Sorcery of Hekate I course text

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3 Pieces of Advice For Starting at Sorcery Of Hekate… Download the Files and Save the E-mails. Something weird started happening in just the last two years: I started to get endless requests for re-sending lessons. So much so, that I really can’t promise to respond to them in a timely manner. Some teachers make students pay for the lessons again, which I would never do. There is no need for this though. DOWNLOAD THE FILES TO YOUR OWN STORAGE. Preferably on your own computer, but if not then at least to your own Dropbox or Googledrive or whatever you use. If you don’t have something like this, get one, you need it and storage is cheaper than ever. Also, save the emails. You can even just copy and paste them into a word or google doc and save them, then you will have the files AND the links to replace them if you need them. I know that people push cloud solutions and subscriptions to everything, and that is how some of the younger folks like it. Please believe that the now cliché saying is true: there is no cloud, it’s just someone else’s computer. At any moment, I could die and then maybe my dropbox gets deactivated if my family doesn’t follow the instructions. Or dropbox could shit the bed. Or google could just accidently erase your stuff. Things happen. Work from a screen, Print out the PDF’s, or copy them into a cheap notebook, DO NOT write them in your grimoire. At least not yet. This class is taught teaches a system of magic in stages. Each stage that you learn will impact the stages you previously learned. If you carefully calligraphize the rituals into an expensive grimoire, you may find yourself

cursing my name as you then go back and realize that now there are things that will come BEFORE what you just learned. Wait till close to the end to do stuff like this. Also, believe it or not, someone doing a ritual from a printout has the same magical efficacy as someone doing it from a parchment page penned with bats blood ink in a book bound in unicorn scrotum. I like nice books too, and in some systems the book is a magical tool and talisman. Not this one.   Nothing bad will happen to you if you do it “wrong”. That doesn’t mean you are doing it right or that you will get the same result or that nothing matters. On the contrary these things matter a lot. But if you spend a week mispronouncing something, or making an honest error, or just practicing the best you can till your question is answered on the following Q&A week NOTHING BAD WILL HAPPEN. No spirits will attack you. Hekate doesn’t get offended. I will share a secret with you: I STILL assume that I am doing it imperfectly. Really. My own system! Why? Because in the past I have, and then I made corrections in accordance with either revelation or research, and things got better. Never let go of trying to do it right, but never be afraid to be wrong either.

Sorcery Of Hekate: On Pronunciation, Secrecy, and Mantras We are a few days in now. The Q&A thread is looking great, and people are starting the work. I am excited. I wanted to take this opportunity to clear up a few point that sometimes folks get stuck on at the beginning. ON PRONUNCIATION In the next lesson there will be a LOT of stuff to pronounce, and there will be guides to the pronunciation. I didn't say anything about pronunciation in the first lesson for a reason. People can get REALLY hung up on that tidbit. Here is the truth: having capacity with language is a good thing. It is not however necessary for magic. Listen below for my commentary on the place of pronunciation in the course. https://www.dropbox.com/s/a8kh5owlwkwgm04/Pronunciation% 20Check%20In.mp3?dl=0

ON SECRECY: The mantra and the image of Hekate are not particularly secret. The rest of the material is secret. You will be introduced to a whole mandala of spirits that work together like a finely tunes machine. You will learn ways to manipulate mantra that make it into spellwork. You will learn much more. All of this is secret. If there is a reason to, you can do the ritual in front of people, other than some

words they won't be able to see the things that you are really doing. That said try and keep the practice as secret as you can. If you know or meet other people who have taken the course, it can be wonderful to practice together, but this is not something to break out in an open circle. You cannot teach the material. If you meet people who want to learn, send them here. ON MANTRA: As mentioned in the lesson, there is a requirement to say the mantra 100X per day. This might bring a few questions: 1. How do I count Mantra? Later in the course you will learn how to construct a very specific rosary. Until then you can use any beads you like, or just time yourself. Its fine to do more than 100 mantra. 2. What if I miss a day? People miss days. I have missed days. There may come a time when you decide you need a break and you deliberately take one. All this is FINE. When you are ready to start back up again, do 1000X mantra and make an offering (We will teach more on that later, but for now incense or water is fine). The thing to remember is that you are not making amends to a pissed off Goddess. Hekate is not a cruel and petty figure who punishes people for slight offenses. If she was, we would not be doing this. You are repairing a thread that is necessary for Sorcery. The mantra builds momentum day after day. You are fixing something that is broken, not apologizing. See the difference? The other thing to keep in mind is that saying the mantra just keeps you in the game. It doesn't really move you forward. The REST of the arcana does that, as you will soon see. For now, get the wheel of the chant rolling and building up steam. I look forward to recording your first Q&A on Monday. Jason

What follows is a two part ritual calling upon Hekate and Helios to assist you in your New Year plans. These two gods have been connected since early Greece. The most famous example is that Hekate is with Helios when she sees Persephone being dragged into Hades. Sophocles wrote a hymn to them both in his play "The Rootcutters" from the 5th century BCE.

Helie despota kai pur hieron tes Einodias Hekates egchos to di Oulumpou polousa pherei kai ges naious hieras tridous stepganosamene drui kai plektais omon speiraisi drakonton

O Master Helios and Sacred Fire O spear of Hekate and the Crossroads Which she bears as she travels Olympus And dwells in the holy triple-ways of the Earth She who is Crowned with Oak Leaves And the coils of wild serpents

The connection persisted for hundreds of years. Both Gods are connected with the Sorceresses Medea and Circe. In some accounts Helios is their Grandfather and Hekate their mother. In the Argonautica, Medea swears her oath to them both:

"I swear by Helios Sacred Light and by the secret rites of Perses night-wandering daughter". In a way this rite that we are all doing is the swearing of an oath. It is a petition for intercession, but it is also an oath to do your best to manifest what you are looking for. It is a commitment made to the gods to improve your own life and a request for their assistance. There is a reason that in the Greek Magical Papyri, Helios is the most commonly invoked god, and Hekate the most commonly invoked Goddess. The window for this Global Rite will be open from Sunset New Years Eve through Sunset January 3rd. This capitalizes on the New Years current and also recognizes the perihelion- the moment the sun comes closest to the earth in the year. You can perform the rite personally whenever you like after this, but the Strategic Sorcery Global rites tap into an subtle space that is open for this time, your efforts will be multiplied and enhanced by the efforts of hundreds of other people performing the rite in the same space. By first invoking Hekate on one of the nights of New Years you are opening yourself to the chthonic currents of the earth, underworld, and dark. This is not evil in any way of course. It is in the dark that we can see the farthest and become open to things that are beyond the norm. It is also about material manifestation of results. More than that though it is about the spirit that descends fully down through the worlds in order to lift it up from the bottom and raise it up in its entirety. She is fully transcendent. Her descent is exactly what enables her to help us ascend. The night sky and stars are also hers. They are literally heka - far off, and only visible at night. The next morning you will be invoking Helios to shine the light of day upon the very same matters that you presented to Hekate. As she lifts you up, Helios shines down upon you, and the fiery blaze of light illuminate your life and requests you set before them. It is the sun that makes life possible, give an air of safety and confidence, and in a very literal way sunlight builds happiness in the mind. Together you have the shadow and the shining, the stygian and the solar, the chthonic and the celestial converging upon your petition. This is the blessing, but with every blessing comes responsibility. If you invoke their aid and do not pull your own weight, you run the risk of their wrath. This is a very real possibility: If you ask them to help you lose 80 pounds but make no plan to change your diet you dishonor their influence, if you ask them to help you increase your income yet shy away from extra work, you may anger them, if you ask them for wisdom and power yet spend your time watching television - you can expect as much misfortune as you would have received blessing. One does not ask the gods for gifts to aid in a quest than refuse to take the first step. It would be better to skip this ritual than to turn your back on it later in the year. You have been

Warned.

PART 1: HEKATE

TO BE PERFORMED ANY NIGHT BETWEEN JANUARY 31st AND JANUARY 3rd HEKAS light left candle. HEKAS

light right candle ESTE BEBELOI

clap loudly one time AFAR, AFAR, BE ALL YE PROFANE. PROFANE BEINGS THAT INTEND OBSTRUCTION AND HARM PROFANE DISTRACTIONS OF MIND THAT CLOUD MY CLARITY PROFANE CONCEPTS THAT PERPETUATE ILLUSION BY THE FIRES OF HEKATE AND HEKATOS YOU ARE REDUCED TO DUST BY THE FOUR RIVERS AND FOUR WINDS YOU ARE DISSPATED ENOIGESAN AI PYLAI TOU OURANOU! OPEN THE PYLONS OF THE HEAVENS! ENOIGESAN AI PYLAI TES CHTHONOS! OPEN THE PYLONS OF THE EARTH!

HAIL MANY NAMED MOTHER OF THE GODS, WHOSE CHILDREN ARE FAIR HAIL MIGHTY HEKATE OF THE THRESHOLD, KEYHOLDER OF THE WORLD HAIL TO THEE ENODIA, KEEPER OF THE FOUR AND THREE WAY CROSSROADS

GRANT ME THE PLEASURE OF YOUR PRESENCE

NETHER, NOCTURNAL AND INFERNAL ONE NIGHT MOTHER! SAVIOR! MISTRESS OF SOLITUDE!

LADY OF LIGHT, AND THE DARKNESS THAT CONTAINS IT

GRANT ME THE PLEASURE OF YOUR PRESENCE

YOU WHO WALKS DISHEVELED AND WILD THROUGH TOMBS AND CREMATION GROUNDS CLOAKED IN SAFFRON, CROWED WITH OAK LEAVES AND COILS OF SERPENTS YOU WHO IS FOLLOWED BY HORDES OF GHOSTS, DOGS, AND RESTLESS SPIRITS YET IS ALSO THE LUMINOUS EMPRESS OF THE EMPYRIAN REALMS.

GRANT ME THE PLEASURE OF YOUR PRESENCE AND HEAR MY REQUEST

At this point read your petition of what you would like to accomplish over the next year. YOU ARE THE VERY THREAD OF THE FATES! WEAVE MY REQUEST INTO EXISTENCE! MAY CLOTHO SPIN IT FORTH MAY LACHESIS ALLOT IT MAY ATROPOS MAKE IT INEVITABLE RAISE UP REQUEST AND SUPPORT IT WITH ALL THE POWERS OF THE UNDERWORLD AND EARTH.

Repeat the following mantra as many times as possible. 100 times minimum. 1000 times is preferable. IO HEKA IO HO

When you feel that the presence of hekate has been evoked and stabalized into your sphere through the call and the mantra, you can move on to the offerings. Light the incense or make a gesture of offering with the egg and honey.

I THANK YOU HEKATE FOR YOUR PRESENCE. AND FOR THE BLESSINGS YOU HAVE GIVEN I GIVE OFFERING AND PRAISE TO YOU IN ALL YOUR FORMS I GIVE OFFERING AND THANKS TO THE UNTIMELY DEAD WHO FOLLOW YOU I GIVE OFFERING AND THANKS TO THE EMPUASE, MORMO, GORGO, AND OTHER SPIRITS UNDER YOUR COMMAND MAY ALL BE PLEASED. MAY ALL BE AT PEACE. EGO SE ETELESA CHA EE RO ! CHA EE RO! CHA EE RO!

PART 2: HELIOS HEKAS

TO BE PERFORMED THE MORNING OR AFTERNOON FOLLOWING THE HEKATE RITE

light left candle. HEKAS

light right candle ESTE BEBELOI

clap loudly one time AFAR, AFAR, BE ALL YE PROFANE. PROFANE BEINGS THAT INTEND OBSTRUCTION AND HARM PROFANE DISTRACTIONS OF MIND THAT CLOUD MY CLARITY PROFANE CONCEPTS THAT PERPETUATE ILLUSION BY THE FIRES OF HEKATE AND HEKATOS YOU ARE REDUCED TO DUST BY THE FOUR RIVERS AND FOUR WINDS YOU ARE DISSPATED ENOIGESAN AI PYLAI TOU OURANOU! OPEN THE PYLONS OF THE HEAVENS! ENOIGESAN AI PYLAI TES CHTHONOS! OPEN THE PYLONS OF THE EARTH! HAIL TO YOU WHO IS BORN ON THE HEAT OF WANDERING WINDS HAIL TO HELIOS THE LIGHT OF THE WORLD AND WIELDER OF FLAME HAIL TO THEE HYPERION WHO IS CROWNED IN THE LIGHT OF THE SUN

GRANT ME THE PLEASURE OF YOUR PRESENCE SOLAR, SEARING, AND SPLENDED ONE! FATHER OF DAY AND GOLDEN RADIENCE! LORD OF LIGHT AND FATHER OF NIGHT!

GRANT ME THE PLEASURE OF YOUR PRESENCE

YOU WHO RIDES THROUGH THE HIGHTS OF THE SKY AND DEPTHS OF THE OCEAN IN FLAMING CHARIOT PULLED BY THE FOUR HORSES THAT TURN THE SKY ALL SEEING ONE WHO DISPENSES LIGHT OR SEARING FLAME AS YOU SEE FIT

GRANT ME THE PLEASURE OF YOUR PRESENCE AND HEAR MY REQUEST

At this point read your petition of what you would like to accomplish over the next year. YOU ARE THE VERY FATHER OF THE GRACES! PLEASE GRANT ME YOUR BLESSINGS! MAY AGLAEA MAKE ME SHINE WITH SPLENDOR MAY EUPHOSYNE FILL ME WITH MIRTH MAY THALIA FILL MY CUP WITH CHEER CAST YOUR LIGHT DOWN ON MY REQUEST AND BLESS IT WITH ALL THE POWERS OF THE SKY AND EMPYRIAN REALMS

Repeat the following mantra as many times as possible. 21 times minimum. 2100 times is preferable. HELIOS ACHEBUKROM When you feel that the presence of HELIOS has been evoked and stabalized into your sphere through the call and the mantra, you can move on to the offerings. Light the incense, are all that are required, though any kind of white cakes or white curd is also acceptable.

