Pater (“father”) is found before the main gate of the sanctuary. The inclusion of Artemis but not Poseidon in the sculptural group of Lykosoura (though there was an altar to Poseidon Hippios on the sanctuary’s grounds) and the position of her temple give us a potential hint for her role in the mysteries: that of guardian and guide of the initiates and initiates-to-be. She holds that role in the Mysteries of Hekate-Despoina as well, mainly in the First Stage.

Overall, Artemis is an incredible, complex goddess, and I cannot do her justice in a short post like this. Everyone interested in or drawn by her ought to focus on the aspects that call to them the most. The mystery associations and common ground with Hekate are where I feel drawn when it comes to Artemis. Others, especially women and girls, will have insights and connections to aspects of Artemis that are beyond me.

Prayer to Artemis

Great Goddess, twin sister of Apollon, blessed daughter of Leto,

before you stands a seeker of the Mysteries,

one who asks for your guidance and protection,

upon this twisting path of fate-exploring pursuits.

O Torchbearer, friend of Hekate, Light-bringer,

Huntress, Highest One, whose worship spanned the world,

you who is intimate with the mysteries and always stands guard to the seekers,

protect and guide me in this endeavor, this journey towards the Gods’ truth.

May the paths you tread and upon which we follow, always lead us to piety.

___________________________________________________________________

Asteria

Asteria is the Titan Goddess of the starry sky and specifically falling stars. She is famously known as the mother of Hekate and for turning herself into (or creating) the sacred island of Delos, where her sister, Leto, gave birth to Artemis and Apollon. In some versions of the myths, Delos is also where Asteria married Perses. Quails are sacred to Asteria throughout her mythic versions, whether because she turned herself into one to avoid the amorous advances of Zeus and/or Poseidon or because her sometimes son, Heracles, was resuscitated by a quail since it was sacred to his mother (the Phoenicians supposedly sacrificed quails to Heracles in remembrance of this occasion). Ortygia (“quail-island”) was also considered to be the ancient name of Delos.

There is little else known about her. Most of Asteria’s mythic appearances are either small mentions for cosmological genealogy (e.g. Hesiod) or centered on her role in the myth of Leto and her children. We also know nothing about her actual cultic presence though some try to connect her to dream oracles and astrology due to her associations with other Gods and her domain of the stars, respectively. In regards to dream oracles, there is an obscure Goddess named Brizo who was worshiped on Delos as a Goddess of dream oracles and patron of mariners and fishermen. Theoi.com mentions a potential but unproven connection with Asteria. The poet Callimachus in his “Hymn to Delos”, calls the island Asteria and names her “laden with incense”, “of many altars”, and “of many prayers” in addition to exalting it as the holiest of lands.

Faced with a dearth of practical information, the best we can do is innovate and extrapolate from what we have, such as “reverse-engineering” potential extensions of Asteria’s domains and ways to worship her based on Hekate’s own. Personally, in my own cultic practice, I revere Asteria as a Goddess of dream oracles but not of astrology, since I consider that the domain of Astraios (Titan God and father of the stars, planets, and winds). I also associate her with the Perseids meteor shower whose end coincides with the second stage of my Mysteries of Hekate-Despoina, being a type of anabasis (ascent) prepared, in no small part, by Asteria.

Prayer to Asteria

Resplendent Goddess, mother of Hekate,

Goddess of the Starry Night,

you who brings favorable dream oracles,

and blesses us with starlight,

light the way for us who climb ever towards the star-filled heavens,

and who seek mystery and truth, piety and honor, magic and connection.

Great Goddess, Titan, you who prepares the way and the initiate,

bringer of empowering force, holder of starlit secrets,

O Asteria, whose voice is the beckoning call of the heavens,

and whose gaze is the soul-mending light of the stars,

help us in our ascent and effort,

to become again kin of the Earth and Starry Heaven.

