#chaldean oracles

[chthonic-sorcery]

🚩🚩"Witch/Pagan" community PSA 🚩🚩

Goêteia is not evil, you dipshits.

I'm so sick of these neo-pagans getting all their information from Tumblr, Pinterest and TikTok.

Goêteia is literally just the Greek term for magic, for sorcery, which were one and the same.

Ancient Greece didn't have the word "witchcraft" it had Goêteia, and then later mageia, where we get our modern term magic from, although mageia was a misappropriated term from Zoroastrian priests or Magi.

It's so funny seeing baby witches claim Goêteia to be evil on one hand, then on the other worshipping Hekate, literally the goddess of Goêteia. The goddess of sorcerers and necromancy.

It screams puritanical morality policing. It's such a christian-centered way of looking at ancient religion.

Y'all need to open a damn book.

Goêteia was described as a "lesser" form of magic (mainly in the later Medieval period, roughly starting around the 8th century,) not meaning any less powerful, just simply the easiest or "closest" thus "lower" magic to achieve. This ability to more easily achieve success in magic was later taken and used by christian theologians to paint goêteia and Goêtes as "lesser practitioners."

There does seem to be little difference between Theurgy and goêteia as well,

Surprise!

Both Goêteia and Theurgy sharing the same goddamn workings through evocations of gods, the animation of statues, mediumship or what could be considered "divine possession" having a god or spirit speak through you, the use of iynx wheels / iynges, and mystery rites.

The only 'real' difference Theurgists claim, is that they "don't practice secularly/for selfish reasons" but supposedly rather to become closer to the divine. It's a nice sentiment, but total bullshit, because even in the Theurgic doctrine the Chaldean Oracles they bind the goddess Hekate to do their will.

Additionally, Theurgists had a more Neoplatonic belief, they essentially viewed a singular Oneness as supreme, the emanation from which all things return, a concept which was picked up by early christian theologians and is likely why while Goêtes were demonized in the later centuries mainly by early christians and christian philosophers, Theurgists on the other hand were seen as "pure" and "holier" despite Theurgical and Goêteic practices being pretty much exactly the same down to the tools and incantations.

(Agustine of Hippo for an example of these theologians, who wrote in "De civitate Dei contra Paganos", or "On the City of God Against the Pagans" how all "pagan" (non christian) gods and beliefs were secretly agents of Satan and evil, here to trick humanity into sin and that paganism, essentially any non christian faith, must be stopped–

He also wrote about how sorcerers/magicians (Goêtes) were charlatans, tricksters, that magic and sorcery were merely tricks of an invisible opposition to the divine and how only god could hold such supreme power. These ideas still seem to be deeply embedded into christian faith, particularly Orthodox and Evangelical, today.)

Practitioners of goêteia, the Goēs, was also understood to have the ability to initiate souls into mystery religions, or, in other words, to ensure through his superior knowledge of the Underworld and its workings that the souls under his care would receive preferential treatment after death, an easier way to paradise, such as the Orphic Hymns.

This likely also helped "other" the Goēs, as most practitioners of magic, of goêteia, of these mystery cults were made up of societies "unwanted" or marginalized people, such as women, foreigners, immigrants, the poor, the disabled, and the elderly. Early goêtes were described as being Thessalian (primarily women, particularly described as "old or decrepid") or. ethnically, not considered "fully Greek" to many of the era. Many critiques and fears of goêteia come from this "otherness," the fear the ruling classes of Greece had of groups they continued to harm, they feared the power they held within these mystery rites and practices.

With reliable accuracy from these critics, goêtes were (perceived to be) moral transgressors, who operated from the fringe of society in a private mago-mystical setting, offering their service for coin.

Or, in simpler terms, the Greeks were just really fucking racist

which is nothing new.

In fact, because goêteia itself is a synchronization of mainly Egyptian and Jewish magic, the Greeks and later christians went extra-hard into villifying it because they saw these people as lesser, as barbaric.

We have to understand where the fears and judgements of these critics were coming from, and continue to remain impartial. The ruling elite feared these practices because they feared losing their power, especially rich Greek men, and those early christian philosophers who saw everything outside their own faith as lies, manipulations, or tricks from "the Opposition" as well as the extremely racist and ethnocentric beliefs they held.

[alephskoteinos]

It's funny that Sledge tells us the Chaldean Oracles emphasize sobriety in their understanding of theurgical awakening while defining our material existence as intoxication, because if you take Gregory Shaw's reading of theurgy for granted, the opposite sort of seems true.

[city0f-dreams]

Tag Dump 3: Muse Stuff, Part 2

[cultkinkcoven]

This is common knowledge for anyone on the r/demonolatrypractices subreddit but I realized that a lot of you aren’t on there and are missing out on some great resources, so if you’re looking for reading material on demonology and demonolatry definitely check out the website below.

These basic resources come straight from Demonology the subreddit. I did not compile any of this, I’m just sharing for the folks on Tumblr. (Honestly even if you aren’t fond of that sub you should definitely take advantage of their deep dives by experienced practitioners, it really is a great resource):

Some book recommendations

Essential Background:

*On the Hieratic Art* by Proclus

*The Testament of Solomon*

*The Picatrix*

*Three Books of Occult Philosophy* by Agrippa

*The Fourth Book of Occult Philosophy* by Pseudo-Agrippa

Classic Grimoires:

*The Sworn Book of Honorius (Liber Juratus)*

*The Book of the Sacred Magic of Abramelin the Mage*

*The Heptameron* by Pietro d'Abano

*The Greater Key of Solomon*

*The Lesser Key of Solomon (Lemegeton)*

*Grimorium Verum*

For Spiritual/Theological Grounding:

*Timaeus* by Plato

*Parmenides* by Plato

*Chaldean Oracles*

*The Corpus Hermeticum*

*On the Mysteries (De Mysteriis)* by Iamblichus

*Psychic Self-Defense* by Dion Fortune

*Initiation Into Hermetics* by Franz Bardon

Good Contemporary Books:

*Secrets of the Magickal Grimoires* by Aaron Leitch

*Pandemonium* by Jake Stratton-Kent

*Stellas Daemonum* by David Crowhurst

About Lilith:

The Mighty Book List:

Introductory guides (the books that have their own systems of working with spirits included in them, therefore you can try working with spirits if you have any one of these books):

"The Complete Book of Demonolatry" by S. Connolly, (I consider this to be essential)

"Lucifer and The Hidden Demons: A Practical Grimoire from The Order of Unveiled Faces" by Theodore Rose,

"Demons of Magick: Three Practical Rituals for Working with The 72 Demons" by Gordon Winterfield

"Consorting with Spirits: Your Guide to Working with Invisible Allies" by Jason Miller.