I THANK YOU HELIOS FOR YOUR PRESENCE. AND FOR THE BLESSINGS YOU HAVE GIVEN I GIVE OFFERING AND PRAISE TO YOU IN ALL YOUR FORMS

I GIVE OFFERING AND THANKS TO THE HOARDS OF ANGELS AND SPIRITS THAT FOLLOW YOU MAY ALL BE PLEASED. MAY ALL BE AT PEACE. EGO SE ETELESA CHA EE RO ! CHA EE RO! CHA EE RO!

Notes on Incense: A trusted peer recommends an incense of white Frankincense and Mugwort as materia enhancer. I mixed some up today and cannot disagree. The response was excellent.

Notes on the Greek: The ritualS contains several Greek words. The names of Hekate are all explained in the invocation itself except for the three secret names which are used frequently in the Greek Magical Papyrii. You can research those on your own. The other words are as follows:

HEKAS - Begone Far Away BEBELOI - Profane Ones ENOIGESAN AI PYLAI TOU OURANOU! Open the pylons of the heavens! ENOIGESAN AI PYLAI TES CHTHONOS! Open the pylons of the earth! HEKA - Beyond also a word for magic in Egypt

EGO SE ETELESA - As I say, let it be finished CHA EE RO - The chairo written phonetically. Rejoice. ACHEBUKROM - Barbarous name of Helios.

Happiness and Hekate

A lot of what I have shared about the Hekate course has been focused on Sorcery and result

magic. But the Sorcery of Hekate is not a collection of spells, its a practice that effects all levels of being, and as such doesn’t just enable magic, it changes the magician. I think most readers will be familar with the work of Patrick Dunn: professor, linguist, magician and author. He took the course last cycle and has been helping me improve some of the Greek in the course. He wrote the following yesterday. Quoted with permission. “A quote from my partner about the Hekate course: ‘You seem a lot happier and more excited about magic in general since you started taking this course. You should totally do the second course!’ Considering I write about magic for a (part of my) living, anything that gets me excited about magic is probably a good thing. Looks like I’m probably gonna do Hekat 2. (I’m also totally taking this course again; I know I missed stuff the first time around).” -Patrick Dunn This made me really happy. I like seeing magicians do magic. Patrick was already an accomplished magician before taking the course so I was double happy that it he had a good result. I like to think that the Sorcery of Hekate finds a balance between challenging enough to inspire effort, but do-able enough to stick with long term. It’s that long term factor that makes the difference. Just a small amount of time every day, punctuated by some longer and more elaborate sessions every now and then does more to build a strong practice than a single complex ceremony. Carrying the thread of practice day to day not only makes the power available when needed for Sorcery, but changes the practitioner for the better by making them part of the divine machinery, rather than just someone approaching a god asking for intercession. The Happiness comes from inside and out when the magic is working on all cylinders.

Class Starts In Just TWO WEEKS! December 2nd 2019 The course is a seven month deep dive into a secret system of Hekatean Sorcery that carefully builds lesson by lesson. By the end you will have confidence in what you are doing, know how to do it, and how to apply it in your life. For basic info about the course click here For more detailed information check out these sources: Witches and Wine did and entire segment on Sorcery of Hekate Glitch Bottle did an episode with me on Sorcery of Hekate Mat Auryn interviewed me about Sorcery of Hekate

Lesson 1 - Sound and Form Audio outline 01:30 - The first Supper in the Pine Barrens 07:40 - Hekate's message 10:10 - Hekate's Mantras 12:30 - The forming of the sound, the language of birds 17:50 - Working the mantras in certain keys 20:36 - Working the mantras with a drum and/or a tune 25:45 - The mantra in summary 27:43 - Visualization in this work 32:00 - Hekate's appearance 38:05 - Your daily commitment 42:54 - What happens if you fail to do the bare minimum? 47:45 - Opening the Pylons 54:40 - History vs. revelation 56: 40 - Call of Hekate 01:10:10 - How to dispose of the offerings

Jason Miller - The Sorcery of Hekate - Lesson 1

01:30 - The first Supper in the Pine Barrens • Three way crossroads in the Barrens • Eggs, wine, incense, drum • Classical greek orphic hymn (from which our SS Call of Hekate is derived) • There were actual deer around, as mentioned in the hymn, strong resonance Vision: Hekate as three women "phasing" in and out of one another, running wildly through the forest. Then she appeared at the edge of the circle. As she had previously told me, I used Tibetan tech to work with her, and I did a visualization o 100 oxen having their throats slit, their blood spraying everywhere and their spirit lifting up as an additional offering to Hekate. I always mention this hymn because it's a connection to the past, but not a representation of it; it is not an attempt to recreate something or even be true to what has come before. And yet, what we'll do is rooted there, there are some strong connections there that have been proven to me over time. Using that hymn was saying "I know there's something new here but let's aknowledge what has come before."

07:40 - Hekate's message Upon doing the offering, I heard a very clear voice saying: "You have made offerings of eggs and honey, but now you must make an offering of mind and blood. To approach me as a mother is safe, for a mother looks after her children's welfare, and only offers gifts that are harmless. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

But you have approached me as a lover, and to those who have me as a lover, I treat as equals, and grant the fullness of my gifts, despite the danger. To take a goddess as a mother you worship her with sacrifices and prayers, and I shall respond as I deem fit, but to take a goddess as a lover, the only worship appropriate is to become as I am. Seek me on the road, take from me the key, open the gate and enter through, and you shall find you have always been on the other side, and call to me with the mantra IO HEKA IO HO."

10:10 - Hekate's Mantras I began chanting the mantra, and as I did, I heard other voices around me, joining the chant, and then chanting IA! HEKA IO HO "IO" is exhaltation; "IA" is more of a celebration; "HEKA" means beyond, far, far darting; "HO" is sending forth.

12:30 - The forming of the sound, the language of birds Most of it is "the language of birds", how does it make you feel; how is the vibration forming in the mouth? The mouth is the "chamber" where the spell is created. The way the sound is formed physically forms the essence of the spell. IO forms like a bullet; it is calling her, resonating with her. Both the IO link to the final HO. H sounds are unmanifested, pure spirit. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

IA is celebratory, raising the vibration. IA links it to hekA, almost splits the mantra in two parts: iA hekA // iO hO. The sound A is formed in the back of the throat and stays in the mouth; it is sometimes called the unfabricated sound because it's the sound your vocal chords do if you don't do anything with your mouth. There is also an uplifting element. Stay with IO as the default, and only switch to IA once she is there, once you have made the connection.

17:50 - Working the mantras in certain keys This mantra works best (much faster resonance) when used in the key of E or B. B reaches OUT, E reaches IN. You can use a tuner or any number of free online piano apps to practice the mantra in the different keys.

20:36 - Working the mantras with a drum and/or a tune I often use the drum when I'm doing ritual. There are two beats that I use. 21:15 - First beat I do that more as an offering: once she is present, I use this to resonate, or build up to a request. 22:37 - Second beat I use this steady but fairly quick beat (with eyes closed) when I want to invoke a vision, have some sort of psychic experience. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

23:30 - Tune There is also a tune that came in a little later. I started do it spontaneously, and later a friend pointed out that it is a tune I already knew from chöd. I use this "song" when I have time to dwell in the presence of the deity as a celebratory practice.

25:45 - The mantra in summary The mantra can be just spoken, it can be chanted on different keys. It can be performed with or without a drum. It can be performed on the chöd tune. It can be sped up or slowed down at appropriate times during the ritual, and we will talk about this later in the course.

27:43 - Visualization in this work As I did this mantra she appeared to me very vividly, almost like a physical person: a single body with three faces, six arms and six legs. It was almost as if it was created by MOVEMENT and then frozen in time. She appeared this way to show me what to visualize. There will be symbols and sigils given later in the course, but this work depends much more heavily on the visualization of things. Generally speaking: First you visualize the spirit, then you invoke it into the form. The visualization of a specific form IS the seal of the spirit. The visualization creates a "throne", a container, an astral form that can be filled. This resonates on the astral level, on the higher psycho-noetic level (because it is a symbol) and then through the invocation www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

we link it to the actual being/presence/power of what that being is. This is of course not the "true" form of Hekate, this is a specific form we use in order to tap into her main functions, the form she has manifested for these arcana not particularly celestial, nor wrathful, but right there in the center. The visualization is a throne, an astral "container" for the actual being we are calling.

32:00 - Hekate's appearance • a woman in her 20s, beautiful • the main face facing you, two more faces peeking out to the left and right • a mass of black wild hair • a simple dress, deep red, pinned at the shoulders, hangs loosely over her form • her six legs, all but one are slightly bent, drawn up in a posture of dancing • she is balanced on that one pivot point; sometimes, that one foot balances on a skull • all of her feet are caked in reddish mud, to show she is connected with the Earth and underworld • two lower arms: twin torches representing her ability to illuminate, to show what is past and future, that she is fully transcendent and can illuminate above and below, East and West, etc • middle right hand: a serpent curling around the arm, hissing. She is the serpent wielder, and we are going to have a whole lesson about that. • upper right hand: the ubiquitus key • middle left hand: a downward pointing dagger. This is the world pillar, it unites and staples the planes of reality together, and it is the mechanism that can rip it all apart • upper left hand: a vase or jar with a liquid she variously refers to as blood of the gods, poison, nectar and elixir of www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

immortality. It is all of these things at the same time. The blood of the gods was said to be poison to human beings, but it is our role to become more than that, at which point it becomes the nectar, the food of the gods, the ambrosia, elixir etc. It can be the heal-all or the kill-all, depending on the use, the user, and the person it is being applied to.

38:05 - Your daily commitment For the first half of this class, this is the visualization we will be working with. I want you to visualize this and get to know it, to feel it. Your daily commitment is to visualize Hekate in this form and say at least a hundred mantra every day: IO HEKA, IO HO You can use anything you want to count the mantra, or even just time yourself once you know how long it takes you. You can use an eastern mala, which has 108 beads, or some other kinds of prayer beads. I only takes 5 MINUTES a day to keep the commitment. Ideally, you would be able to do it in your dedicated place, the same everyday, offer prayers, give thanks, etc, but all this is not NECESSARY to keep the commitment. Even when you cannot really concentrate, you just visualize Hekate, and say the mantra. You will still be stringing days together, you will build a connection that needs to be attended to daily. It's a bit like feeding a child: there may be days when you don't want or cannot cook a full dinner, but you still have to put some food on the table, otherwise there's harm. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

42:54 - What happens if you fail to do the bare minimum? First of all never let the perfect do the enemy of the good. Being unable to what you would like to do is not an excuse to give up on the commitment completely. Always do what you can. Uttering the mantra even just 3 times is better than none. Wheter you do it 3 times or none (because you forget, have an inner rebellion or whatever), you have to repair the thread on the following day. The following day you have the opportunity to set out a physical offering (ex. egg and honey), and do the rite we'll see in the second part of this lesson. MENTAL reparation is NOT enough. Cultivating a sense of regret is NOT enough. We will be working with very serious forces, and you need to establish a firm and stable connection with Hekate in order to work with them safely. The way you make amends for your failing is making a PHYSICAL offering and a SPOKEN apology for the lack of spoken mantra. In addition, you should of course do many mantras, preferaby a thousand.

47:45 - Opening the Pylons An opening ritual; it banishes and opens the way, but it is not a zone rite. It's not about setting up a barrier (that is what the Guardians are about, next lesson). I have presented this a separate ritual because you can use it in other rituals, not just with Hekate, but with other spirits.

www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

Each HEKAS relates to one of her torches; imagine the torches drive out anything that obstructs you and may mean you harm. 52:00 The three secret names come from the Greek Magical Papyri. They come up in a lot of spells. There are many interpretations for them, and you can certainly research them. However, she told me this is what they mean in the context of THIS particular work: Aktiophis relates to the serpent as a transmitter of power, not only traversing from the ground to the surface, but also into the sky in the form of the Dragon. Ereshkigal refers to her ability to have passage through the underworld. Nebotosoaleth: relates to her ability to influence dreams, and to her as a star-goddess. One can think of them relating to three worlds: • Aktiophis to the world of the "horizon", or the world we live in • Ereshkigal to the underworld • Nebotosoaleth to the heavens, the empyrian realms; these too are really worlds of darkness, deep space, night sky They also relate to her three faces.