_____________________________________________________________________

Demeter

Demeter is one of the Twelve Olympians and a major Goddess that was worshiped throughout ancient Greece. She is most known for the mystery cults, especially those of Eleusis, centered on her mythic cycles and her mystical relationship with humanity. Demeter is primarily the Goddess of agriculture though like all Gods she is quite multifaceted. Among her aspects are those of the giver of customs, patron and benefactor of humanity, chthonic underworld deity, wrathful Goddess, bringer of fertility and plenty, and great initiator.

Her cults at Eleusis and elsewhere, including many towns and locations in ancient Arcadia, were often some type of mystery tradition, involved her agrarian and afterlife aspects, and could potentially be traced to Mycenaean or pre-Greek times in their origin. Both of Demeter’s daughters were intimately connected to her, both in myth and religious practice, to the point where the Mycenaean Greek evidence for Demeter is found, according to academia, in mentions of the “Two Goddesses/Mistresses”, a duo of female divinities. Demeter is also associated, either due to syncretism or cultic relation, with Artemis, Kybele, Hekate, and Isis.

As with the other Gods explored in these posts recently, Demeter features prominently in the Arcadian Mysteries as well as the New Mysteries of Hekate-Despoina. As the mother of Despoina and de facto Goddess of Mysteries in both myth and cult, Demeter’s role and significance cannot be understated. The great Goddess is the one who teaches us the sacred practices and secret rites, initiating us into the Gods’ mysteries. Her role in the Mysteries of Hekate-Despoina is a bit more indirect but ever-present: she’s akin to the earth, the immovable, living support that carries the initiate forward on their mystical journey and who first marks them as a worthy seeker of the mysteries.

There are many ways to approach and worship Demeter. My own way understandably relates mostly to her mystery facets but also her aspect as giver of customs: she who teaches civilized and religious life. To that end, I have a simple rite I perform twice per year, around the Spring and Autumnal Equinoxes to honor these aspects of Demeter. Here’s a slightly amended version you can freely adapt for yourselves:

“Venerating the Thesmophoros”

Ritual

Materials Needed:

Two candles (tealights will do)

Bowl for libations

Bowl with grain (barley, wheat, rye, or corn)

A representation of Demeter

First Spring flowers or fruits of the harvest, depending on the time period

A representation of a snake

Frankincense or styrax for incense

Purify yourself and your space in your preferred manner. Arrange the altar in the following way: the representation of Demeter is placed further away from you, with the candles on either side of it. The two bowls are placed in front of the candles and the incense in front of Demeter. The flowers/fruits are neatly placed throughout the altar’s surface. The snake representation is placed closest to you, in front of the incense.

Light the candles and recite the Orphic hymn to Demeter Eleusinia. Light the incense and pour a bit of water as libation while saying:

“Blessed is Potnia Sito, the Lady of Grain, most graceful of all the Gods!”

Take a moment to center yourself, breathe deeply and recite the Prayer to Thesmophoros.

Prayer to Thesmophoros

Great Demeter, Daughter of Kronos and Rhea,

sister of the shining Olympians, you who is earth herself!

I call to you, Thesmophoros, Giver of Customs,

you who taught us secret rites and the ways of the polis,

kindhearted Goddess, beloved mother of Kore,

look upon us with favorable eyes and plentiful hands!

Send your blessing, your abundance, your endless fecundity,

and keep us, Goddess, ever upon the path of mystery.

Pour the rest of the water as a libation. Say whatever words or heartfelt prayers come to you. Finally, give thanks to Demeter and end the rite by saying:

“Blessed is Potnia Sito, the Lady of Grain, and the fruits of her power and womb!”

_____________________________________________________________________

Poseidon

Poseidon, one of the most popular and well-known of the Greek Gods, is also an important deity of the modern Mysteries of Hekate-Despoina. His aspects and functions in the Mysteries are a little different from the popular image most of us have of Poseidon, and more in line with his Arcadian and older Greek cults.