Each one of these books will have wildly different approaches. Try them, see what works for you and what doesn't.

Classic grimoires (these are good to read through to see the working with demons through a historical lens. Some people still use methods in these books, most new books will at the very least borrow elements, such as names, sigils and correspondences):

"The Book of the Sacred Magic of Abramelin the Mage" (Dehn ed. is recommended)

"The Greater Key of Solomon",

"The Lesser Key of Solomon" aka Lemegeton (Peterson ed. is best, Mathers/Crowley is its own thing worth reading but incomplete),

"Pseudomonarchia Daemonum" (repeats a lot of information that Lesser Key has, but is older, so worth a read if you're into history of occult),

"Grimorium Verum" (Peterson ed. or JSK's "True Grimoire"),

"The Grand Grimoire" (aka Red Dragon)

"The Grimoire of St. Cyprian",

" The Goetia of Dr. Rudd".

Books that are good to read for general occult/ magick background:

"The Egyptian Book of the Dead",

"Chaldean Oracles",

"On the Mysteries" by Iamblichus,

"The Greek Magical Papyri",

"The Testament of Solomon",

"The Picatrix",

"Three Books of Occult Philosophy" by Agrippa,

"The Fourth Book of Occult Philosophy" by Pseudo-Agrippa,

"Transcendental Magic" by Eliphas Levi,

"Psychic Self-Defense" by Dion Fortune,

"Initiation into Hermetics" by Franz Bardon,

"The Golden Dawn" by Regardie/Greer,

"Chicken Qabalah" by Lon Milo Duquette,

"Liber Null and Psychonaut" by Peter J. Carroll.

Contemporary reference books (dictionaries, history books on a spirit and other similar compilations):

"The Dictionary of Demons: Expanded and Revised: Names of the Damned" by Michelle Belanger,

"Book of the Fallen: Satanic Theory, Ethics, and Practice" by Martin McGreggor,

"Lucifer: Princeps" by Peter Grey,

"Rites of Lucifer" by Asenath Mason,

"The Goetia Devils" by Rev. Cain,

"Secrets of the Magickal Grimoires: The Classical Texts of Magick Deciphered" by Aaron Leitch,

"Pandemonium: A Discordant Concordance of Diverse Spirit Catalogues" by Jake Stratton-Kent.

"Stellas Daemonum" by David Crowhurst,

"Demonolator's Handbook" by Mirta Wake.

Books to do with evocation (make sure you know the difference between evoking and invoking), qliphoth, and other intermediate practices:

"The Practice of Magical Evocation" by Franz Bardon,

"Qabalah, Qliphoth, and Goetic Magic" by Thomas Karlsson

"Goetic Evocation" by Steve Savedow,

"Lake of Fire" by S. Connolly,

"Tree of Qliphoth" by Asenath Mason

[hats-off-to-hermes]

Info-dump on starting angel work Because it's been a while since I've posted about angel work!

I love angels!

People particularly work with Archangels because they are the leaders of their domains. There are theoretically infinite angels and you could really pray to any in any domain but we'll get back to that.

There are many different groups of Archangels, rather than one agreed upon "pantheon"

I work with the Ars Paulina system, which includes but isn't limited to (because there are many): Archangel Samael = Angel of Execution Archangel Haniel = Angel of Grace Archangel Raphael = Angel of Healing Archangel Gabriel = Messenger Angel Archangel Michael = Angel of Protection Archangel Zadkiel = Angel of Mercy Archangel Cassiel = Angel of Temperance Archangel Azrael = Angel of Death Archangel Uriel = Angel of Wisdom

Lists in this post courtesy of my friend @angelmilkdreams <- amazing blog for angel work btw

Ars Paulina is the angel version of Ars Goetia and is part of the Lesser Key of Solomon

You can also look into your birth angels or sun & moon angels through this system! They're your teaching angels, so they can sort of tell you what you may do in this life or something about your energy. The angels are assigned by zodiac:

Traditional: Aries & Scorpio = Samael Taurus & Libra = Haniel Gemini & Virgo = Raphael Cancer = Gabriel Leo = Michael Sagittarius & Pisces = Zadkiel Capricorn & Aquarius = Cassiel

Modern: Scorpio = Azrael Aquarius = Uriel Pisces = Asariel

For more about your birth angels, I suggest checking out Ariel Gatoga. I still recommend him after all this time.

If you ever get into angel work, you might want to explore different sets of angels to see who resonates with you. You also don't have to work with every angel in a pantheon. The main ones I call upon are Michael, Gabriel, Raphael, Uriel and Haniel. I bring in other angels for prayers to others, though

Practitioners have different opinions about this, but I think angels are one of the easiest spirits to work with!

Because they love unconditionally. They love to help us and their purpose is assisting creation! They do still exist beyond this material world though - so it's not like strict servitude to humans

Another great reason: they don't require ceremony to be summoned. You may come across things like ceremonial magic for angels, or enochian magic etc. Ars Paulina also has rituals for summoning but I found you don't need them (maybe if you're asking for huge stuff).

That's cool if people want to do that though you simply need to use your words. Just invite them into your life, or your space, or something (like job, if relevant). There's no structure to prayers but you can be inspired by helpol prayer format if you so choose.

"Archangel Haniel, Archangel of Grace and Harmony, I invite you and your blessings into my life."

This is a good enough prayer to say to start a devotional connection with Archangel Haniel.

Angels don't need offerings but they're still nice to give. We usually say you venerate angels or work with angels rather than worship. But it's up to you as well - this way is just more common.

Some offerings can include angelic imagery or icons, flowers, things that remind you of angels, items that are specific to certain archangels (oils, sachets of herbs, amulets and talismans), incense!