54:40 - History vs. revelation It's nice when history somehow confirms or gives a little nod to revelation, but we don't let revelation be hampered and held back by archeology; nor do we use revelation to substitute archeology and history. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

56: 40 - Call of Hekate Required offerings for the new moon rite are hard boiled eggs covered with honey; you can add other traditional offerings such as bread and red wine, but they are optional. Where do you do the ritual? Either in your temple, or if you are feeling brave, at a three way crossroads, at the edge of town would be ideal. She showed me that the reason a three-way crossroads are sacred to her is that greek city-states were often surrounded by a "ring road", sort of the beltway. So the three way crossroads was a the meeting of a road coming from the center and the ring road: it represented borders. The edge of town, of space, etc. Comments on the text: "As a lover": this has nothing to do with carnal or romantic love. "As a lover" in this context means as an equal who is consumed by the love of this being and what she represents (going beyond, beyond, beyond), wanting it very much. Not holding it up on a pedestal to worship it, just coming to it with a deep desire. Think of how Rumi describes himself as a lover of God. "Lady of light and the darkness that contains it": Hekate is often associated with light: torches, stars, etc, but ultimately, even her most ennobled forms are about the night, the darkness. There is a mistery here, the relationship between the underworld and the infinite space, and how the world of light is just sort of couched right in between. She is most definitely not a "hellish" deity, she has her seat at the table with the dayside deities in Olympus. There is no place where Hekate does not penetrate. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 1

"Zerynthia" refers to her worship in a particular cave near Samothrace, and relates to the mistery of the Serpent as an agent of sorcery. This name was omitted from the Global Rite version at her own request. The third time you say "call you as a lover etc." is sort of the "key", after which comes the mantra: IO HEKA, IO HO. About the visualization: if you see Hekate in a different form from what has been described, I want you to change it back. What you are doing is building a throne she will inhabit. She will merge with it and become inseparable from it, which is in turn linked to you own mind, the throne is built by you. This is how the connection is formed. It is not about having a vision. That may happen later, but the whole idea is to create a throne, calling the goddess into it, and then build the connection with the mantra.

01:10:10 - How to dispose of the offerings You can leave them in your temple for three days and then take them to a crossroads, or take them to a crossroads right away. Failing the crossroads, leave them at the border of the town Leave it at a liminal space, such as within sight of a beach. Another possibility is of course the gate of a graveyard. Do NOT leave it at a church.

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Jason Miller - The Sorcery of Hekate - Lesson 1

If you can't do any of that, you can simply throw it out, provided that you precede that with a prayer such as: "It is my wish that you have received all the spiritual sustenance that you can from this offering; I am about to dispose of it unceremoniously, please take your last taste and be fulfilled". Than as you remove the offering from your ritual space, it is no longer an offering, just normal eggs and honey, which you can throw in the trash. People involved in ATR would consider this heresy, but I have done it numerous times without any negative effect whatsoever. It is not about the gesture, it is about intent and offense. If you do it in the above manner, it will be very clear that you mean no offense.

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THE OPENING OF THE PYLONS HEKAS ἑκὰς - light left candle HEKAS ἑκάς - light right candle ESTE BEBĒLOI εστε βέβηλοι - clap loudly one time

Afar, afar, be all ye profane. Profane beings that intend obstruction and harm Profane distractions of mind that cloud my clarity Profane concepts that perpetuate illusion I call upon Hekate to incinerate you with fire To reduce you to dust To spread you to the four winds Until not even your names remain By earth the body of the goddess By air, her living breath By water the pulsing blood of the goddess By fire the burning soul By the secret names AKTIŌPHI ERESCHIGAL NEBOUTOSOUALĒTH Ἀκτιώφι, Ἐρεσχιγάλ Νεβουτοσούαληθ ĒNOIGĒSAN HAI PYLAI TOU OURANOU Open the Gates of the heavens! ἠνοίγησαν αἱ πύλαι τοῦ οὐρανοῦ! ĒNOIGĒSAN HAI PYLAI TĒS CHTHONOS Open the Gates of the earth! ἠνοίγησαν αἱ πύλαι τῆς χθονός! ĒNOIGĒSAN HAI PYLAI TOU HORIZONTOS Open the Gates of the Horizon! ἠνοίγησαν αἱ πύλαι τοῦ ὁρίζοντος!

THE CALL OF HEKATE Hail many named mother of the gods, whose children are fair Hail mighty HEKATE of the threshold, key holder of the world Hail to thee ENODIA, keeper of the four and three way crossroads Nether, nocturnal and infernal one I beckon to you as a lover. Embrace me and whisper to me your mysteries. Night mother! Savior! Mistress of solitude! Lady of light, and the darkness that contains it You who walks disheveled and wild through tombs and cremation grounds Cloaked in saffron, crowned with oak leaves and coils of serpents You who is followed by hordes of ghosts, dogs, and restless spirits Yet is also the luminous empress of the Empyrean realms. I beckon to you as a lover. Embrace me and whisper to me your mysteries. KLEIDOUCHE Κλειδοῦχε, grant me the key to the mysteries PROPYLAIA Προπύλαια, throw open the gate PHŌSPHORE Φωσφόρε, light my way with your twin torches of mercy and severity PROPOLE Πρόπολε, steer me safely through the four rivers BRIMOI, Βριμοῖ shake the pillars of perception with your wrath PHYSI Φύσι, bind all demons and set them into my service ANASSA ENERŌN Ἄνασσα ἐνέρων– queen of the dead, awaken my ancestors

ZĒRYNTHIA Ζηρυνθία – send forth the serpents HEKATĒ CHTHONIA Ἑκάτη χθονία, queen of sorcery – teacher of howlings and bindings I beckon to you as a lover. Embrace me and whisper to me your mysteries. Open the paths to understanding And bestow upon me your blessings

IO HEKA IO HO I thank you Hekate for your presence and blessing. I give offering and praise to you in all your forms I give offering and praise to the fates Clotho, Lachesis, and Atropos I give offering and thanks to the untimely dead who follow you I give offering and thanks to the empuase, mormo, gorgo, and other spirits under your command I give offering and praise to my ancestors who form the very basis of my being May all be pleased. May all be at peace.

EGŌ SE ETELESA ἐγώ σε ἐτέλεσα CHA EE RO ! CHA EE RO! CHA EE RO! χαίρω, χαίρω, χαίρω,

VISUALIZATION OF HEKATE Three Heads, One Torso, Six Legs, Sex Arms. HEADS   

Youthful appearance, but not childlike. A Woman, not a Girl. Central face looks forward, two others look out to the sides. Hair is dark and long and wild.

LEGS   

Feet all have red mud on them They are like a dancer frozen in place Only one leg touches the earth, sometimes I see it balanced on a skull half sunk in the earth.

ARMS      

Lower Right Hand - Torch Middle Right - Serpent Upper Right Key Lower left Torch Middle left - Dagger Upper left Vase or jar

TORSO  

Red Dress Serpent belt

Sorcery of Hekate Frequently Asked Questions #1 ~Jason Miller

0:00 Can I translate the any of the spoken calls or spells to my original language? 5:30 Is this course compatible with other workings from other systems? Can I combine them? I would like to do the mantra after the middle pillar or flashing sword or even after the invocation of the moon via GIHR. I figured I'd do the lBRP, LIHR, MP, GIHR, Call to Hekate with the mantra. 9:39 Can we space out the chant? 12:09 Does Hekate get mad at us for making mistakes or missing days. Is that why we make amends? 14:17 Is the call something that we need to memorize? 16:30 How Should I Keep the Lessons? 18:52 Do we need an altar and to be in front of our altar to do the chant? 20:34 Are there acceptable substitutes for this for someone who does not purchase animal products? Is it the same? 23:45 Will we be taught Greek pronunciation? 26:23 is it ok to do other Hekate practices/rites (eg rituals from other books or teachers) at the same time or should we just focus on SOH?

28:35 For the New Moon Offering, is it okay to do it in the daytime as well? Or must it be done at night, being a "supper" and all? 29:24 should the new moon rituals be done exactly during the new moon or can it be done within 2-3 days from it if one missed it? 30:01 Should we be letting the candles burn out all the way as offering. Or is it okay to snuff them when done and reuse each day. I do different things for different deities I work with, so curious on your mileage. 32:12 Do I need to close off the mantra and offering with another LBRP/LBRH or does the entire ritual close off on its own to send off the astral energies back? 34:48 What are your thoughts on performing any of these spoken pieces silently?

35:26 If we miss out one day, I understand we have to do a thousand next day but if we are time starved, could we split them into several days and do more each to make up the one thousand? 36:55 During the ritual, would you recommend sitting down on a chair or sitting down in lotus position? 37:37 Do you have any advice regarding the visualizations for those who can't see images in their head? 39:01 What kind of latitude do I have in these instructions? For instance, When visualizing Hekate in form with eyes closed, does it matter that I alternate

between imagining her the size of a picture and her being 7ft tall in front of me by about a meter? 41:33 What is Hekate's attitude towards offerings of blood and semen? 42:07 When it comes to the new moon offering, does it have to be made before midnight 12am? 42:35 If I wasn’t able to continue my journey working with Hekate at some point in life what would I need to do to keep the peace? It’s not my plan; however, things happen.

43:29 Is Hekate OK with sharing altar space with other deities/ancestors, or do we need a dedicated altar? 43:58 Could odd occurrence X such as a change in body temperature while chanting be an indicator that the call is working?’ 45:59 Since I've started the course I feel physically weird - what is this feeling? 47:06 Something bad happened? Is it the course? 48:27 Is it possible that Hekate sent me a vision? 52:04 If we put aside this arcana after completing the course (eg to explore other practices), do we still need to keep up the daily mantras?

52:38 Should we try to remain as still as possible when chanting or is it okay to rock back and forth gently from side to side or forwards and backward.

52:55 Any particular correspondence we should use like particular incense and such? 53:29 What if Hekate doesn’t look like what you described when you say Mantras? 56:21 I am a little confused. Are we supposed to do the Opening of the Pylon everyday before we do the mantras? 57:50 What about prayer beads. 58:56 When is it ok for us to teach this arcana to others?

Lesson 2 - The Four Guardians Audio outline 00:00 - Up-close flashes of the Goddess 02:21 - Why we need the Winds and Rivers and the 4 Guardians 05:00 - Going over the ritual 10:05 - Greek and other languages 12:50 - Regular practice of Winds and Rivers 15:34 - The Guardians 19:22 - The forms and names of the Guardians 29:43 - The Summoning of the Guardians and their appearance 43:45 - "Guard me from..." 47:25 - Putting it all together

Jason Miller - The Sorcery of Hekate - Lesson 2

00:00 - Up-close flashes of the Goddess Remember to separate the visualized from the vision. The visualization is a tool we are using; we are building up a presence on the astral, to be filled with the spirit of Hekate. In a way, the visualization is a sigil, and we will use different ones according to the kind of work we are doing. The visualization is constructive. Visions, in the other hand, are spontaneous. They are not something we need to aim at, they are not a goal in and of themselves, but they are generally speaking a good sign.

02:21 - Why we need the Winds and Rivers and the 4 Guardians The winds and rivers part of the ritual creates an astral temple around you and consecrates the area you are practicing in. Working with Hekate on all levels and with the spirits closely associated to her can be very intense. The 4 Guardians serve to protect us and stabilize the mandala. Before we start getting to a certain level of manifestation, we need that protection and stabilization. All these small rituals get thrown together to create a larger ritual.

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Jason Miller - The Sorcery of Hekate - Lesson 2

05:00 - Going over the ritual The last added phrase - "Open the Gate to the Horizon" is what transitions us from the opening Pylons ritual to the Winds and Rivers. This ritual is "close and personal", so I usually do it sitting down. When you get to the part of the Winds and Rivers, close your eyes. Visualize a circular temple around you, with four gates marked by one pillar on either side, at the four cardinal points. Four gentle winds sweep down from heaven through the gates and into the temple. Up from below stream the four rivers of the Underworld, right to the edge of the gates. So the Winds and the rivers are meeting at the gates. This temple is a cosmic nexus point. You then say: "let me become the nexus of all, the conflux of the Winds and Rivers". And you concentrate on each cardinal direction in turn, calling the name of the corresponding Wind and River. You can start from any direction, there is no reason to face a direction or another.

10:05 - Greek and other languages I try to keep the rituals as free of foreign languages as possible. We only use them when we are emphasizing a key point. If you really don't want to use the Greek, you don't have to. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 2

12:50 - Regular practice of Winds and Rivers If you do this as a regular practice, things start to happen, you become a strange attractor, the center of your universe (especially if you combine it with the Universal Center from The Sorcerer's Secrets). The winds and rivers are spiritual currents, they are partly sentient.

15:34 - The Guardians The Guardians are the very next thing Hekate showed me after her appearance and her mantra. She told me to summon them with the word ORKIZO, which means "to adjure" or "to conjure or bind by oath". It's a greek word that is the root for "exORCism". The idea is that these are spirits who are sworn an oath to Hekate. They are NOT servitors that I created, they appeared to me, and they function as regular spirits for me and others that call them. A feedback I have gotten a lot about the Guardians from independent sources is that when used as a zone rite (as in P&RM), they seal the area off completely. When people try to use that ritual as a banishing, like they would the LBRP or the Star Ruby, and then evoke something, they found that what they are seeking is entirely cut off. The reason is that the ritual I've given in P&RM is a PROTECTION rite, to be used when you are under attack, not to create a microcosm that is more favorable to whatever you are trying to do. It is a firm sphere that they are in charge of maintaining. The ritual we will be working here is similar, but there is no "wall". We are not under attack, we are just asking them to www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 2

stand guard, using them as the "bouncers" for the astral temple. We visualize them standing at the gates.

19:22 - The forms and names of the Guardians The names and forms for the Guardians are pure vision, meaning, there is no tradition for them. As I discovered later, there is a fragment in the Chaldean Oracles that presents a tetradic (four-fold) form of Hekate, showing her with four heads: horse, bull, snake, dog, just like these guardians (in order form the lighter to the heavier element: fire, air, water, earth). But that is just a "nod" from history, nothing more. The only correspondence I know of as far as their names go is that Pyrhum is the very first spirit Franz Bardon lists in his "Practice of Magical Evocation", spelled exactly the same way way I spell it, and a perfect match with the Guardian of the South, in nature if not in appearance. The name of any spirit is not their actual names, it's not what THEY call themselves. That would require more than a human tongue and mouth. The names we use are essentially contracts, "pacts" between the spirit and us, between the spirits and certain humans.