Specifically, Poseidon is worshipped in the Mysteries under his epithets Hippios (“of the horses”), Epoptēs (“overseer”), Phytalmios (“plant nurturer”), and Krēnoukhos (“ruler of springs”) as well as the somewhat innovative Pēgaios (“of springs”). All of these epithets correspond to Poseidon’s connections to the ancient Arcadian cults of Despoina, which inform the modern Mysteries. The aspects of horse-God, overseer of the mysteries, God of nurturing and nourishing forces are all central to the ritual cycles of the Mysteries. Obviously, Poseidon has numerous other aspects and epithets, especially relating to the sea and earthquakes as is well-known, but the Mysteries specifically focus on some of his more obscure powers, especially given their connections to the ancient traditions of Arcadia. His function and importance is most felt in the First Stage of the Mysteries though he is present throughout the entire process of the Mysteries. Beyond those aspects, Poseidon is considered the father of Despoina through Demeter but also of Artemis, both in Arcadian cults as well as in the Eleusinian mysteries.

My personal experience with Poseidon has not been the most complex or pronounced. He is one of those Gods whose presence, while immense and felt everywhere as one would expect, especially in a country like Greece, had largely been a background thing for me, as opposed to a direct and extended experience. It is through the development of the Mysteries that I have come to know Poseidon better and to move beyond the false limitations placed upon him by popular belief. He is much more than just a sea god or deity of earthquakes. As a God whose cults reach back to Mycenaean times and who has a multitude of roles and aspects, Poseidon is rightfully a King of Gods, much like Zeus and Hades are in their own ways. The mythic division of the world between the three brothers has theological merit, if only as symbolizing the vast, sovereign power and stature of all three. I can only say, based on my recent but growing experiences with Poseidon, that it is a good idea to approach Gods whom you might have ignored in the past or whom you might not quite grasp or understand. You will be surprised by the results.

Prayer to Poseidon

I call upon the Earth-Shaker, Poseidon, son of Kronos,

the primordial Anax, King of Earth and Sea,

I call upon he who brings forth the rejuvenating waters,

creator of horses, God of the seafarers,

mighty brother of Zeus and Ploutodotēs,

hear my prayer and praise, you who is great among the deathless Gods.

In this journey towards the mysteries of your fierce daughter,

born as she was of wrathful Demeter,

grant us, O Poseidon, your boon and favor,

and allow us to partake of your life-giving waters.

____________________________________________________________________________

 

Pan

One of the few animalistic Gods in Hellenic religion, Pan is a God of wilderness, panic, shepherds, rustic customs and traditions, and prophecy. He is usually depicted as a companion of other Gods and his mythic and cultic origins, entangled deeply with his sometimes father Hermes, are lost deep in history. His representations as a man with goat traits of varying degrees are infamous and captured the minds and imagination of people and are believed to be one of the inspirations for the cultural depictions of the Christian and folkloric Devil. A mischievous God with aspects of liberation from mores, cognate with those of Dionysos, Pan was also strongly associated with hosts of daimons and spirits such as Panes (plural of Pan), Satyroi, Seilenoi, and the Nymphs.

Pan was worshipped throughout Greece and other places of the Mediterranean, mainly in grottoes, caves, and groves; human-built sanctuaries and temples existed, though they were uncommon. He was especially honored in Arcadia, where his cult was most widespread and believed to be his mythic homeland. Pan’s sanctuary within the wider sanctuary of Despoina in Lykosoura is of special significance for us, given the connection to the Mysteries of Hekate-Despoina. In that sanctuary, one of the few specifically built for Pan, there was a sacred flame that was never extinguished. According to Pausanias, the local legend was that in very ancient times, Pan gave oracles in that sanctuary via nymphs and worshippers.