Where do they come from? Who knows? /hj Depends on your belief system.

I believe angels come from a variety of sources. I believe angels came from the universal source, I believe they probably came from God too. I believe pagan gods have angels. I believe Hermes, Iris, Eros and Thanatos are angels who have their own angels. It doesn't really matter to me where they came from - I just know they exist in different forms across religions

Fun fact: Did you know the most common hierarchy of angels was written by a guy named Pseudo-Dionysius the Areopagite? His book was called On the Celestial Hierarchy

Extra fun fact: His inspiration is said to be the Chaldean Oracles and Hekate's triad of angels. The iynges (don't know too much about these ones), the synochesis (intercessors and guides) and teletarchai (something to do with initiation, probably with mysteries).

Extra extra fun fact: Zeus was said to have an angel (angelos) in inscriptions at Stratonikeia, Hekate's most significant town as a civic/patron goddess. Some scholars theorise the unnamed angel in Stratonikeian inscriptions could be Hekate herself

Anyway, angels like devotional acts too! Prayers are a good way to communicate with them. It is possible to sense the energy of angels! I noticed a difference in my room when I started working with angels - I could tell they were around, and they made things a little brighter

Can you use prayers from Christianity and Catholicism for the angels if they resonate? Yeah sure

You can also get into astrology with angels. It's a pretty big part of Ars Paulina (the planetary aspect). If you want to work with Haniel at a peak time, do it on a Friday when the planetary hour is aligned with Venus. If you want to do the same for Gabriel, Monday on Moon hours. For Raphael, Wednesday on Mercury hours.

Angels have sigils and symbols. You can use the planetary symbols as sigils for them too. I've attached a couple sigils for Raphael here

This website has information from Ars Paulina - another I still recommend after all these years: https://www.archangels-and-angels.com/

Ariel Gatoga's youtube channel: https://www.youtube.com/arielgatoga

Let me know if you'd like to know anything else about angel work! Practitioners can have varying opinions about all this, so be sure to research and consider what works for you. It can also change over time.

[witchyintention]

Deity Studies: Hekate

The Liminal Queen, Keeper of Keys, and Torchbearer in the Dark

Imagine standing at a crossroads beneath a moonless sky. The world is hushed, wrapped in a velvet veil of shadow, and the only sound is the whisper of wind through the trees. Then—light. A torch flares to life, illuminating a figure who stands where the paths converge. She does not choose for you, but she watches as you decide. This is Hekate: goddess of transitions, thresholds, and mysteries too deep for daylight.

To call Hekate merely a goddess of witches is to undersell her drastically. She is the liminal embodied, a theon of sovereignty, magic, and protection. She guards the crossroads of not just roads, but life itself: birth and death, ignorance and knowledge, isolation and communion. And yes—she walks with the witches.

Let’s step into the shadows and light a candle for Hekate, one of the most ancient and enigmatic figures of the Western spiritual imagination.

Origins & Mythic Roots

Hekate’s roots stretch deep into the ancient world, and like many powerful goddesses, her origins are a bit cloudy—perhaps deliberately so. The earliest written record we have of her is in Hesiod’s Theogony (c. 700 BCE), where she is described as a Titaness, daughter of Asteria (a star-goddess) and Perses (a figure associated with destruction or ravaging fire). Hesiod paints her as beloved by Zeus, honored above all, and given dominion over sky, sea, and land.

Yes, you read that right: a Titaness who survived the Olympian overthrow not through defeat, but favor.

While later Greek and Roman writers narrowed her domain to the underworld and witchcraft, Hesiod’s portrayal makes her a solar and celestial power as much as a chthonic one. There are whispers she may have pre-Greek Anatolian roots, possibly connected to Carian or Thracian deities, given her widespread veneration in Asia Minor.

Even in the ancient world, Hekate was a complex composite. She wasn’t reduced to tidy categories like “love goddess” or “war goddess.” Instead, she hovered between roles, belonging to none and all.

Evolution Over Time

In classical Athens, Hekate began to be seen as a liminal guardian. She was invoked at doorways and crossroads, often in her triple form—three bodies or faces looking in different directions. These depictions likely developed from earlier singular statues but quickly became iconic.

Shrines to Hekate, known as Hekataia, were placed at thresholds—particularly at the entrances to homes and cities. She was called upon for protection, warding, and purification, especially in times of illness, political unrest, or spiritual impurity.

Over time, particularly in the Hellenistic period, Hekate’s chthonic associations deepened. She became a psychopomp, a guide of souls, and a mistress of necromancy and ghosts. Her epithets tell the story of her roles:

Kleidoukhos (Key-holder)

Phosphoros (Light-bringer)

Propylaia (Before the gate)

Chthonia (of the earth)

During the Roman period, she was increasingly associated with magical texts and rituals. In the Chaldean Oracles (2nd century CE), Hekate appears not just as a goddess, but as the Cosmic Soul—a metaphysical principle bridging the divine and material realms. This esoteric, Neoplatonic vision of her would later influence Renaissance occultism.

Like all goddesses of power, Hekate was reshaped through patriarchal lenses, alternately feared and revered, demonized and deified. But she never vanished.

Symbolism & Associations

Hekate’s symbols are rich and layered, often evoking mystery, power, and transformation. Some of her most enduring associations include:

Torches: Her most iconic symbol. As a torchbearer, she brings light to the darkness—both literal and metaphorical. She guides souls and seekers alike.

Keys: Representing her access to hidden realms and the power to open or close pathways—spiritual and mundane.

Dogs: Her sacred animal. Often described as black or spectral, her hounds are said to precede her arrival. In ancient rites, dogs were sacrificed to her at night. In modern practice, they are often seen as protective familiars or guides.

Crossroads: Both physical and symbolic. She governs places where decisions must be made or multiple realities converge.

Snakes: Tied to regeneration, earth wisdom, and the underworld.

The Moon: Especially the dark moon phase. While she isn’t solely a moon goddess, lunar imagery clings to her in modern depictions.

Herbs and Plants: Hekate is tied to powerful botanicals such as aconite, yew, garlic, and mandrake—plants with protective, poisonous, or liminal properties.