29:43 - The Summoning of the Guardians and their appearance Every Guardian is standing at the center of their gate. When we first call them, they are facing US, inside the temple. As you call the Guardians in each direction, you don't have to go to that quarter, or even turn towards it. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 2

I usually do the ritual sitting, facing the same direction throughout. If you are doing it as a ceremony with other people, it is possible to move around to better coordinate all participants, but it is not necessary. "fill the throne which has been set for you". The throne is your visualization, and you call the actual spirit to "animate" it. Gesture of Conjuring: the first part (hooking the pinkies, left over right) is the gesture of summoning; the second part (twirling the pinkies together, switching to right over left, and theln locking your index fingers) as you release the gesture of binding and snap your fingers, you see the Guardian turning around to face the outside of the temple. 1. Gesture of Summoning 2. "Orkizo...[name]! Remember your vow...set for you." 3. Gesture of Binding 4. Release, snap and see the Guardian turning around [See also Q&A n.3 (video)] ABAEK (East) The head of a bull snorting (air, charging himself with prana); I see him often stomping his feet as if ready to charge, clashing two scimitars in a threatening way. His torso is bare, he has one of those warrior or hunter leather skirts around his waist. Same thing for Pyrhum and Dimgali. PYRHUM (South) Pitch black head to toe, head of a horse, breathing fire, a black trident on fire in his hands.

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Jason Miller - The Sorcery of Hekate - Lesson 2

Tridents in a greek context usually represent Water (Poseidon), so it's presence in the hand of the Fire Guardian may appear strange. We can interpret it as a reversal. ERMITI (West) Her skin has a brown mediterranean hue. She is the only guardian that not only has not only the head of her animal, but also the body from the waist down. She is holding a net with weights on the end in one hand, and an upside down skull (no lower jaw), used as a cup, overflowing with poisoned blood. DIMGALI (North) Originally "Dimulgali"; I occasionally hear it as Dimulgali, but more often Dimgali. Like Pyrhum, she is pitch black head to toe. She holds a three pronged scourge in her right hand and adamantine shackles in the left. You can think of her as "punishing". Whips are easily associated with air, so here again is the reversal dynamic we see in Pyrhum (Dimgali/North are associated with Earth). The heavy shackles are obviously more earthy.

43:45 - "Guard me from..." Guard me from fear Guard me from evil spirits Guard me from dangers What we have here is a representation of the three levels of action: outer, inner, secret. FEAR = secret level Later in the course we are going to get into things that lie on the darker site of spirituality, things that lie beyond the www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 2

mandala, which can certainly provoke fear. Also, the idea of fear of your own true nature is there. EVIL SPIRITS = inner level DANGERS = outer level These are literal dangers and difficulties that might beset you in the course of your work.

47:25 - Putting it all together

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THE OPENING OF THE PYLONS, THE WINDS, AND THE RIVERS HEKAS ἑκὰς light left candle HEKAS ἑκάς light right candle ESTE BEBĒLOI εστε βέβηλοι clap loudly one time Afar, afar, be all ye profane. Profane beings that intend obstruction and harm Profane distractions of mind that cloud my clarity profane concepts that perpetuate illusion I call upon Hekate to incinerate you with fire To reduce you to dust To spread you to the four winds Until not even your names remain By earth the body of the goddess By air, her living breath By water the pulsing blood of the goddess By fire the burning soul By the secret names AKTIŌPHIS ERESCHIGAL NEBOUTOSOUALĒTH Ἀκτιώφι, Ἐρεσχιγάλ Νεβουτοσούαληθ

ĒNOIGĒSAN HAI PYLAI TOU OURANOU ἠνοίγησαν αἱ πύλαι τοῦ οὐρανοῦ! Open the Gates of the heavens! ĒNOIGĒSAN HAI PYLAI TĒS CHTHONOS ἠνοίγησαν αἱ πύλαι τῆς χθονός! Open the Gates of the earth! ĒNOIGĒSAN HAI PULAI TOU HORIZONTOS ἠνοίγησαν αἱ πύλαι τοῦ ὁρίζοντος! Open the Gates of the Horizon! Close your eyes and imagine that you are in a temple with four gates around you. Each gate is marked on each side by a pillar The four winds blow down into the temple from the cardinal directions The four river rise up from the underworld and meet at the gates.

Touch the ground. let me become the nexus of all - the conflux of the winds and rivers! In the north: BOREAS and ACHERON remember! At the East: EURUS and COCYTUS remember! At the South: NOTOS and PHLEGETHON remember! At the West: ZEPHYRUS and STYX remember! PNEUMA TOU OURANOU MIMNĒSKOU πνεῦμα τοῦ οὐρανοῦ μιμνήσκου! Spirit of Ouranos Remember! PNEUMA TOU CHTHONOS MIMNĒSKOU πνεῦμα τῆς χθονὸς μιμνήσκου! Spirit of Chthonos remember! Let the winds descend from the heavens Let the rivers ascend from the underworld Let them meet and meld within this temple and within my spirit Let them blow and flow forth again Carrying my spells and desires into manifestation

THE SUMMONING OF THE GUARDIANS By the potency, power and presence of Hekate I call forth the Guardians and Bind them to the temple. At the eastern gate visualize Abaek standing facing the center. He has the body of a man and the head of a bull who is snorting and breathing wildly. In his hands he holds two scimitars which he clashes together in a threatening manner. Make the gesture of conjuring and invoke: HORKIZO ὁρκίζω ABAEK! Bull headed guardian of the airy East Remember your vow and fill the throne which has been set for you! Consider that the throne (your visualization) has been filled by Abaek and see him now turn around to face the outside of the circle. At the southern gate visualize Pyrhum standing facing the center.. He has the body of a man and the head of a horse who is breathing fire. His two hands hold a large black iron Trident. Make the gesture of conjuring and invoke: HORKIZO ὁρκίζω PYRHUM! Horse headed guardian of the fiery South Remember your vow and fill the throne which has been set for you! Consider that the throne (your visualization) has been filled by Pyrhum and see him now turn around to face the outside of the circle. At the western gate visualize Ermiti standing facing the center. She has the torso of a woman and the head and lower body of a serpent. Her hands hold a net and skull cup which overflows with boiling blood. Make the gesture of conjuring and invoke: HORKIZO ὁρκίζω ERMITI! Serpentine guardian of the waters of the West Remember your vow and fill the throne which has been set for you! Consider that the throne (your visualization) has been filled by Ermiti and see her now turn around to face the outside of the circle. At the northern gate visualize Dimgali standing facing the center. She has the torso of a woman and the head of a black dog. In her left hand she holds a three pronged scourge and in her left she holds adamantine shackles. Make the gesture of conjuring and invoke:

HORKIZO ὁρκίζω DIMGALI! Bitch headed guardian of the North Remember your vow and fill the throne which has been set for you! At the end of the summoning move the gesture of summoning into the gesture of binding. Consider that the throne (your visualization) has been filled by Dimgali and see her now turn around to face the outside of the circle. PHYLASSETE ME APO TOU PHOBOU φυλάσσετέ με ἀπὸ τοῦ φόβου PHYLASSETE ME APO TŌN KAKODAIMONŌN φυλάσσετέ με ἀπὸ τῶν κακοδαιμόνων PHYLASSETE ME APO TŌN KINDYNŌN φυλάσσετέ με ἀπὸ τῶν κινδύνων

HEKATE SUPPER simple version To be performed after the chanting of the mantra in the Call of Hekate, and after your brief meditation or communion with her. PURIFICATION OF OFFERINGS Lay out any physical offerings you have, ranging from simple incense and water, to the egg/honey feast. Anything more elaborate than that and you should use a more elaborate ceremony to match your offerings. Sound the syllable ISTUM and imagine the offerings on Fire. Sound the syllable ANNA and imagine a gust oif air blowing out the fire Sound the syllable NINA and imagine that a flow of water emanates from you and washes the offering

I thank you Hekate for your presence and blessing. I give offering and praise to you in all your forms May you be pleased and fulfilled To the Gods and Goddesses that surround you and know you. I give offering and praise to you in all your forms May you be pleased and fulfilled. To the Guardians and the Serpent. To the Spinners and the Movers. I give offering and praise to you in all your forms May you be pleased and fulfilled To my ancestors and powerful dead. And to the hoards of the aoroi who follow you. I give offering and praise to you in all your forms May you be pleased and fulfilled To the empuase, mormo, gorgo, and other monstrous spirits under her command. I give offering and praise to you in all your forms May you be pleased and fulfilled To the spirits of the sky, the land, the underworld

Most especially those of the places where I live and perform my rites I give offering and praise to you in all your forms May you be pleased and fulfilled To those beings who cause harm in response to human action. And who I have angered by mistakes or ignorance. I give offering and praise to you in all your forms May you be pleased and fulfilled May all be pleased. May all be at peace. Ego se etelesa Cha ee ro ! Cha ee ro! Cha ee ro!

CONDENSED OPENING AND GUARDIANS HEKAS ἑκὰς light left candle HEKAS ἑκάς light right candle ESTE BEBĒLOI εστε βέβηλοι clap loudly one time Consider the space banished. AKTIŌPHIS ERESCHIGAL NEBOUTOSOUALĒTH Ἀκτιώφι, Ἐρεσχιγάλ Νεβουτοσούαληθ ĒNOIGĒSAN HAI PYLAI TOU OURANOU ἠνοίγησαν αἱ πύλαι τοῦ οὐρανοῦ! ĒNOIGĒSAN HAI PYLAI TĒS CHTHONOS ἠνοίγησαν αἱ πύλαι τῆς χθονός! ĒNOIGĒSAN HAI PULAI TOU HORIZONTOS ἠνοίγησαν αἱ πύλαι τοῦ ὁρίζοντος! Touch the ground. PO BOREOU KAI ACHERONTOS ἀπὸ βορέου καὶ ἀχέροντος A APO EUROU KAI KŌKYTOU ἀπὸ εὔρου καὶ κωκυτού APO NOTOU KAI PHLEGETHONTOS ἀπὸ νοτοὺ καὶ φλεγέθοντος APO ZEPHUROU KAI STYGOS ἀπὸ ζεφύρου καὶ στυγός PNEUMA TOU OURANOU MIMNĒSKOU πνεῦμα τοῦ οὐρανοῦ μιμνήσκου! PNEUMA TOU CHTHONOS MIMNĒSKOU πνεῦμα τῆς χθονὸς μιμνήσκου! IŌ HEKATĒ! IŌ HEKATĒ! IŌ HEKATĒ!ἰώ Ἑκάτη ἰώ Ἑκάτη ἰώ Ἑκάτη HORKIZO ὁρκίζω ABAEK! PYRHUM HORKIZO ὁρκίζω PYRHUM! ERMITI HORKIZO ὁρκίζω ERMITI! HORKIZO ὁρκίζω DIMGALI! PHYLASSETE ME APO TOU PHOBOU φυλάσσετέ με ἀπὸ τοῦ φόβου PHYLASSETE ME APO TŌN KAKODAIMONŌN φυλάσσετέ με ἀπὸ τῶν κακοδαιμόνων PHYLASSETE ME APO TŌN KINDYNŌN φυλάσσετέ με ἀπὸ τῶν κινδύνων

Sorcery of Hekate FAQ 2. 0:00 "What is a pylon" Is it the architectural feature as described in the Wikipedia article? 2:15 From what I understand so far, we will build upon these visualizations to include many other spirits. As I have to practice in a small space surrounded by books and furniture, when I close my eyes to visualize, should I imagine myself to be in a void space so that Hekate's arms and legs and these spirits flying around me are not colliding with the furniture? 3:19 Are we Astrally Travelling when we do this work? 7:20 Would a donation to a dog or animal rescue center be considered as an appropriate offering to Hekate? 9:00 Must we always visualize with eyes closed? 10:40 How do I incorporate spells from protection and reversal magic into the mandala? Do I do it before or after mantra? 13:13 What does "many named mother of the gods, whose children are fair" refer to? 17:21 I mostly hear about Hekate being a Dark Goddess, where can I read about her role as the "luminous empress of the Empyrean realms"? 20:20 The sentence "twin torches of mercy and severity" seems like a kabbalistic reference. Will be delving into Khabbalah. 22:25 You name four rivers of the underworld, but there are five. What about the Lethe? 24:21 If I am in the Southern Hemisphere should the elements and Guardians be reversed? 29:12 The Visualization keeps changing on me! How do I handle this? 30:43 Is it a good idea or at all useful during this establishing the connection phase to talk to Hekate about ourselves and the things we want from this course/practice? 32:48 Is there anything to be said for quality over quantity in our mantra chanting and visualization? 35:43 Although at the present time, I only plan to be using the Opening of the Pylons in the context of the specific Hekatean arcana transmitted here, you spoke of the Opening of the Pylons as also having somewhat of a general utility in other places. 36:45 While offering a pomegranate, should it be cut opened and pomegranate seeds out or should it be served as a whole fruit?