Pan’s connections to mysteries, the belief in Arcadia that he had equal power to the greatest of Gods and could answer any plea, and his syncretism with mystical deities such as Phanes-Protogonos and Dionysos all point to a powerful deity, obscured by the unknown element of the wilderness and his distance from civilized society. This God of the pastures, wild forests and ecstatic oracles who shows up in the most unexpected places also plays a role in the Mysteries of Hekate-Despoina, albeit a minor one. Specifically, though without going into much detail, he features in the preliminary rituals before the First Stage rites of the Mysteries. Despite the small role, his presence as the unfettered power of the Earth and of mystery is nonetheless crucial.

My personal experience of Pan is not one that can be easily put into words. It has dealt mainly with experiencing the outdoors, the forests and mountains of this land, and the many spirits that inhabit it. Here is a prayer I sometimes use when I invoke him, though I often forgo structured prayers and simply speak from the heart.

Prayer to Pan

I call to you, Pan, primeval one,

noble beast God of the wilds,

Nomios, Lyterios, Skoleitas,

breaker of chains, lover of nymphs,

companion of the Meter Theon and of the Liberator,

come Wild One, come Terrible One, come Great Pan,

heed this call, this hushed prayer,

whispered as a prey breathes lightly before a hunter,

mighty Pan, God of this earth, giver of plenty,

you who brings panic, you who brings inspiration,

friend of madness and guardian of shepherds,

commune with me!

___________________________________________________________________________

Despoina

The exploration of the Gods of the ancient Arcadian mysteries and the modern Mysteries of Hekate-Despoina wouldn’t be complete without discussing Despoina herself. An obscure and effectively nameless Goddess, Despoina was worshipped almost exclusively in Peloponnesos, and especially Arkadia where she was worshipped “above any of the Gods” according to Pausanias. We know next to nothing about Despoina herself besides her parentage: she is a daughter of Demeter and Poseidon, and sister to the mythic horse Arion – in some regional versions of the myth, Despoina herself might have been horse-headed. We also know that Despoina’s cults were focused on mysteries and even her true name was not divulged to non-initiates; “Despoina” simply means “Mistress”. She was also almost always worshipped alongside Demeter, to the point where there are ancient mentions to them as Despoinai: the Mistresses.

Her name functions as an epithet for a number of Goddesses, including Demeter herself, Hekate, Persephone, Aphrodite, and Artemis. Due to the obscurity of Despoina in ancient religion, it is next to impossible to reconstruct much of use in terms of cultic practice or lore. Indeed, we cannot even attempt the simplest of descriptions like “Goddess of…”, beyond perhaps “Goddess of Mysteries”. Therefore, we can only extrapolate based on the little information available and, more importantly for contemporary polytheism, rely on lived experience and interaction with her.

As is already known to all of you, Despoina is one side of the central Goddess of the Mysteries I am developing, the other one being Hekate. Hekate-Despoina, the syncretic form of Hekate and Despoina as one deity, is how the Goddesses came to me in regards to these Mysteries and the way Despoina has shed some of her obscurity: through Hekate, Despoina reveals herself. This requires considerable development of a working theology, both for the Mysteries as well as the Goddess herself. Who is she? Why is she so significant to mysteries? My own belief and theological theory, based on my research and experience so far, is that both daughters of Demeter (Persephone and Despoina) rule over different aspects of the mysteries of life, death, and the land. Persephone reveals the mysteries of the harvest, the changing of the seasons, and the journey of the soul after the death of the body while Despoina reveals the mysteries of the land’s rejuvenation and cyclic nature and the journey of the initiated soul while still embodied.

As Hekate-Despoina, Her influence and roles expand to infinity through Hekate’s fundamental liminality, and – in quite Hesiodic terms – Despoina joins in Hekate’s share of all divine domains. Hekate-Despoina is a composite Goddess, a phenomenon theologically analogous to Hermekate, Hekate-Selene-Artemis, the Egyptian Amun-Re and the Graeco-Egyptian Serapis and Zeus-Ammon. This syncretic approach is influenced heavily by Hellenized forms of Egyptian conceptions of divinity. Hekate-Despoina is a distinct Goddess in Her own right, but can also be interpreted as “Despoina-in/through-Hekate” or “Hekate-in/through-Despoina”; the “original” two Goddesses also retain their selfhood and distinct existence and are not lost with the emergence of the composite Goddess.