Her colors are often black, red, and deep purple—shades that echo her chthonic nature and her fierce autonomy.

Modern Pagan & Occult Views

Modern devotees often find Hekate at spiritual turning points. She is a patroness of witches, especially those walking eclectic, solitary, or non-traditional paths.

She has become a key figure in Hellenic polytheism, traditional witchcraft, Wicca, and devotional witchcraft alike. Contemporary Hekatean magic includes:

Deipnon rituals at the dark moon, where offerings are left at crossroads or outside the home to honor her and cleanse spiritual debris.

Key magic, using actual keys in spells to open or close situations.

Spirit work and necromancy, often in carefully constructed rituals with strict boundaries.

Shadow work and initiation, as Hekate is often invoked to aid personal transformation.

The Covenant of Hekate (CoH), founded by Sorita d’Este, has helped create a scholarly yet devotional network of Hekatean practitioners across traditions. Their work highlights how she can be both deeply personal and cosmically archetypal.

Importantly, modern Hekate isn’t just the spooky goddess of witch memes. She’s fierce, yes—but she’s also a guardian of the vulnerable, an advocate for liminal people, and a torchbearer for those finding their way in the dark. She asks for respect, not fear.

Pop Culture Presence

Hekate has made scattered appearances in pop culture, though she’s rarely portrayed with the nuance she deserves.

In the Chilling Adventures of Sabrina, she’s invoked as a triple goddess of witchcraft, a welcome nod to her modern resurgence. In Percy Jackson & the Olympians, she’s a minor character with magical influence.

She’s also mentioned in various video games, such as Hades (by Supergiant Games), where her themes of guidance and transformation echo through aesthetics more than direct involvement.

Unfortunately, she’s also been lumped in with the generic “evil witch goddess” trope in some horror films and low-tier fantasy. These caricatures lack her depth and complexity—but perhaps that’s the cost of cultural persistence.

Reflection/Conclusion

Hekate is not a goddess you can put in a box—unless it's a locked one, buried at a crossroads, wrapped in nightshade and bound by oaths.

She is as much a guide as a mystery, and she rarely gives easy answers. Yet for those willing to sit with the unknown, to walk the winding path, and to light their own torch, she offers a powerful ally.

In her, we see the beauty of thresholds: places where things begin, end, and become. We find a goddess who honors the outsider, the seeker, the strange and sovereign self. Hekate reminds us that we do not walk alone, even in the darkest night.

So leave an offering, sweep your threshold, and listen closely the next time you find yourself at a literal or metaphorical crossroads. You may not see her—but you will feel her watching.

Further Reading

Sorita d’Este, Circle for Hekate (Vol. I & II)

Stephen Ronan, The Goddess Hekate

Sarah Iles Johnston, Restless Dead: Encounters Between the Living and the Dead in Ancient Greece

Cyndi Brannen, Keeping Her Keys: An Introduction to Hekate’s Modern Witchcraft

Theoi Project: Hekate Entry

Covenant of Hekate: hekatecovenant.com

May your keys rattle true, and your torch burn bright.

[nyxshadowhawk]

Hellenic Gods Fact Sheets and Hymns: Hecate

Other Names: Trivia, Brimo

Epithets: Anassa eneroi  (queen of those below), Aidonaia (lady of the Underworld), Amibousa (she who changes), Atalus (tender, delicate), Borborophorba (she who feeds on filth), Brimo (angry, terrifying), Despoina (mistress), Eileithyia (of childbirth), Enodia (of the roads), Epaine (dread), Euplokamos (bright-tressed), Khthonia (of the Underworld), Kleidouchos (keeper of the keys), Kourotrophos (protector of children), Krokopelos (saffron-robed), Liparokredemnos (bright-coiffed), Nycteria (nocturnal; of the night), Nyctipolos (night-wandering), Perseis (destroyer/ daughter of Perses), Phosphoros (light bearer), Propolos (guide), Propylaia (the one before the gate), Scylacagetis (leader of dogs), Soteira (savior), Trikephalos (three-headed/of the crossroads), Trimorphos (three-formed), Trioditis (of the three ways), Trivia (of the three ways).

Domains: Witchcraft, magic, necromancy, ghosts, nightmares, death, initiation, the crossroads, gateways, passage between worlds, and the night.

Appearance: [My UPG] A tall (over 6’) woman, neither young nor old, with waist-length black hair, pale skin, prominent cheekbones, a heavy jaw, and intense green eyes. She is usually dressed in black folds molded into a simple dress or robes. She has a severe expression and an intimidating presence. She speaks with a low voice.

Sacred Days and Festivals: Eleusinia (22 Metageitnion). Nemoralia (August 13th-15th). Deipnon, last day of each (lunar) month.

Symbols/Attributes: Torches, keys, daggers, strophalos (iynx wheel)

Sacred Animals: Dog, polecat, serpent, horse, frog.

Sacred Plants: Yew, cypress, garlic, willow, hazel, black poplar, aconite, belladonna, dittany, mandrake, hemlock, asphodel

Elemental Affinity: Darkness, light, fire

Planet: Moon

Colors: Black, saffron, silver.

Crystals: Black onyx, hematite, obsidian, black tourmaline, moonstone, smoky quartz, agate, amethyst.

Incense: Myrrh, almond, cypress, camphor, saffron, mugwort, pomegranate.

Tarot Cards: The High Priestess, The Moon, Death

Retinue: Empousai, ghosts of the dead, dogs, Lampades (torch-bearing underworld nymphs)

Associated People: Witches (and other magic-users), the dead

Offerings: Bread, eggs, honey, garlic, menstrual blood, graveyard dirt.

Syncretized With: Artemis, Diana, Persephone, Eileithyia, Selene, Nephthys, Ereshkigal, Nicnevin, Heqet

Hymns to Hecate

Orphic Hymn to Hecate

Hekate Enodia, Trivia, lovely dame, Of earthly, watery, and celestial frame, Sepulchral, in a saffron veil arrayed, Pleased with dark ghosts that wander through the shade; Daughter of Perses, solitary goddess, hail! The world’s key-bearer, never doomed to fail; In stags rejoicing, huntress, nightly seen, And drawn by bulls, unconquerable, monstrous queen; Leader, Nymphe, nurse, on mountains wandering, Hear the suppliants who with holy rites thy power revere, And to the herdsman with a favoring mind draw near.