38:53 When multiplying offerings, is this simply done by visualizing clouds of offerings rising from the offerings to fill all space or can/must I include a little prayer saying something like "Hekate, may these offerings take whatever form you find most desirable." I've been doing it with the prayer, because it felt right to do. Please correct me if there is anything else to do. I've tried to research information about this process but unsuccessfully. 40:49 I’m wondering if there are advantages or disadvantages to performing these rituals in a consistent space or doesn’t it matter? 42:40 Is there any work in the course that would require being secluded from others? Or is everything safely workable at home with family and kiddos upstairs? 44:08 Lesson 2 at 13:00, you talk about how doing the Winds and Rivers portion of the practice along with the Universal Centering exercise in the morning to be really helpful. What is this? 46:47 Can you explain what the Condensed Opening is for? I see some additional Greek text, English parts of Summoning the Guardians translated in Greek. Thank you! 47:51 The course /arcana is very different from whatever i studied about Hekate. Should I still believe in maiden mother crone concept? Is she still a moon goddess? I understand this arcana is pretty much based on your experiences with Hecate, but what about other things that we novices read up through different sources? 55:36 I have never been able to snap my fingers on my left hand. Is the snap necessary when doing the gestures of conjuring? 56:13 Do the 4 rivers flow together/in 4 directions? Do they flow under the mandala together? I am confused. 57:40 How long will the guardians usually be with us? Let’s say i need their protection daily, however i am unable to do the full ritual on a daily basis but maybe on alternate days or twice a week. 58:50 When we proceed to visualize Hekate and chant her mantra do we forget the guardians and just concentrate on Hekate's form, should we periodically move our focus towards the guardians and pillars whilst chanting, or perhaps we just keep our focus on visualizing Hekate but maintain an overall sense of being in a temple with her surrounded by pillars, guardians, winds and rivers? 59:49 In the Sorcerer’s secrets you talk about a friend who was a great natural healer, but once he learned Reiki, which was unintuitive to him. He became a subpar healer. My relationship with Hecate was personal before this class. Out of respect to both Hecate and you. What guidelines do you offer for ensuring that course material remains intuitive? 1:07:14 In the work we have been doing, we make calls to our ancestors. What do we do if some off our ancestors were brutal and mean people that we are happy to pay no honour to. 1:10:30 I’ve had some great experiences during this course and our workings thus far… The first couple of times I could FEEL the Guardians energy, feel gentle wind blowing over and around me, could smell the waters of the underworld. Then other times while conducting this ritual…kind of ehhh no sensations, visions, etc.

Lesson 3 - Mantric Light Audio outline 01:00 - Why the 3. lesson is again about mantra 02:20 - Why it's NOT a Hekate Tantra and what we are using it for 04:00 - Seeing the mantra 07:18 - What to do with the rest of the visualization 07:50 - The inner Strophalos 11:00 - Speeding up the mantra 12:00 - Using the mantra throughout the day; keep it spinning 13:00 - The sending of light 17:28 - "Fractal" effect of the mantra 19:30 - Using the sparks; grains and other substances 22:30 - Using hooked lights 25:00 - The mouth as a temple or womb of mantric creation 27:58 - The other beings in the mandala chanting the mantras 29:50 - The mantra sounds falling as rain

Jason Miller - The Sorcery of Hekate - Lesson 3

02:20 - Why it's NOT a Hekate Tantra and what we are using it for We use the mandala idea to work sorcery and to communicate with Hekate at ALL her levels: • • • •

immanent deity with a form chtonic goddess of the underworld empyrian goddess of the heavens the World Soul itself described as fully transcendent in the Chaldean Oracles

04:00 - Seeing the Mantra Mantras in tantra are usually visualized as letters, but there, we are visualizing them as flames. 7 flames, one for each of the syllables of the basic mantra: I-O HE-KA I-O HO Her exact instructions: see the flames as if they resonated with the sound, as if the sound itself was the spark of the flame. You see these as reddish flames spinning around the heart center of Hekate, counter-clockwise and on the horizontal plane. Contrary to Tantra, there is no seed syllable or anything like that at the heart center; instead, there is an absence, sort of like a black hole, though nothing is getting sucked in. A spinning circle of fire.

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Jason Miller - The Sorcery of Hekate - Lesson 3

07:18 - What to do with the rest of the visualization While the mind focuses on the spinning mantra, you let the rest of the visualization go. It's still there, you don't dissolve it, you just shift the focus to the spinning mantra.

07:50 - The inner Strophalos The Strophalos is a mysterious instruments written about in the Chaldean Oracles. It is unclear what it actually was, but it is thought of as some kind of twirling tool. What is the Strophalos? Hekate pointed out to a bullroarer as the physical Strophalos for Strategic Sorcery; the inner Strophalos is the spinning mantra, and there are more "secret" Strophalos according to her (none of which I think relate to the Chaldeans thought of as the original Strophalos; let's not confuse history and revelation).

11:00 - Speeding up the mantra You can let it speed up to the point that your words become unintelligible, as long as it's the actual mantra that is spinning in your mind.

12:00 - Using the mantra throughout the day; keep it spinning When you release the mantra, when you disengage from the practice, you never stop it from spinning; the idea is that it is ever spinning in your body and mindstream. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 3

13:00 - The sending of Light From this fiery chain, you visualize an emission of light of the appropriate color. RED is what Hekate has me use in most cases. She has never had me send bluish light or anything like that; she doesn't use the planetary colors. It is mostly a variety of reds: • • • •

Regular red: influencing, enchanting, alluring Orangish red: vivifying and strengthening Deep, dark red: wrathful action Golden: healing and increasing

You see the light expanding in all directions, it infiltrates and infuses all things in the world with the essence of the mantra, all beings in the universe. You can also send the light towards a specific target, like a person for healing, or to impregnate a room. But in general, you send it out into the world, and all beings resonate with this, then it reflects upon you, it comes back, bearing the blessings of those beings (in Tibetan this is called the Trondu). This coming back multiplies the power of the mantra many times. You do this at the beginning of any practical work with the mantra. The spinning is the generation of power; think of different kinds of engines. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 3

Again, the mandala is kind of a machine. You and Hekate with the spinning mantra are the core, the CPU; the four guardinas and the temple are the housing. Other beings in the mandala will give the "programming".

17:28 - "Fractal" effect of the mantra If you work with the mantra intensely and then do some body investigation, you may find that every organ, every little part, every cell, every atom, has its own fiery ring of mantras spinning about it. If it becomes uncomfortable, if you feel a pressure, you slow it down gradually and then you pat the affected body part. For example, it is common for people to feel pressure in the head. You pat it down, like you are trying to get a spider web off of it.

19:30 - Using the Sparks; grains and other substances Once you have sent the mantra out and received it back, empowered and multiplied, you can see the fire emitting sparks of power, which can take the shape of weapons or tools. Various types of grains, seeds and other substances can be charged with the mantra and used appropriately, for example: • • • •

Rice: general purpose Black mustard seeds, black salt: attack worlk Poppy seeds: confusion Salt: cleansing

You hold the materia in your hand at your heart, and once the mantric ring starts sending off sparks, you link the substance www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 3

to the sparks. Then you cast the materia at whatever you want to affect.

22:30 - Using Hooked Lights After you bring back the empowered mantra, you send the rays of light out again, but now they have hooks on them, to enchant people, bring them to you, bring them under your power. For those who know it, this is similar to Kurukulla practice.

25:00 - The mouth as a temple or womb of mantric creation Often the syllables are less about translations and literal meaning, and more about how the sound is created in the mouth. As you work with the mantra, your breath and spiddle become imbued and empowered with it, so they can be used to charge various objects and substances. One of the first oils I've worked with in the context of this course was Lucky Mojo's Black Arts oil; Hekate seems to like it very much, it's almost an all-purpose oil to work with her.

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Jason Miller - The Sorcery of Hekate - Lesson 3

27:58 - The other beings in the mandala chanting the mantras The beings in the mandala can also be sees as chanting the mantras, and outside the gates of the temple there are hordes of beings chanting and shouting the mantra, until it becomes like a buzzing of bees.

29:50 - The mantra sounds falling as rain After the mantra has been sent out (first default practice), instead of drawing it back to us we can also see the various sounds (IO, HE, KA, I, O, HO) falling like RAIN everywhere around us, setting the world afire and burning out the impurities.

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HELIOS SUCCESS RITE The goal of this rite is to make a connection with Helios as a group, support Helios through offerings, prayer, and mantra, then ask for Helios to support us in our worldly and spiritual goals. It can be performed any time between February 2nd and February 5th. If possible set out a table or altar with yellow or white cloth. You can print out or draw a symbol of Helios to place on the altar with two candles and some incense. Strategic Sorcery Helios Symbol

Astrological Sun Symbol

Or even a picture or Helios Himself in his Chariot

HEKAS light left candle. HEKAS light right candle ESTE BEBELOI clap loudly one time AFAR, AFAR, BE ALL YE PROFANE. PROFANE BEINGS THAT INTEND OBSTRUCTION AND HARM PROFANE DISTRACTIONS OF MIND THAT CLOUD MY CLARITY PROFANE CONCEPTS THAT PERPETUATE ILLUSION BY THE FIRES OF HELIOS MAGISTOS YOU ARE REDUCED TO DUST BY THE FOUR RIVERS AND FOUR WINDS YOU ARE DISSPATED ENOIGESAN AI PYLAI TOU OURANOU! OPEN THE PYLONS OF THE HEAVENS! ENOIGESAN AI PYLAI TES CHTHONOS! OPEN THE PYLONS OF THE EARTH! HAIL TO YOU WHO IS BORN ON THE HEAT OF WANDERING WINDS HAIL TO HELIOS THE LIGHT OF THE WORLD AND WIELDER OF FLAME HAIL TO THEE HYPERION WHO IS CROWNED IN THE LIGHT OF THE SUN OH SOLAR, SEARING, AND SPLENDED ONE! FATHER OF DAY AND GOLDEN RADIENCE! LORD OF LIGHT AND FATHER OF NIGHT! YOU WHO RIDES THROUGH THE HIGHTS OF THE SKY AND DEPTHS OF THE OCEAN IN FLAMING CHARIOT PULLED BY THE FOUR HORSES THAT TURN THE SKY MAY YOUR LIGHT GRANT ME BLESSINGS AND ILLUMINATION MAY YOUR FIRE DESTROY MY OBSTACLES AND ENEMIES MAY I BE AS A MIRROR THAT REFLECTS YOUR RADIENCE INTO THE WORLD

At this point read your petition of what you would like to accomplish with solar influence. Fame, Wealth, Power, Inspiration, Clarity. These are the gifts of Helios BY PYROIS MAY MY SPELL BE SPREAD FROM THE DEPTHS OF THE ACHERON TO THE HIGHEST HEIGHTS OF BOREAS BY AEOS MAY MY SPELL BE SPREAD FROM THE DEPTHS OF THE COCYTUS TO THE HIGHEST HEIGHTS OF EURUS BY PHLEGON MAY MY SPELL BE SPREAD FROM THE DEPTHS OF THE PHLEGETHON TO THE HIGHEST HEIGHTS OF NOTOS BY AETHON MAY MY SPELL BE SPREAD FROM THE DEPTHS OF THE STYX TO THE HIGHEST HEIGHTS OF ZEPHYRUS BY HELIOS HYPERION MAY MY SPELL BE HEARD AND MY DESIRES ACCOMPLISHED!

Repeat the following mantra as many times as possible. 21 times minimum. 2100 times is preferable. HELIOS ACHEBUKROM When you feel that the presence of HELIOS has been evoked and stabalized into your sphere through the call and the mantra, you can move on to the offerings. Light the incense, are all that are required, though any kind of white cakes or white curd is also acceptable. I THANK YOU HELIOS FOR YOUR PRESENCE. AND FOR THE BLESSINGS YOU HAVE GIVEN I GIVE OFFERING AND PRAISE TO YOU IN ALL YOUR FORMS I GIVE OFFERING AND THANKS TO THE HOARDS OF ANGELS AND SPIRITS THAT FOLLOW YOU MAY ALL BE PLEASED. MAY ALL BE AT PEACE. EGO SE ETELESA CHA EE RO ! CHA EE RO! CHA EE RO!

Notes on Incense: A trusted peer recommends an incense of white Frankincense and Mugwort as materia enhancer. I mixed some up today and cannot disagree. The response was excellent.

Notes on the Greek: The ritualS contains several Greek words. HEKAS - Begone Far Away BEBELOI - Profane Ones ENOIGESAN AI PYLAI TOU OURANOU! Open the pylons of the heavens! ENOIGESAN AI PYLAI TES CHTHONOS! Open the pylons of the earth! HEKA - Beyond also a word for magic in Egypt MEGISTOS - Great PYROIS, AEOS, PHLEGON, AETHON - Steeds that pull Helio's Chariot ACHERON, COCYTUS, STYX, PHLEGETHON - Rivers of the underworld BOREAS, EURUS, NOTOS, ZEPHYRUS - Winds of the four direction EGO SE ETELESA - As I say, let it be finished CHA EE RO - The chairo written phonetically. Rejoice. ACHEBUKROM - Barbarous name of Helios.

Lesson 4 - The Thread of Fate Audio outline 1:27 - Visions and communication not what we are going for 2:45 - The Fates in the Temple 5:45 - The Fates one by one 7:00 - The Fates: background 12:30 - The arrangement of the Fates in the mandala 17:17 - Adding the invocation of the Fates to the Call 21:20 - Spinning the mantra on a vertical plane between you and Hekate 25:05 - The Fates' ritual 30:20 - The Fates' mantra 36:41 - Hekate Kourothropos 39:25 - Homework

Jason Miller - The Sorcery of Hekate - Lesson 4

1:27 - Visions and communication not what we are going for Don't confuse sight with the ability to send. There are sorcerers that have frequent and intense visions, but can't manage to cast effective spells; vice-versa, there are those who only rarely have visions, but can cast very effective spells.

2:45 - The Fates in the Temple They are fit into the mandala in a triangle that surrounds Hekate and you. You stand/sit in front of Hekate at the center; at the edge of the temple, there are the Guardians. Between these two there is a triangle, with one Fate at each point. The Fates are going to be switched out with other "triads" in the work to come, depending on what is the focus of the rite and the intended effect. Greek religion has a thread of goddesses or spiritual creatures in groups of threes; Hekate told me this is because of HER presence. We don't have enough historical records to make decisive claims, and even if we had more, we don't know that the Greeks themselves knew everything there is to know about these spirits. In the case of Hekate, the revelation is ONGOING.