In conclusion, Despoina is an elusive Goddess of whom little is known but who commands the imagination and spirit much like Arcadia as an abstract fantasy commanded the imaginations of poets and writers. It is my hope that through the Mysteries, more people will be able to experience Despoina and she may yet reveal more of her hidden self. Finally, here is a prayer I use in my regular practices to honor her.

Basic Prayer to Despoina

Oh veiled Daughter, theriomorphic Goddess,

horse-headed, star-eyed, of ineffable names,

sister to and yet selfsame Persephone,

knowing shadow of countless Goddesses,

beloved Despoina, Mistress of Arcadia,

born of wrathful Demeter and chthonic Poseidon,

Mother of Mysteries, Scepter-holding Anassa,

you who spins the iynx wheel and spindle,

and moves all souls through cycles of initiation,

hear this prayer and plea, this praise to your honor,

cast, oh Despoina, a gentle eye upon your devotee,

and ever illuminate the path ahead with your obscured light.

You can also download this entire post collection through this Google Drive link.

 

 

 

Revealed Gnosis in the Triskelion System

 Revealed gnosis or transmitted gnosis as I've seen it called by various practitioners, is knowledge one receives from their Gods and/or Spirits. This gnosis is usually not some temporary message or generic advice from our Gods. It's information and knowledge transmitted for specific purposes. It is often esoteric in nature and helps guide the practitioner towards a fuller experience and understanding of the Mysteries. In many cases it can also have valuable practical uses. While not always as clearly communicated as we might hope, Gods and Spirits have the capacity to teach us techniques, incantations and spells, rituals and invocations, secret names and words of power, and even entire systems of practice over time.

 

Divination can facilitate
the imparting of knowledge
from Gods and Spirits

This type of knowledge, the gnosis revealed to us by the Gods and Spirits, is an extremely important part of the Triskelion's nature and identity. My system would not exist without such gnosis because a large part of it has been and continues to be revealed to me through communication with my Gods and Spirits. I do not claim to be some kind of prophet or oracle. It's simply that in order to fulfill duties, goals, and plans, the divinities I worship and work with have deemed necessary to teach me all sorts of things. This doesn't mean that the entirety of my personal practice is revealed gnosis - not by a longshot. Neither are the things I have been taught some kind of unique, never-seen-before super-tradition. Let me make things clearer with concrete examples.

In the Hekatean part of the Triskelion, there are a number of tools I employ for my rituals and various practices. These aren't necessarily completely newfangled tools; what is "new" and "Triskelian" - in other words, what was revealed to me - are the specific uses, properties, names, and methods of creating and utilizing these tools. For instance, the Dagger is nothing new: most magical systems have some kind of magical knife (or more!). What was revealed gnosis was the way to consecrate it, its specific uses and purpose within the Triskelion system, how it is connected with Hekate etc. Other types of revealed gnosis were the existence and names of specific spirits, the way to approach them as well as rituals and spells with Triskelion-specific purposes.

Revealed gnosis is a fundamental part of the Triskelion because most of it wouldn't exist without this gnosis. Almost everything ends up tying together with previous bits and pieces of gnosis and over time has allowed me to give shape and form to the magical tapestry that is the Triskelion system. There's also quite a few "gaps" in the system because I either haven't received the associated knowledge yet or I haven't applied all of what I've been taught (and in some cases, both). This is also a disadvantage of my personal practice and its reliance on revealed gnosis: Gods and Spirits don't operate on human time or terms. I've received gnosis that didn't make sense or have an applicable role until years down the line, when I reached certain points in my practice that related to it. Other times, I didn't catch all the information (the unclear communication I mentioned earlier) and couldn't proceed with what I had. Still, I find that this systemic model suits both me and the Triskelion as a practice due to the extensive presence and utilization of ecstatic rites, trance-work, and spirit-work.