Hecate’s Hymn to Herself

I come, a virgin of varied forms, wandering through the heavens, bull-faced, three-headed, ruthless, with golden arrows; chaste Phoebe bringing light to mortals, Eileithyia; bearing the three synthemata [sacred signs] of a triple nature.  In the Aether I appear in fiery forms and in the air I sit in a silver chariot, Earth reins in my black brood of puppies.

(From Porphyry’s lost commentary on the Chaldean Oracles, preserved by Eusebius of Caesaria in Praeparatio Evangelica. According to Porphyry, this hymn was composed by Hecate herself.)

Magical Invocation to Hecate

Approach, you of the netherworld, of earth, of heaven, Bombo! You by the wayside, at the crossroads, light-bearer, night-wanderer, Enemy of light, friend and companion of night, Rejoicing in the howl of dogs and in crimson gore, Lurking among the corpses and the tombs of lifeless dust, Lusting for blood, bringing terror to mortals, Grim one, Ogress [Mormo], Moon – you of many forms, May you come gracious to our sacrificial rites!

(Preserved in Refutation to All Heresies by Hippolytus)

Invocation to Hecate from PGM IV 2708-84

Come, giant Hecate, Dione’s guard, O Persia [daughter of Perses], Baubo Phroune, dart-shooter, Unconquered Lydian, the one untamed, Sired nobly, torch-bearing, guide, who bends down Proud necks, Kore, hear, you who’ve parted / gates Of steel unbreakable. O Artemis, Who, too, were once protectress, mighty one, Mistress, who burst forth from the earth, dog-leader, All-tamer, crossroad goddess, triple-headed, Bringer of light, august / virgin, I call you Fawn-slayer, crafty, O infernal one, And many-formed. Come, Hekate, goddess Of three ways, who with your fire-breathing phantoms Have been allotted dreaded roads and harsh / Enchantments, Hekate I call you

[…]

O Hekate of many names, O Virgin, Kore, Goddess, come, I ask, O guard and shelter of the threshing floor Persephone, O triple-headed goddess, Who walk on fire, cow-eyed BOUORPHORBE PANPHORBA PHORBARA AKITOPHI ERESHKIGAL / NEBOUTOSOUALETH Beside the doors, PYPYLEDEDEZO And gate-breaker; Come Hekate, of firey Counsel, I call you to my sacred chants.

[k1llerfr0sst]

In ancient Greece, Hekate's Deipnon was observed during the dark phase of the moon, marking the last day of the Hellenic lunar month. This lunar calendar begins with the new moon, when the first sliver of light is visible, and ends with the dark moon, when no light reflects from the moon at all.

Hekate's Deipnon was dedicated to the goddess Hekate, who was associated with purification, expiation, and protection against restless spirits. Her name, according to the Liddell and Scott Greek-English Lexicon, means “bringer or giver of light" (Ekate Phosphoros), although she was most strongly associated with the liminal spaces between life and death and the mysteries of the underworld.

The Deipnon served multiple purposes, including purification of the home and self. This purification process, known as oxuthumia, involved sweeping and cleaning the home, gathering leftovers from previous rituals, and smoking the house with a censer to create a clean, ceremonially purified space.

In ancient Athens, it was believed that restless spirits roamed on the night of the Deipnon. Offerings, including leftover food, ashes, and a clay censer, were left at crossroads to honor Hekate and appease the souls. It was also customary to scrifice a dog if the household felt particularly polluted or if they needed to make amends with Hekate. In this case, the family would touch the dog to transfer any "pollution" onto it before the sacrifice, which served as a scapegoat ritual. (This is just historical. Please don't s4crifice a dog)

Traditional offerings include: sweeping from the house, garlic, eggs, leeks, things you don't want to bring into the next. You could leave it on alter or a three way crossroad. As in antiquity, the Deipnon is a time for clearing out the old and preparing for a fresh start. Some practitioners also perform divination or meditation during the Deipnon to connect with Hekate and reflect on personal intentions and needs.

Modern offerings include: clean out the refrigerator, tend to the worm composter, dispose of the previous month's contents of Kathiskos (I’ll make a post on this) while cleaning out or taking stock of what's in your kitchen pantry, fulfill your previous month's obligations, duties, promises, pay off all debts (financial and emotional) etc.

For many modern polytheists, Hekate's Deipnon is a monthly devotional act of honoring Hekate rather than focusing on appeasing restless spirits. Rituals are adapted to fit contemporary lifestyles and spaces, but the emphasis on purification, transition, and renewal remains central to the practice.

There are differing theories as to if Hekate's Deinon is solely a meal offered to Hekate, or if there is a secondary intent of the meal offering going to the less fortunate. For example: Aristophanes, Plutus 410 ff (trans. O'Neill)(Greek comedy C5th to 4th B.C.): "Ask Hekate whether it is better to be rich or starving; she will tell you that the rich send her a meal every month li.e. food placed inside her door-front shrines] and that the poor make it disappear before it is even served."

Check for dates at Hellenion.org/calendar or watch out for the lunar cycles.

Sources:

1. Liddell, H. G., & Scott, R. (1940). A Greek-English Lexicon. Clarendon Press.

2. Johnston, S. I. (1990). Hekate Soteira: A Study of Hekate's Roles in the Chaldean Oracles and Related Literature. Scholars Press.

3. Aristophanes. Plutus 410 ff. Trans. O'Neill, 5th-4th century B.C.

4. Kearns, E. (1989). The Heroes of Attica. Center for Hellenic Studies.

5. Burkert, W. (1985). Greek Religion: Archaic and Classical. Harvard University Press.

6. Parker, R. (2005). Polytheism and Society at Athens. Oxford University Press.

7. Ogden, D. (2002). Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds: A Sourcebook. Oxford University Press.

8. Hellenion.org and other Hellenic polytheism blogs/texts

(These sources are the same for the other posts I’ll make for noumenia and agathos Daimon)

[stars-and-sugarcubes]

The Sun.