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Jason Miller - The Sorcery of Hekate - Lesson 4

This is the arrangement if you are sitting in alignment with the cardinal points (S stands for Sorcerer).

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Jason Miller - The Sorcery of Hekate - Lesson 4

If you sit in alignment with the walls of a room which is not aligned with the cardinal points, the temple will appear “tilted”.

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Jason Miller - The Sorcery of Hekate - Lesson 4

5:45 - The Fates one by one Clotho A maiden. The youngest, she spins the thread of life, not only of human life; the thread of probability. Lachesis A woman around 30. She is the alloter, she measures what is spun. She has a ruler (a rod) she measures the thread with. Atropos An old woman. "Inevitable", or inexorable,or unturnable. She cuts the thread.

7:00 - The Fates: background There are many hymns that invoke the Fates, both for them to act and for them to send other spirits. They have also been connected to vaious kinds of magic singularly. Clotho is associated with every new project, Lakesis with divinatory acts, because she measures things and relates to the present, Atropos can obviously be used in wrathful magic. They exist in the Roman tradition as the Fatas and closely resemble the Norns in norse mythology. Depending who you ask, they are sometimes the daughters of Nix (night), others the daughters of Ananke (Necessity, or really Inevitability) and Kronos (Time). What is sorcery but the ability to take hold of the lots of fate and cast them a different way?

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Jason Miller - The Sorcery of Hekate - Lesson 4

Of course the whole idea of having Fates, and something measured etc, is very predeterminist, very "calvinist" (whatever is going to happen, has happened). I'm not a fatalist in any way; I don't believe things are "meant" to happen, or that they are being manipulated or worked out in a specific way. That said, there are causes and conditions. There are things that will happen, things that won't, and most importantly, things that CAN happen. It's the latter that we work our magic on. One of the functions of the fates is to point out things that are unchangeable. Sometimes, we want something so badly, that we insist upon it, regardless of cause and conditions. The Fates say: work on probability, and navigate necessity. So a relationship with the Fates is pretty powerful.

12:30 - The arrangement of the Fates in the triangle You are at the center, facing Hekate and spinning your mantra with the 7 flames. There are other functions of the mantric light work beyond those we talked about in lesson 3. One of them is to build up a connection between you and the deity in front of you. Right at the start, after you open the pylons/gates, you can then visualize the whole mandala, complete with the Guardians, and a triangle where beings are standing.

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Jason Miller - The Sorcery of Hekate - Lesson 4

15:10 The most common arrangement Hekate has shown me: Clotho behind Hekate, the other two behind you at your sides: Lachesis to your right, Atropos to your left. This creates a CLOCKWISE motion where the thread of fate circles about you. Atropos cuts the thread with her shears, creating the lots, which fly off into the distance (more on that in a future lesson). We're going to use mantras as the Thread of Fate.

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Jason Miller - The Sorcery of Hekate - Lesson 4

17:17 - Adding the invocation of the Fates to the Call We are going to add an invocation of the fates to the Call of Hekate, and another mantra after Io Heka Io Ho. In tantric terms you can see this as the "action mantra". The "root mantra", Io Heka Io Ho, serves to strengthen and enact the role of the deity in your life, and is magically powerful in and of itself. The action mantra is a way to take that power and pattern it and put it to a specific purpose, and use these beings at the corners.

21:20 - Spinning the mantra on a vertical plane between you and Hekate Begin by spinning the counterclockwise mantra chain around your heart like we saw in lesson 3. At a certain point, launch another chain from the empty space at your heart: the flames from this chain come out of your mouth and enter Hekates mouth (the center one!), they come out from her vagina and enter your genitals, move up in your body, then again out of your mouth in a loop between you and the goddess. This is in itself a powerful experience, take some time with it, both in your new moon practice and in your daily practice. This draws you and Hekate closer together. There is no Yab-yum here, where you see yourself in sexual embrace with the deity - Hekate was clear this is not to happen in these rites. This is nevertheless a very intimate exchange of energy, and it is THIS act that is referenced in the www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 4

line "I beckon to you as a lover", spoken 3 times in the original invocation. When I do this, I get a bodily response (saliva, adrenal glands), but it neither sexual nor passionate in the tantric sense. It is something different. This coding of the mantric thread is important when working with the Fates or other deities we will be working with, some of which are wrathful.

25:05 - The Fates' ritual Keep it spinning for a while, and once you feel saturated and you sort of "click", you say ...Io Heka Io Ho, Io Heka Io Ho, Io Heka Io Ho, Io Hekate! ...and that leads into the Fates part of the ritual (see full text). This "action mantra" for the fates exits you heart and it goes to Clotho. It then moves around CLOCKWISE between the Fates. You can sometimes say the Fates mantra while simultaneously feel the root mantra still spinning around your heart counterclockwise. The Fates are now weaving your intent. If you don't give a specific intent, they weave your intent to ascend, to become as Hekate is, to grow. However, this is also the point where you can do some magic, you can state your intention, or even do a more physical spell, like a candle spell or some other kind of sympathetic magic, sigilization, launching of something etc. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 4

After you say "help me see the inevitable", you can insert your intent, and weave it into the thread of becoming.

30:20 - The Fates' mantra "Fata" is Latin. I have tried not to mix in any Latin, but Hekate was also worshipped by the Romans. There are not a lot of examples of Latin in what Hekate gives me, but "Fata" is obviously related to the word "fate" in my native language, and there is of course the sonic resonance between "Heka" and "Fata". "Dono" means "gift" in Latin. You are asking Hekate to insert a gift into the thread of life. There is the Thread of Fate, and you are inserting this one "line of code" into it to alter it to your will. "Dono", as I found out after getting the mantra, actually appears in the first written historical record we have about the Fates. From Wikipedia: The earliest extant documents referencing these deities are three small stelae (cippi) found near ancient Lavinium shortly after World War II. They bear the inscription: Neuna fata, Neuna dono, Parca Maurtia dono The action mantra is all about the intention woven into it. You don't have to do it 100 times daily as the root mantra. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 4

There is no obligation to do this mantra at all. You can simply do it once, or ten times if you want, during your daily work. If you are short on time, you can skip the majority of the invocation, except for the first two lines: IO Hekate! Moirai Voco! and of course the thanks when closing the ritual: I give offering and praise to the Fates Clotho, Lachesis, and Atropos IMPORTANT: Whatever beings you are going to add in the triangle pattern, you want to make sure they are included in the thanks, by name.

36:41 - Hekate Kourothropos This name, related to the protection of the young, can sometimes be added to the litany of the names in the invocation, especially when dealing with the course of a whole life.

39:25 - Homework New moon: do your Hekate Supper and visualize the Fates too this time, adding them to the ritual. If you want, add any kind of special request. During the next two weeks, pay special attention to each of the Fates in turn. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 4

Always invoke Hekate first, then invoke one of the Fates in your own words and spend some time with her, listening to what she has to say. In order to work with the beings we are going to introduce in the mandala, you should always take the time to know them one by one, have a sense of how they are individually.

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THE CALL OF HEKATE Hail many named mother of the gods, whose children are fair Hail mighty HEKATE of the threshold, key holder of the world Hail to thee ENODIA, keeper of the four and three way crossroads Nether, nocturnal and infernal one I beckon to you as a lover. Embrace me and whisper to me your mysteries. Night mother! Savior! Mistress of solitude! Lady of light, and the darkness that contains it You who walks disheveled and wild through tombs and cremation grounds Cloaked in saffron, crowned with oak leaves and coils of serpents You who is followed by hordes of ghosts, dogs, and restless spirits Yet is also the luminous empress of the Empyrean realms. I beckon to you as a lover. Embrace me and whisper to me your mysteries. KLEIDOUCHE Κλειδοῦχε, grant me the key to the mysteries PROPYLAIA Προπύλαια, throw open the gate PHŌSPHORE Φωσφόρε, light my way with your twin torches of mercy and severity PROPOLE Πρόπολε, steer me safely through the four rivers BRIMOI, Βριμοῖ shake the pillars of perception with your wrath PHYSI Φύσι, bind all demons and set them into my service ANASSA ENERŌN Ἄνασσα ἐνέρων– queen of the dead, awaken my ancestors

ZĒRYNTHIA Ζηρυνθία – send forth the serpents HEKATĒ CHTHONIA Ἑκάτη χθονία, queen of sorcery – teacher of howlings and bindings I beckon to you as a lover. Embrace me and whisper to me your mysteries. Open the paths to understanding And bestow upon me your blessings

IO HEKA IO HO IO Hekate ! Moirai Voco! Daughters of darkling Night Clotho Κλωθώ, LachesisΛάχεσις , and Atropos Ἄτροπος You, who spin, measure and cut the fabric of life, hear my prayers; Accept my offerings; Stand at my side! Hekate Moiregetis, The very thread of fate, Weave my will into the fabric of becoming. Change what can be changed, And help me see the inevitable. For Fate and Fortune's Favor

IO HEKA IO FATA IO DONO HO

I thank you Hekate for your presence and blessing. I give offering and praise to you in all your forms I give offering and praise to the fates Clotho, Lachesis, and Atropos I give offering and thanks to the untimely dead who follow you I give offering and thanks to the empuase, mormo, gorgo, and other spirits under your command I give offering and praise to my ancestors who form the very basis of my being May all be pleased. May all be at peace.

EGŌ SE ETELESA ἐγώ σε ἐτέλεσα CHA EE RO ! CHA EE RO! CHA EE RO! χαίρω, χαίρω, χαίρω,

CONDENSED OPENING AND GUARDIANS HEKAS light left candle. HEKAS light right candle ESTE BEBELOI clap loudly one time Consider the space banished. AKTIOPHIS ERESHKIGAL NEBOUTOSOALETH ENOIGESAN AI PYLAI TOU OURANOU! ENOIGESAN AI PYLAI TES CHTHONOS! ENOIGESAN AI PYLAI TOU ORIZONTA! Touch the ground. APO BOREAS KAI ACHERON! APO EURUS KAI COCYTUS! APO NOTOS KAI PHLEGETHON! APO ZEPHYRUS KAI STYX! PNEUMA TE OURANOU THEMETHETE! PNEUMA TES CHTHONOS THEMETHETE! IO HEKATE! IO HEKATE! IO HEKATE! ORKIZO ABAEK! ORKIZO PYRHUM! ORKIZO ERMITI! ORKIZO DIMGALI! FÝLAXÉ ME APÓ PHÓBOS FÝLAXÉ ME APÓ TO KAKÓDAÍMONES FÝLAXÉ ME APÓ TON KÍNDYNO

Lesson 5 Graces, Gorgons and Graeae Audio outline 02:10 - Unpleasant effects of regular practice + a Philactery to work through them 06:50 - Different triads 10:40 - Introduction to the Graces 16:50 - Framing the spells to good for other people 20:40 - Invocation of the Graces, mantra and visualization 30:47 - Invocation of the Gorgons, mantra and visualization 34: 07 - Gorgon shield vs. Gorgon amulet 40:00 - The Graeae 44:20 - The Graeae's mantra 46:00 - A Hekate spell for scrying 47:40 - Using the Graeae for scrying

Jason Miller - The Sorcery of Hekate - Lesson 5

02:10 - Unpleasant effects of regular practice + a Philactery to work through them These can be reactions you need to work through, impurities that burn off, a reaction to increased spiritual activity. Rely upon the Guardians, and if you need it use this small Philactery: AKTIOPHIS, shine for me and dispel the darkness of fear. Whisper to the serpent on my behalf and let him carry your will. NEBOUTOSOALETH, let the moons light heal me and make me well. ERESHKIGAL hold back the demons of despair and causes of danger and death. AKTIOPHIS, ERESHKIGAL, NEBOUTOSOALETH SATHOTH SABAOTH SABROTH Hekate, hear me. Stand with me and within me that I may learn your mysteries. While not a cure all, this ritual can definitely help. It is an addition to the Call of Hecate Aktiophis is a shining goddess related to the Serpent, which we will deal with in the next lesson. Nebotosoaleth relates to the Moon and dreams. Ereshkigal is a direct nod to the Babylonian goddess of the underworld. We are asking her to hold back the demons of www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

despair, causes of danger and death; "you're in charge of these things, hold them back for me". One of the things you can do when dealing with dark forces is ask them to be held at bay, or drive them elsewhere. The original ritual that inspired this text appears in the PGM 7, 317-318.

06:50 - Different triads We are going to work with three triads: the Charites or Graces, the Gorgons and the Graeae. The Graces are goddesses of beauty, splendor, beneficence. The Gorgons are horrific beings with serpent hair, unbreakable brass scales. The Grarae, also called the grey sisters, or grey witches, are three old sisters that share one eye. The triangle pattern we used for the Fates can be filled with different triads based on our needs and intentions. The Fates are the "all purpose" triad: destiny, unfolding of time, causes and conditions. Other triads are more specialized. The darker ones, such as the Furies and the Sirens, are linked to the Brimo, a wrathful form of Hecate. The Graces, the Gorgons and the Graeae are linked to the "witch form" we are working with now.

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Jason Miller - The Sorcery of Hekate - Lesson 5

10:40 - Introduction to the Graces Goddesses of bounty, beauty, mirth, and all good things. There are many of them, but we work with the three main ones, the three sisters that are the inspiration for the Three of Cups in the Rider-Waite tarot.