How do I receive this kind of gnosis though? Honestly, in many ways. Usually it happens when I am in a trance state, either in full ritual or during more casual spiritual and magical exercises. Somewhat more uncommon ways are direct instructions through oracles, divination, or unprovoked "spirit dialogue"*. I've also received quite a bit of gnosis through omens, signs, dreams, and similar synchronicities, although this has been the most random and least detailed way to receive gnosis. My preferred method is to engage in "spirit dialogue" during communion rituals and similar ecstatic rites and thus open myself up enough to receive any knowledge my Gods and Spirits might want to impart. It is my preference because it's a more "controlled" and familiar method which affords me the capacity to both acquire a lot of information and retain almost all of it.

After all these years, I tend to always keep one eye (and ear!) open, so to speak, so I won't be caught off-guard and miss or forget any important information. Sadly, I'm not perfect so I do miss "cues" at times, especially if the imparting of gnosis occurs through dreams or the trance-like state before we fall asleep. Like I mentioned earlier, Gods and Spirits don't operate on human terms and time so Their timing and approach can sometimes be inconvenient. Still, I consider myself lucky and blessed to have received and continue to receive so much knowledge from my Gods and Spirits. I am extremely thankful and happy to see my path unfold in such a manner. That said, I do wish things could be a little clearer at times!

* "Spirit dialogue" is what I call ecstatic, direct communication with a God or Spirit. In simple terms, it's literally talking with an entity! For me, their side of the "conversation" tends to manifest as foreign thoughts (seemingly random thoughts that I didn't consciously form myself - they often mentally "sound" different and contain information I couldn't know and didn't have the time to imagine), feelings and impressions, visions and/or manifestations in pathworkings, etc. Physical auditory and visual responses are very rare for me in general so I don't generally experience them in "spirit dialogue" either.

A Hekatean Pathworking

In this post, I will do something a little different. I’ll move away from scholarly pursuits for a while and give you something more practical. A hymn for evoking Hekate as well as an intermediate-level pathworking designed for contacting and interacting with Her. Note that this requires prior experience with pathworkings as well as a working relationship and familiarity with Hekate.

Originally, this was supposed to be a submission for the Hekatean Prayerbook, a project by Skyllaros of The Crossroads Companion. Since, however, the project seems to have been abandoned (or, at least, placed in a long hiatus), I’ve decided to publish my submission here (I’m clearing my backlog material) and should the project restart in the future, I can submit something else.

Hymn of Evocation of Hekate

Khaire Hekate! Hail Goddess of the Mysteries, Key-bearer of the Inner Gate! I call upon you, upon your infinite names, Mistress of the In-between, You who guides us in the path of self-discovery! Hear my words, Hekate, and attend my rite. Skiaia Anassa, Potnia Mysterion, Pneuma Aniketon, Great Goddess of the Crossroads, You who wields arcane power without end. Come to me, Hekate, allow me to feel your presence and commune with you. Hekate, Queen of the Witches, Lady of the Restless Dead, stand by my side! May your favour always be with me. May the honour I offer satisfy you. May you grant me, Hekate, gifts unparalleled. Genoito!