The one who builds, it is the Leader.

The Sun is the Greater Luminary, the planetary body that creates the foundation of Western Astrology. The center of the Chaldean Order, the one who determines whether a given chart is Night or Day. The Moon’s masculine counterpart and ruler of the Diurnal Sect, leading Jupiter, Saturn, and a diurnal Mercury.

The Sun is associated with the element of Fire, insinuating a willful, self-expressive, and passionate nature.

The Sun only rules over the sign of Leo and exalts in Mars’ masculine domicile of Aries. Therefore, the Sun finds challenge in the opposing signs of Aquarius (detriment) and Libra (fall).

The Sun joys in the 9th House, which is what gave that house meaning in the Hellenistic tradition. Keep that in mind when considering the Sun and 9th House’s significations.

knowledge, prudence, enlightenment, vital energy, creative principle, the intellect and the mind that houses it, the soul or spirit as the divine part of the human mind, sights, brightness, light and its movement, action, (good) judgement, discernment, ability to govern, power, force, restlessness, dominating, authority, the leadership of crowds, the father and the providing parent, ruling people, especially ruling men, those of nobility and notable figures, engagement in public affairs, one’s public reputation, high reputation, status, fame, dignity, honor, good fortune, wealth and riches, sumptuousness, pridefulness, disdainful behavior, entitlement, excessiveness, magnificence, majesty, dealings with gods, divination and oaths, promises kept, fidelity, truth. Of the body, the head, right eye, and heart.

Traditional 9th House Significations, the Sun’s House of Joy

religion and spirituality, higher knowledge, education, philosophy, long journeys, distant places and foreign places, multicultural interests, international affairs, worldwide contacts, visions, divination and diviners, and dreams and those who interpret them, prophets and oracles, astrologers, pilgrimages, the law and lawyers as counsel and advisors.

Significations primarily sourced from Demetra George’s Ancient Astrology in Theory and Practice Volumes 1 and 2, Helena Avelar and Luis Ribeiro’s On the Heavenly Spheres, and planet significations spoken of on the Chris Brennan’s The Astrology Podcast.

Disclaimer: Please do not copy, redistribute, alter, or claim this text as your own…

[nxmvzo]

I don't know I think she likes history y'all

[Chapter 3rd-1: Chaldean Oracles]

[mythologyolympics]

Mythology Olympics tournament round 1

Propaganda!

Hecate is a goddess in ancient Greek religion and mythology, most often shown holding a pair of torches, a key, or snakes, or accompanied by dogs, and in later periods depicted as three-formed or triple-bodied. She is variously associated with crossroads, night, light, magic, protection from witchcraft, drugs, the Moon, graves, and ghosts. Hecate was one of several deities worshipped in ancient Athens as a protector of the oikos (household), alongside Zeus, Hestia, Hermes, and Apollo. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was also regarded with (some) rulership over earth, sea, and sky, as well as a more universal role as Savior (Soteira), Mother of Angels and the Cosmic World Soul (Anima Mundi).

The Black Rabbit of Inlé from Watership Down is known as Inlé-rah ("Prince/Chief of the Moon" or "Prince/Chief of the Dead") to his ghostly Owsla. He is a sombre phantom servant of the god Frith who appears in rabbit folklore as a kind of analogue to the grim reaper. His duty is to ensure all rabbits die at their predestined time, and he avenges any rabbit killed without his consent. Inlé is the Lapine term for the moon/moonrise, as well as the word for the Land of the Dead.

[violetmoondaughter]

Wheel of Hecate

The Hecate’s Wheel is an ancient symbol connected with the cult of the goddess Hecate whose meaning is still debated and mysterious.

The symbol that we see in modern days consists of a maze with three distinct whirls that are connected in the center. The number three recalls to the triple form of the goddess that was seen as ruler of the sky, sea, and earth and guardian of the crossroads. The labyrinth recalls to the ancient labris of the Minoan culture representing transformation and rebirth.

Many are the possible origins and interpretation of this symbol represented in the past as a four spoked or eight spoked wheel symbolizing the four seasons, the four elements or a primeval representation of the lunar or season cycle.

The four spoked wheel represented an ancient tool called the Iynx, a small metal or wooden discs rotated by pulling attached strings that reproduced the pulse call of the Eurasian wryneck, a bird called Iynx. This bird was originally associated with Aphrodite and according to the myth this tool was used as a magical love-charm to draw lovers together or to draw out passion.

The Iynx is sometimes associated with the Strophalos another spinning tool used in the ancient cult of Hecate. According to the Chaldean Oracles the Strophalos was a spinning top dedicated to the goddess Hecate used to invoke the presence of the deity in the celebration of a ritual. By summoning the divine presence, and through the sound produced by the spinning, the theurgist was able to reach prophetic visions.

Spinning tools and their ability to connect the divine world with the mortal one is seen also in the cult of Dionysus. According to the myth the Titans used toys to lure Dionysus and eat him, these toys had a specific religious significance connected with the divine power of Dionysus. Among these toys there was an ancient object called Rhombos or Kohnos, a spinning top that made sounds that resembled the thunder or the bullroarer and that represented the divine power of Dionysus Tauropon and Bromio. The spinning movement of the object also resemble the movement of tornadoes and the idea of Mania, the alteration of consciousness that was used to attain vision and enlightenment.

The wheel of Hecate is now seen as an esoteric symbol connected with the triple form of the goddess and her feminine power over life and death, but the genesis of this symbol probably lies behind ancient magical tools capable of connecting humans to deities and used for divination purposes. The symbol represents Hecate’s control over liminal spaces and her ability to connect this world to the divine one and to its mysterious knowledge.