Aglaia ("splendor"): beauty, splendor, glory. Wife of Haphaestos, the smith of the Olympian gods. Euphrosyne ("myrth"): joy, mirth, merryment. Thalia ("good cheer"): festivity, celebrations, luxurious banquets. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

Aglaia: invoke her to put glamours on yourself, or for health (she is the youngest of the Graces). We link beauty and youth to health. Euphrosyne: invoke her when you want to achieve something that will make you HAPPY: "bring me happiness through X." What I have seen is that she brings experiences more than she brings things. When I called upon her in wealth magic for money, it didn't work out that well. However, if I link it to a happy experience it works much better. Thalia on the other hand is good at bringing things. She is the one to go to if you want material riches. I always phrase it as "a banquet set before me". "Is Jason ever going to share these spells he always mentions?" No, he is not. It's up to you to write yours and insert it into the ritual.

16:50 - Framing the spells to good for other people If you can position yourself in the spell as a link in a chain that links to benefits to other people, the Charites work much better. Even if the main benefit is to you, if you can work benefits for others into the request ("and this is what I will do with X"), it will work better. Make yourself a link in the chain rather than the final recipient.

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Jason Miller - The Sorcery of Hekate - Lesson 5

20:40 - Invocation of the Graces, mantra and visualization If you are going to address a specific Grace after the general invocation, move her name to the front. This is their mantra: IA HEKA IA GRATIA IA KLETA IA IA IA I is related to the Sun, A to the Moon, so IA is a combination of the two powers, and it is celebratory as seen in lesson 1. There are also six "IA", three twice, another mistery you can read into. GRATIA is again latin, and the reason Hekate includes Latin is that these words remind us of English words (in this case, "grace"). KLETA means fame and glory; there is another Grace, the main one in Sparta, named Kleta. We don't work with her directly, but her presence or attributes are included in the mantra. Visualization during the mantra: you see the Graces dance in the triangle, and it begins to rain manna, a golden liquid. Each drop of rain is a syllable of this mantra.

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Jason Miller - The Sorcery of Hekate - Lesson 5

27:27 - Introduction to the Gorgons NOTE: If you are receiving mild psychic attack from the work or other kinds of negative attention, you should definitely include the Guardians in your daily practice. The name "Gorgon" means "dreadful", but some linguists think it just comes from a "growling" sound. Medusa: "guardian" or "queen". Euryale: "wide-stepping, far-roaming", is the second eldest. Stheno: "the fierce, forceful". The eldest of the three. It is said that she has killed more human beings than all the other Gorgons combined. These are indeed fierce beings. They are under control though. I have used them when I suspected psychic attack, to shield both myself and others.

30:47 - Invocation of the Gorgons, mantra and visualization Their mantra is IO HEKA GORGO APOTROPAI (NOTE: in the audio I say "atrope". My mistake, but these are the dangers of recording while in a mild trance. Use "apotropai" instead.) In this case you want to "growl" the mantra a little. Visualization: You are calling on the Gorgons to turn back evil. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

The Gorgons are facing you during the invocation. Their eyes are closed. During the mantra, they turn around to face the outside of the temple, and open their eyes. The mantra circles around your heart. Then it emanates past them in a spiral and awakens them. It arrives to the edge, just past the four Guardians. The mantras start to expand into a dome shaped shield. The flames of the mantra get together and turn into metal scales. These metal scales then take on the heads of the Gorgons: see their faces made of scales.

34: 07 - Gorgon shield vs. Gorgon amulet This is essentially a shielding technique. Can you evoke the Gorgons one at a time? I have tried, but haven't got anything useful other than the presence of ferocity. I would not encourage you to ask a single Gorgon for a certain thing; call them together to ask for protection. This is not an everyday technique; it is a very fierce and heavy presence. It is reserved for times when you are going some place dangerous, or handling something dangerous, or people are being aggressive towards you or doing magic against you. If you want to consecrate an amulet to the Gorgons, you can wear it every day. Shielding amulets are more or less inert until they are pinged, whereas if you do the whole ritual you are asking to walk around in that condition all the time. Not a healthy way to live. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

(refer to audio for the specific visualization to consecrate an amulet) NOTE: When you work with the Gorgons, you want to keep Hekate ever present, you need a reminder of their allegiance to her to keep you safe.

From WIkipedia: “In Ancient Greece a Gorgoneion (a stone head, engraving, or drawing of a Gorgon face, often with snakes protruding wildly and the tongue sticking out between her fangs) frequently was used as an apotropaic symbol and placed on doors, walls, floors, coins, shields, breastplates, and tombstones in the hopes of warding off evil.” www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

40:00 - The Graeae These are three sisters who share a single great all-seeing eye. There is much conflicting mythology concerning their looks. Most describe them as old and grey, but they are also described as cloaked in beauty, or part swan. When Hekate showed them to me I saw them as young, blindfolded (not empty eye sockets), but with grey hair, an odd combination of youth and age. They passed the eye between them. Deino: "Dread, terrible" Enyo: "Horror, being warlike" Pemphredo: "Alarm, shock" These names have to do with the passage of time and the fear and dread of old age and death. The Graeae are very useful when you are doing scrying work connected to Hekate. They are sisters of the Gorgons; until you have worked with the Gorgons and internalized the contact with them, stay away from the Graeae.

44:20 - The Graeae's mantra This is the only invocation where you have the classical "do not appear in terrible form etc". That's because the first time I worked with them, they increased my capacity for scrying and showed me my death, wars, and other horrible things. None of which are very useful. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 5

They are not evil, but they are harsh. If you don't ever work with the Graeae, that's fine.

46:00 - A Hekate spell for scrying This uses Hekate Phosphoros. Please use your two torches to illuminate my eyes. Open them to all things that I may see as you see.

47:40 - Using the Graeae for scrying I will have a scrying mirror in front of me. I use a mirror that is black and concave. The mirror must NOT have a frame. You want to create the illusion of a hole in space; as you stare at the mirror, the hole will appear to widen. It is in that space that you can then project your mind and see as if you are looking directly through the eye of the Graeae (not at the eye as I say in the audio). There's no mantric lights associated with the Graeae. I imagine that they come and hold up the mirror. Doing it this way solved some of the problems I got in the beginning. Then it occurred to me that Perseus throws away their eye in the myth, and leaves them blind. The mantra is different: there is no "Heka". Hekate said that this mantra works with pure vowels, and "Heka" would chop up the mantra. This mantra is easily used to induce a trance. Try to increase and decrease pitch as a way to "tune" the vision. www.StrategicSorcery.net

Sorcery Of Hekate Lesson 5: GRACE'S, GORGONS, AND GRAEAE. Included in this weeks lesson is: Lesson 5 MP3 - 56 minutes Study Guide Text of the Invocations  The order of Service does not change this week. The only difference is that you now have the option to replace the Fates with the Graces, Gorgons, or Graeae depending upon your needs.  1. 2. 3. 4. 5. 6. 7. 8.

Opening Winds and Rivers Guardians Call of Hekate Mantra and all the movements with it.  Invocation of the Triad: Fates OR gorgons, or graeae, of graces Mantra of the Triad you chose.  Offering and Close. 

Jason

Invocation of the Karitis IO Hekate ! Karitis Voco! Daughters of sparkling light Thalia, Euphrosyne, Aglaia Beauteous ones who dance eternal through the heavens Stand at my side! Grant me Beauty and Bounty Fairness and Fame And hear my requests at the feast eternal

IA HEKA IA GRATIA IA KLETA IA IA IA

Invocation of the Gorgons IO Hekate ! Gorgos Voco! Daughters of Dead and Terror Euryale, Sthenno, Medusa Keep your flashing eyes focused on danger. Keep your boars fangs sharp as razors Keep your scales hard as steel And your enemies as still as stone By the word of Hekate, my enemies are yours.

IO HEKA GORGO APOTROPAI

Invocation of the Graeae IO Hekate ! Gaeae Voco! Gray Ladies of the Eye. Deino, Enyo, Pemphredo! By Hekates Power I command you Lend me your eye. Hold it before me Do not show me visions of terror and old age and death But only that which I wish to see. A vision of……

IO IA EHHHHHHHHHH

Lesson 6 The Serpent and the Key Audio outline 00:00 - Bearer of the Key 3:10 - Making a magical Hekate Key 17:45 - Consecration and use of the Key 22:55 - The Serpent: Guardian and Messenger 31:40 - The Serpent's Chant 36:40 - The Serpent Rosary

Jason Miller - The Sorcery of Hekate - Lesson 6

00:00 - Bearer of the Key Kleidouchos, Kleidophoros are among the names of Hekate: Bearer of the Key. She is very often associated with the Key, but the key to what? The Key to the underworld, the key to hell. But also the key to the empyrean realm, to heaven, and to the gates of this worlld, the keys that open probability. The key is central in sorcery in general: it evokes everything about the idea of sorcery and mysticism, of the things that lie beyond the veil of consensual reality. Sorcery is about unlocking the doors of knowledge and potential, not just about worship and prayer, which is what many "sorcerers" are happy to stick with nowadays. Belief is not enough for us. We need to see, to know. That's what Hekate wants for us, to have the keys.

3:10 - Making a magical Hekate Key • get a physical key, preferably an inspiring one • doesn't have to be a real working key, but it shouldn't be an image; it should be a 3d key. • it is going to be a talisman, something that you wear and use almost as a wand in some operations • after you get the key, at the next new moon you present the Key to Hekate and ask her to bless it with the following ritual:

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Jason Miller - The Sorcery of Hekate - Lesson 6

Hekate keeper of the Threshold Enodia keeper of the Roads Kleidochos keeper of the Key Bless this key as a tool of sorcery May it open the gates of Hades and Heaven And all entrances on earth Aphrattos, nameless and boundless, Consecrate the Key that opens all gates That I may wander the roads and realms That I pass freely between worlds and wonders.

• the term Aphrattos, "nameless one" speaks to her ability to be anywhere, to appear anywhere, to go anywhere • you are going to carry the key with you for seven days, and touch the key on seven different locks, one per day (someone asked in the Hut if you can touch all the locks in a shorter time; yes, you can) • as you touch each of the locks, you say: "Hekate Kleidochos, unlock the ways". • It doesn't have to be done ceremonially, just walk in, touch the key to the lock or door knob, whisper the words to yourself, and keep walking.

The sequence of the locks is as follows: 1. A local cemetery, preferably one with a gate, or even just a padlock. If the cemetery doesn't have any of that, just touch the edge of the door. This opens the underworld. If it is possible, the cemetery should be one you might be able to take a midnight walk in, in the near future. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 6

2. A church. We need a temple to connect to the heavens and balance the underworld influence, but there aren't any Hekate temples around, and the churces form a strong, ubiquitous network of places where people constantly turn their minds to the heavens. What they believe about that empirian realm in their particular tradition is irrelevant in this case. 3. Your own home. This way we link it to ourselves. The home, of course, is also the place where these workings are done. 4. A bank. If the door doesn't have a visible lock, again, no problem, just touch the door. This is the place where wealth gets accumulated, it's the power of increase. 5. A store. Your favorite store is fine, as is the grocery store. This is where money flows, where it moves, where it passes hands. 6. A police station or a court house, a county seat. The idea here is to get the law and the forces of politics on your side. I prefer the court house, mainly because I don't live a life where I get in conflict with the police very often. 7. A hospital. The place were we go to get well, if something happens to us, but also the place where we are born and many of us will die. It is a place of emergency, where the waters of life and death are poured.

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Jason Miller - The Sorcery of Hekate - Lesson 6

17:45 - Consecration and use of the Key At the next new moon/Supper, ask her to seal the power of the key, that it will always be the door opener, the universal key, that it will open any door, and be used in any spell. Consecrate it with these words: Kleidophoros, seal the power of this Key That I may bear it and use it to unlock the Mysteries. After you have done this, you can then go and touch the key on other doors to accumulate their power based purely on need, if you get to need approval for something, for example. The key can be used in spells. For example, if you have an issue where you feel blocked, you can create a spell where you have a parchment that explains what you want, the doors that you want to have opened. Then you cut a literal keyhole in the parchment, you do the usual ritual, and then in the front of Hekate, or the Fates or whatever is appropriate, and you put the key in the "lock" as if to open it.

22:55 - The Serpent: Guardian and Messenger The Serpent is the last piece that we envision in the Mandala. There is no visualization, just the acknowledgment of its presence. Inside the gates, but outside the triangle, flows this Serpent energy. We work with it through the Serpent Song (see below). Hekate is often accompanied by the Serpent; she is serpent girdled, has serpents in her hair. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 6

The Serpent is part guardian, part messenger; it is the Serpent energy that takes the spell and brings it out of the mandala. Serpents are ever present in the traditional mythologies around the world. They are almost always guardians or messengers; they're not clearly fleshed out, they are not central to the narrative, and yet they are ever present. In this work, we think of ourselves as friends of the Serpent, as serpent charmers, or serpent bearers.

A good place to start additional research.

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Jason Miller - The Sorcery of Hekate - Lesson 6

This one is more in depth, but also a lot more expensive.

The Serpent is "complete in the elements". Dragons breath Fire and travel through Air; Serpents live underground, and in the water. The Serpent is the carrier of sorcery, similar to the "serpent power" that lives in the body. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 6

31:40 - The Serpent's Chant I got this song from Stephen E. Flower's "Fire and Ice", his book on the Fraternitas Saturni.

It can be chanted or sung after the triangle goddesses. There is no need to invoke the serpent as it is ever present.