Terms

Khaire = Welcome, Hail (“Χαίρε”, pronounced “KHE-re”)

Skiaia = Shadowy One (“Σκιαία”, pronounced “skee-E-a”)

Anassa = Mistress, Lady, Queen (“Άνασσα”, pronounced “AH-nah-ssa”)

Potnia = Lady, Queen (“Πότνια”, pronounced “POH-tnee-a”)

Mysterion = of the Mysteries (“Μυστηρίων”, genitive case, plural, pronounced “mee-stee-RHEE-on”)

Pneuma = Spirit (“Πνεύμα”, pronounced “PNEV-ma”)

Aniketon = Invincible, Undefeatable (“Ανίκητον”, pronounced “ah-NEE-kee-ton”)

Genoito = May it be, so mote it be, (“Γένοιτο”, lit. may it become, pronounced “YEH-nee-to”)

Hekatean Pathworking

Purify yourself in your preferred manner or in the methods of your tradition. Sit comfortably, ideally against a wall. Close your eyes. Begin performing the four-fold breath exercise: while inhaling, count to four, as fast or slow as you prefer. Don’t exhale immediately – instead hold your breath while counting to four again. Then, begin exhaling and, at the same time, count to four again. Hold your breath once more and count to four. Repeat as many times as needed to allow your body to relax and your mind to concentrate. If breathing exercises for entering light trance don’t work for you (or you have a medical issue that renders them unwise), you may use any similar methods you prefer. The goal is entering a mild trance state.

Once you have focused on your breathing and relaxed enough, visualise a dark-coloured cloak. Feel the cloak in your hands, see it in your mind’s eye. Wear the cloak and spend a few moments visualising yourself wrapped in it. The cloak will help shield you from unnecessary distractions. If, at any point, you feel the pathworking slipping, focus on the cloak and spend a few moments visualising it again. That should reaffirm your hold on the pathworking itself.

Once you have worn the cloak, look around you, always with your mind’s eye. You’re in a shadowy place, you cannot see anything – only yourself. Start walking. Notice how the shadows and darkness begin to dissipate after a while. You see a dirt road beneath your feet. Look around you. The road is surrounded by endless lines of trees. It’s a road running through a mighty forest.

Walk further ahead. Soon, you come across a crossroads. You look at the roads that spring from it – there’s no destination in sight. Your destination is the crossroads themselves. Now is the time to commune with Hekate Herself.

Recite a hymn or invocation of your choice. You can prepare one beforehand, you may use the one I have provided above or allow inspiration to guide you while in the pathworking. Once you have recited the hymn, chant Hekate’s name repeatedly. Keep doing so until what you experience in the visualisation changes. At this point, the results will vary among individuals. Try to approach Hekate in whatever way She might manifest Herself in that crossroads. This is a good time to mention any requests or voice questions you might have.

Should Hekate not manifest is some discernible way, repeat the hymn or say a small prayer (heartfelt is always best) urging Her to appear before you in what form or way She sees fit. Should that fail again (make sure you keep trying for a little while), end the pathworking in the way I have given below and try to figure out the lack of contact through divination (or, perhaps, appease the Goddess through offertory rituals).

Once you have finished your business with the Goddess, you may begin your return. It is not advisable to explore any further, neither the forest nor the other roads. This realm is Hekate’s own crossroads, the incarnation of all liminality and progress. To intrude further in this domain is to challenge the Goddess Herself; if nothing else, it’s hubristic. If you feel you can explore further or Hekate Herself tells you to, so be it; just be aware of the risks.

If you choose to exit the pathworking, retrace your steps. Follow back the road you came from until you find the dark place again. Untie your cloak and let it fall or vanish from your shoulders. Focus on your breathing (or other preferred method of exiting trance) and slowly ease yourself back to normal consciousness. It’s best that you get up and move around a bit, reaffirming your connection with your body and the physical plane. You may also eat something solid to further reinforce the return, especially if you’re feeling light-headed. Salty foods are the best for this due to salt’s natural grounding properties.

Note that this particular pathworking requires a moderate degree of experience with pathworkings. If you’re inexperienced in pathworkings – also called meditational journeys or extensive visualisations – you might want to try a few others first. Otherwise, you can perform this pathworking, minus the invocation part, a number of times until your grasp on the visualisation is satisfactory (i.e. the pathworking is flowing comfortably without you forcing it to develop).

What I Do

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

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

The fields I explore are:

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

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

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

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

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

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

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