[a-god-in-ruins-rises]

I'm interested in occultism/esotericism and know pretty much nothing, where should I start?

okay.

this is a great question. i have a lot of opinions about this. this is probably gonna be longish.

some very general rules: i tend to prefer older stuff. pre-17th century at least. but pre-4th century is even better. i have my reasons for this but i won't get into it. again, these are only general rules so there are exceptions.

i know more modern books are generally more accessible and easier to read for people, but that's partly why i don't recommend them. it's esoteric for the reason. if something is easily accessible for the masses then it's probably not very esoteric/occult. so i tend to suggest people avoid a lot of new age, spiritualist, theosophist, "thelema" type shit. fuck the golden dawn. fuck blavatsky. fuck eliphas levi. fuck crowley (though i think he's the least bad of them all). but these types i consider a part of a kind of spiritual disinformation campaign.

some exceptions to this rule are: evola and the other traditionalists/perennialists (guenon, eliade, schuon, etc), carl jung, bohme, guido von list, manly p. hall, rosenkreuz, etc. none of this is to say i wholly endorse any of them or their beliefs in their entirety. just that i think these guys are a bit "closer" to the truth of things than the others i mentioned above. but still, i consider a lot of them to be pretty outlandish and wrong in their own ways.

anyway. it would go a long way if you simple understood ancient greek and roman philosophy. so much of (authentic) occultism is rooted in ancient philosophy. especially neoplatonism and the mystery cults like orphism, pythagoreanism, mithraism, etc. so i'd recommend you read ancient greek philosophy and mystical texts. the hermetica, the chaldean oracles, the golden ass, the golden verses, plato's symposium and phaedra, iamblichus' on the mysteries, proclus' elements of theology, aristotle's metaphysics, the greek magical papyri, etc. aggripa's three books of occult philosophy is a pretty decent (though late imo) compendium of magical/occult wisdom.

i could keep going but i hope you get the picture. like a lot of this modern pop occultism stuff is just rehashed from these texts, often with a lot of the author's own weird syncretisms and interpretations which obfuscates more than it elucidates. why not just go to the source? but like i said, if you have trouble with the older stuff just stick with some of the others i mentioned. like evola. read his "hermetic tradition" or his "introduction to magic". they are about as good as you can get for the modern stuff.

if you have any more questions feel free to send another ask or just dm me. this is just a starting point.

oh also one more thing: avoid kabbalah. one of my biggest issues with modern pop occultism is how enmeshed it is with kabbalah. but kabbalah is itself a pretty late development and it also suffers from what the other modern pop occultists suffer from in the sense that it is basically an inferior reinterpretation of ancient greek/roman philosophy/theology. i think the "spiritual information war" (in the west) roughly started with the emergence of kabbalah.

at least it in my opinion.

[talonabraxas]

Meter Theon - High Priestess Talon Abraxas

The Great Mother, called Meter Theon in Greek and Magna Mater in Latin, is the Mother of the Gods who co-reigns with Zeus-Helios. She is the Goddess who births the Intellective and creative Gods, co-reigning as both the mother and spouse of mighty Zeus-Helios. She is the forethought of the Intelligible Realm, and She is the one we pray to in perfecting theurgy. She is many named, also being called Hekate, Rhea, Gaia, and Deo.

Chaldean Oracles

The Chaldean Oracles describe Her as an intermediary between the Sensible World—the world of matter that we perceive with our senses—and the Intelligible Realm—the world of Ideas we perceive through pure reason. As such, she is the soul of the world, or World Soul, because the soul itself serves to link these two realms in the Psychic Realm. Thus through theurgic rites, She serves as a doorway into the Intelligible Realm, and with that is the one who grants us henosis.

[prairiefirewitch]

While I’m forcing you to buy books, I have two others that I use a lot that may be helpful if you’re into the ancient Greeks. Both are from Prof. Sarah Iles Johnston and both get a thorough workout over here. Hekate Soteira is very specific to Hekate in the Chaldean Oracles, which is a little late for my interest in Hekate, but it’s thorough and illuminating if you want to see how Hekate morphs through time. It’s a hard read, but it should be on your bookshelf if you’re interested in Hekate at all. If you’re new to Hekate, you might be shocked at how little early Hekate resembles later Hekate.

Johnston’s Restless Dead is essential for witchcraft practitioners who give a shit about why witchcraft is the way that it is, which is the most asked question in my own practice: Why do we do it like this and also what’s the foundation of witchcraft? This title is an easier read in my opinion and completely fascinating. This book contains the basis for your practice if you follow any European tradition. And that’s not to say that there aren’t other influences, but this is the meat and potatoes of it.

Now I’m going to do something I rarely do but really want to do all the time because if you’re serious about whatever your practice is, there’s a lot of tripe from shitty publishers that’s designed to turn a quick buck and preys on new witches that don’t have access to better sources. I’m going to tell you the name of a book that you should not buy if you’re looking for the foundations of your Greek practice because book dollars are precious. Modern Witchcraft with the Greek Gods by Jason Mankey and Astrea Taylor. It’s presented as sort of a beginners guide to Greek witchcraft but this ain’t it babes, no offense to the authors. It’s a Llewellyn publication which ought to be enough to give pause before buying. This is Greek witchcraft dumbed down to be palatable to a wider audience and it’s a mess. The sources are incomplete, which is the first thing we ought to be looking at when we accept an author’s take on witchcraft. Also neither author appears to be deeply involved in specifically Greek religion, and that’s a big red flag for me. If would want more Greek titles, I can recommend things. If you have titles to share, please do. Always looking for a great book.

[httpsoftbunni]

A Journey into the Occult Classification of Spirits

The spirit world has fascinated mystics, occultists, and philosophers for centuries. Across various traditions, spirits are classified in intricate and often cryptic ways. These entities range from demonic forces that challenge spiritual growth to more obscure, primal beings that transcend human understanding. In this post, we will explore the hidden realms and provide an in-depth examination of the spiritual entities within them, drawing from ancient and esoteric traditions.

*Please note this does not reflect my own personal beliefs, but rather knowledge and information I have been collecting throughout the years.*

Demons - The Rebellious Forces of the Invisible Realms

In true occult thought, demons are not just the simplistic, evil entities often depicted in mainstream religion. They are spiritual forces associated with the Qliphothic side of the Kabbalistic Tree of Life, representing the shadows, hidden aspects of the self, and primal urges. In Kabbalah, demons are seen as the "shells" (Qliphoth), the fractured aspects of divine light, which have fallen into corruption and disorder. These beings challenge humanity’s inner strength, often serving as an occult mirror reflecting our deepest fears and unresolved desires.

The Lesser Key of Solomon (specifically the Ars Goetia) provides a system of sigils and rituals for working with these beings, but they are to be approached with caution. Their influence can lead to chaos, but also to transformation when understood correctly.

In the Mystery Traditions, demons are viewed as tempters and keepers of hidden wisdom—difficult to access, but offering great power for those who are able to integrate their teachings.

Daemons - Spiritual Intermediaries of the Human Soul

Unlike demons, daemons (from the Greek daimon) are spiritual intermediaries who guide the soul through the material and spiritual worlds. Rooted in Platonic thought, daemons are neither inherently good nor evil but serve as facilitators of human growth. In The Chaldean Oracles and other Neoplatonic writings, daemons are the entities that mediate between the gods and human beings, helping to facilitate the soul’s progression towards the divine.

They are often depicted as guides, offering wisdom, protection, and insight into the workings of the universe. Daemons can be understood as functioning within the soul’s natural unfolding, leading to greater self-awareness and spiritual ascension. In modern occultism, they are often associated with one’s True Will or higher self, guiding an individual toward their most authentic path.

Void Beings: Forces of Non-Being and Unmanifested Existence

Void beings are among the most esoteric and obscure entities within occult traditions. These beings are not merely ‘dark’ or ‘evil,’ but represent primordial forces of chaos and non-being, entities that exist in the space between creation and destruction. They are closely related to the concept of the Abyss in various occult traditions, such as the Qliphoth in Kabbalistic teachings. These beings exist outside of form and are often described as anti-creational forces.

In Thelemic occultism, the Void is a place where the soul must face its own nothingness before it can transcend and achieve unity with the divine. Lovecraftian horror, though highly sensationalized, has roots in the idea of the unknown and unknowable, tapping into the primal fear of encountering these non-manifest beings that challenge the very concept of existence. True encounters with void beings often occur during intense spiritual initiation, where the soul must confront its own annihilation.

Shadow Beings: Guardians of the Inner Darkness

Shadow beings represent the hidden, repressed aspects of the self. In Jungian psychology, the shadow is the unconscious part of the psyche, containing all that has been rejected or denied. In occult terms, shadow beings are the manifestations of these rejected aspects in the astral and ethereal planes. They are not inherently malevolent but are instead reflections of unresolved psychological trauma or unintegrated aspects of the soul.

These entities can be encountered during deep meditation, astral travel, or during times of psychic crisis. They act as a mirror, forcing individuals to confront their darker sides and integrate them into the greater whole. In some traditions, shadow beings are thought of as guardian spirits of the Underworld, acting as gatekeepers to deeper spiritual knowledge.

Trickster Spirits: Chaos, Transformation, and Perception

The trickster spirit archetype exists in nearly every occult tradition. They are entities that disrupt the known order, bending reality and perception, often revealing hidden truths through paradox. Trickster spirits can be found in many mythologies: Loki in Norse mythology, Hermes in Greek, and Coyote in Native American tradition.

In the occult, tricksters often embody the principle of chaos, challenging the individual to question reality and their own assumptions. They are viewed as transformative figures who break down the ego, forcing personal growth through disruption. While they are often seen as mischievous or deceptive, their actions often serve as spiritual lessons. The true nature of these entities is often hidden in layers of illusion, requiring the seeker to pierce through veils of trickery to attain enlightenment.

Astral Parasites: Energy Leechers and Psychic Vampires

Astral parasites are entities that feed off the life force, emotions, and energy of living beings. These can range from small, insidious entities to larger, more powerful beings that drain vitality and psychic power. In occultism, these parasites are often referred to as larvae, egregores, or astral vampires.

They can be the result of negative emotional energy or the byproduct of psychic disturbances, and they are often attached to individuals who are in states of emotional or spiritual vulnerability. Protection against astral parasites is a key part of many occult practices, including psychic shielding, spiritual cleansings, and rituals that remove negative attachments. Parasites can also be the product of unbalanced energy in ritual work, leading to the manifestation of entities that feed off the practitioner's emotions.

Egregores: The Collective Spirit of Thought

Egregores are thought-forms created by collective human energy. These entities are born from the collective will, belief, and focus of a group of people. In occult philosophy, egregores are considered powerful spiritual beings that gain autonomy once their collective energy reaches a certain threshold.

They are tied to the creation of organizations, religions, movements, or even nations. An egregore may serve a protective or guiding function, but when unchecked, it can become a destructive force. In the Grimoires and Ceremonial Magic, there are methods for creating and controlling egregores to serve particular purposes. The key to managing an egregore is maintaining control over the collective consciousness that birthed it.

Elementals: Spirits of the Four Elements

The concept of elemental spirits is deeply embedded in alchemical and occult traditions. These spirits are intimately tied to the physical elements of nature: earth, air, fire, and water. Gnomes guard the earth, sylphs govern the air, salamanders are associated with fire, and undines control water.

In alchemy, the elements are seen as the fundamental building blocks of both the material and spiritual world. The elementals help shape the forces of nature and are sometimes invoked in rituals to create harmony or balance. In Western esotericism, elementals are also viewed as guardians of specific locations or energies, and they serve as intermediaries in the process of spiritual transformation.

Djinn: Spirits of Fire and Transformation

Djinn, originating from pre-Islamic Arabian traditions and later incorporated into Islamic esotericism, are spirits created from smokeless fire. They are beings of incredible power, capable of both helping and hindering human beings. Djinn can possess, trick, or assist individuals, depending on their nature and the spiritual intentions behind their summoning.

In occult practice, djinn are often invoked for their transformative power. However, caution is advised, as they are known for their capriciousness. Djinn are sometimes seen as the spiritual beings that bridge the gap between the material world and the divine, offering great power but demanding respect and careful interaction.

The spirit world is not a simple realm of good and evil. It is a complex network of energies, forces, and entities that both challenge and guide us. Whether it’s the trickster spirits that force us to confront our illusions or the demonic forces that challenge us to master our inner chaos, the path to spiritual enlightenment is full of unknowns. But with understanding, discipline, and respect for the occult laws that govern these realms, one can navigate the spirit world and gain the transformative wisdom it has to offer.