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Jason Miller - The Sorcery of Hekate - Lesson 6

O OPHIS O ARKAIOS! (O serpent! O ancient one!) O DRAKON O MEGAS! (O Dragon!  O Great One!) O EN KAI O ON KAI (Who was and shall be) O ZON TOUS AIONAS TON AIONON! (The life-force of the aeon of aeons!) META TOU PNEUMATOS SOU! (May your spirit-force be present!) At times you may hear me chant this without the “TON AIONON”. This is to preserve consistent meter. Most of the time though the TON AIONON break in the meter adds a certain power. Experiment with both and feel free to alternate. If the operation calls for it, I sometimes add the following lines from the invocation of the Headless one from the PGM. The lines fit perfectly. EGO EIMAI E CHARIS TOU AIONOS! (I am the grace of the aeons) ONOMA MOI KARDIA PERIZOSMENE OPHIN! (My name is the heart girt with the Serpent!) When asked to teach about the Serpent, Hekate said that I already had the right song, the perfect way to call it. While it was not transmitted by Hekate, it has now been integrated in this work. The Serpent can be called either before or after Hekate when we are doing important work, and asked to carry out our sorcery; but even when we are not working on anything special, the Serpent can be invoked just to give him offerings.

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Jason Miller - The Sorcery of Hekate - Lesson 6

Everything "rides" upon the Serpent, even the mantra light chains can be seen as flowing serpentine energies.

36:40 - The Serpent Rosary My Hekate mala is made of snake bone. Hekate rosaries need to have 100 beads, made of materials associated with her. Mine has 88 serpent vertebrae. Hekate had me add 4 fire agates and 8 beads of human bone. The 4 fire agates stand for the 4 guardians. Why 4 fire agates instead of 4 different stones for 4 different elements? Hekate's answer was that from outside the mandala, the protection of the guardians looks like hellfire; it's not just about the elements. Snake vertabrae need to be alternated with the smallest wooden beads you can find, so that they don't interlock. They also make it look much more like a real spine. The consecration of the mala is done with a short spell similar to the Key. Present it, count it and optionally rub it with this Hekate Oil: Drop of Essential Oil of Patchouli Drop of Essential Oil of Annis Almond or Olive Oil as carrier with Valerian Root Dandelion Root Spanish Moss Mullein Sulfur Star Anise Wormwood www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 6

You can add black dog hair if you like, and substitute Black Pepper Oil for one of the top two oils in a pinch. This heats it up a bit and makes it closer to Black Arts Oil. You can also add bits of Aconite if you feel like growing some. I used to, but no longer.

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Sorcery Of Hekate Lesson 6: KEY AND SERPENT Included in this weeks lesson is: Recording of the lesson. Kleidos Pompe Text Serpent Song Study Guide Here is a photo of the Hekatean Rosary. Important Notes on the Rosary: 1. I am not providing any beads. In the lesson I speak about an arrangement for the human beads, but that happened for the first cycle only. I do not ship any physical items. 2. Students can use the group to arrange someone to buy a Human Bone Mala, break it up and distribute it. I AM NOT RESPONSIBLE FOR HOW THIS GOES. If it happens I suggest someone take payment and addresses beforehand, order the mala, communicate to everyone about shipping updates. 3. It is best to Make the Rosary as described. Even if you can't do it right now, you can set it as a goal for the future. There is nothing wrong with taking a year or more to construct a tool that is supposefd to last your lifetime and be passed down after death. 4. If you want to make substitutions here is a list of what you can do in DESCENDING ORDER OF PREFERENCE. Remember the Cheese Sandwish Rule: When you substitute something, it is no longer the same thing. That doesn't mean its inherently worse. Its just not the same. If you change a few things here and there, it is still basically a version of that thing. If you change most things, it becomes someything completely different. EIGHT HUMAN BONE BEADS: These can be repleaced with beads carved to look like human skulls that are made from animal bone. If you don't want ones made of bone, then get ones made of wood or a seed. If you can't or don't want those, get some ceramic skull beads. Color is your choice.

100 SERPENT BEADS: If you can't get these replace them with plain bone beads. The type of bone doesn't matter. If you don't want or can't get bone beads, then use 100 beads that are relatively plain. They sdould not be carved or colorful unless they happen to be carved to look like snake vertebra, but I have never seen those. 4 "FIRE AGATE" BEADS: Did you notice how I put Fire Agate in quotes? That's because when I made my own Rosary, Hekate led me to a street fair (A Voice in my Head literally said "Pull In Here Now!") where my beads were being sold as Fire Agates. I do not believe they are real Fire Agate. They might be glass for all I know. Get something that looks fiery and is translucent. THE OVERALL PATTERN MUST BE FOLLOWED. If you decide not to make the Rosary according to the instructions THAT IS FINE, just realize that its not the same thing and will not convey the same benefits. If you make a Rosary with 100 regular beads, and four serpent beads, that is not the pattern. The Serpent Beads convey both Hekate's presence and power through 100, and the Serpent which carries our magic. The Fire Agate beads are the Four Guardians. They are not four different elemental colors because the Rosary is a tool of active magic and all the guardians benefit from the kinetic nature of fire. The Eight Human Bone beads are for a group of spirits known as "The Eight". They get their own lesson towards the end of the course.

KLEIDOS POMPE The Procession of the Key

Present the key to Hekate by laying it in front of the statue or image of Hekate and asking she bless it. If you do not have an image of Hekate simply hold it in your hand and hold it out when you are doing the rite. Visualize that she lays her hand upon it.

Hekate keeper of the Threshold Enodia Keeper of the Roads Kleidochos keeper of the Key Bless this key as a tool of sorcery May it open the gates of Hades and Heaven And all entrances on earth Aphrattos, nameless and boundless, Consecrate the Key that opens all gates That I may wander the roads and realms. That pass freely between worlds and wonders. Over the next seven days touch the key to the locks of a cemetery, a church (or synagogue, temple, ashram, mosque, etc), your own home, a bank, store, police station (or courthouse, or town hall), and a hospital. Re-present the key at the next supper and…

Kleidophoros seal the power of this Key That I may bear it and use it to unlock the Mysteries.

THE SERPENT SONG This can be chanted or sung after the triangle goddesses. There is no need to invoke the serpent as it is ever present. O OPHIS O ARXAIOS (O SERPENT! O ANCIENT ONE!) O DRAKON O MEGAS (O DRAGON! O GREAT ONE!) O EN KAI O ON KAI (WHO WAS AND SHALL BE!) O ZON TOUS AIONAS TON AIONON! (THE LIFE-FORCE OF THE AION IF AIONS!) META TOU PNEUMATOS SOU! (MAY YOUR SPIRIT-FORCE BE PRESENT!) At times you may hear me chant this without the “TON AIONON”. This is to preserve consistent meter. Most of the time though the TON AIONON break in the meter adds a certain power. Experiment with both and feel free to alternate. If the operation calls for it, I sometimes add the following lines from the invocation of the Headless one from the PGM. The lines fit perfectly. EGO EIMAI E CHARIS TOU AIONOS! (I AM THE GRACE OF THE AEONS) ONOMA MOI KARDIA PERIZOSMENE OPHIN! (MY NAME IS THE HEART GIRT WITH THE SERPENT!)

Lesson 7 - The Dead Audio outline 00:00 - The dead are not whole 08:20 - About becoming Mighty Dead 19:46 - The relationship between Hekate and the dead is based on compassion 32:42 - Working with individual ancestors 35:09 - Working with specific local dead

Jason Miller - The Sorcery of Hekate - Lesson 7

00:00 - The dead are not whole In the mandala, the dead are gathered outside the gates, and they "flow". Beyond them are the spirits that were never human, the ones Hekate call the Monsters (Empusae, Mormo, Gorgo..) The dead "flow" because Hekate showed me something that looks a lot less like classic greek underworld and more like the Kalunga in the congolese religion, something that flows around us. The dead are not whole. We have the concept of the multiple bodies for the living, and such things as losing pieces of the soul etc; strangely, when we talk of the dead we talk about them as each one was a single, cohesive spirit that contains the whole of what a person always was and always will be. In reality, in many traditions there are different parts of the soul that break up and dissolve, as the ego dissolves after death. And this becomes the flowing "ocean" of the dead. It's not that there isn't something individual that can be pulled up, a kind of resonance, but it is never exactly the same. Great figures, like St. Cyprian, take on different qualities they clearly never had in life. When one calls a famous spirit, they call upon the historical figure, but also upon the legends and projections that are laid upon them, and upon a part of that being that is just an echo, whereas another part of them has moved on completely.

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Jason Miller - The Sorcery of Hekate - Lesson 7

08:20 - About becoming Mighty Dead A question I was asked: "Why would I not want to become one of the Mighty Dead, since the continuity of conscience would allow one to keep working on your goals?" The answer goes back to this idea of the soul as made of different parts, and also to things Hekate has told me, and to being a bit humble about what I think I know about the afterlife. In the course of my psychic travels, I have met practitioners who have attempted to become Mighty Dead by crystallizing their ego. But do you really want to be you, in this ego, for 100.000 years, without a body? I consider the main point of spiritual practice to be transcendence, about becoming MORE; why would I seek to crystallize Jason Miller as a snapshot of what he is now? The spirits that I have met that managed to crystallize their spiritual bodies to the point that it won't decay are essentially trapped as ghosts. I asked Hekate, I said, this is classical greek, the great dead, the heroes, the invocation of them, how do we become as them? Her answer was: other people have to remember, invoke you and elevate you that way. Then the parts of you that remain will be blended with other powers, with Hekate's essence. You have to become someone worthy of being immortalized. It was the great deeds of the greek heroes that made people remember and invoke them. Same thing with the saints. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 7

Make your life worthy of being remembered, as a sorcerer, or a businessman, or a family man, make it so that people remember you. There is no ritual. Rituals done with that intent will do more harm then good; they will delay you on your path, and they go against the very nature of "going beyond", "becoming as Hekate is".

19:46 - The relationship between Hekate and the dead is based on compassion The horde of the dead that travel with Hekate (untimely, violent dead, unloved dead, unburied dead...) is there because of her compassion. These are trapped, restless beings, and Hekate takes care of them, gives them purpose. She makes them available for sorcery, one of the more classic and oldest levels of Mediterranean sorcery. It is said that Hekate took the place of maidens who were sacrificed before battle. You shouldn't have this idea of Hekate as queen of hell; she is a psychopomp, like Hermes.

23:50 - Contacting ancestors and local dead Next time you enter the mandala, visualize things as you normally do. Outside of the gates, around the temple, allow yourself to feel, identify with and meditate on the flowing dead. Think of the time before you were born. Something you have already gone through. But you relate it to the time after you have gone. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 7

Then think of everything that makes you you, not only previous lives, but your ancestors. Think generationally, in layers. You feel the flowing dead, and you think "my parents/ grandparents are there with them." No ritual, a personal moment of contemplation. Then the deeper layers: it's almost like a ladder you can climb back along your deeper and deeper level of ancestry. Feel them psychically, just be open, reach further, and further, and further. Keep going back in orders of three: 3 generations, then 6, then 9...etc. You don't have to specifically visualize them, although you can. What you might find is you feel a resonance from outside the mandala. The ancestors are also acknowledged in the Hekate Supper. After the ancestors, you can try and feel the local dead, and the untimely dead.

32:42 - Working with individual ancestors No ancestor altar is necessary, but when Hekate has had me do workings with my ancestors she has had me sit in front of a very plain altar with just a glass of water, a small bowl of food, a picture of that person, and reaching back through the ancestral line.

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Jason Miller - The Sorcery of Hekate - Lesson 7

A bit like a dumb supper. No need to have a special ritual or equipment, you are already connected through your body, your bloodline. This is different for people who are adopted but wish to connect with the ancestors of their adoptive parents. This is a valid practice, people have been successful with it, but it requires some kind of physical link, as your DNA is obviously from another line.

35:09 - Working with specific local dead You have your charged key. If not, save this rite for after you've consecrated the key. Pick a night, regardless of the moon phase. Any night of the week. Take a bath with three ingredients: Dandelion root Mullein (spirits of the dead; in old days people would burn mullein stalks for summoning the dead). Mugwort (associated with dreams) If you want you can replace one of them with Wormwood (visions, one of the main ingredients in absynthe). In spring/summer, you can use the Dandelion flowers. They are associated with the underworld, and one of Hekate’s main plants. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 7

The bees have often been seen as psychopomps, and are deeply associated with dandelions.

Dandelion tea can also be drunk. It opens up passages and pores, and is related to the opening of the ways between worlds. You make the tea, you cover yourself in it (soak in the bath, and don't wipe it off). You do the Gate of Heka meditation (covered in TSS). Done in conjunction with the Hekate work, the moments between breaths start linking together, and you start experiencing this otherworldliness. The moment between when the breath "stands still" is the gate to the world outside of time. Drive or go to the cemetery. If you can avoid speaking to anyone, that is best. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 7

Touch the key to the threshold and walk inside. This has gained you entrance. Once inside, you can pray to Hekate: Chtonia, open the ways of this boneyard Anassa eneroi, awaken the dead and have them obey me as I speak in your name Nyktoporos, night-wanderer, show me which spirits are in nead of aid and can become powerful allies

At this point it is about attention. It's about entering the subtle world of the boneyard. Every graveyard is different. You should look at what graves stand out, who they are. What areas are higher, or nearest a tree that grabs your attention. If you have any kind of psychic sense at all, the bath will awaken it and will attune you to the world of the dead. You will be able to sense how each grave is a portal into the aggregates that are left behind, into the parts of the soul that remain. It's just about going through and make a small offering: a coin whiskey, etc. You might want to bring a cypress branch. It is another Hekate plant. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 7

You just brush the top of a grave with it, and it brings that spirits upwards in a gentle way. You shoud approach the dead gently. You CAN run into issues, such as wrathful dead, and you rely on Hekate to protect you. I have not ever run into any issue while doing this night wandering. What you are doing here is making allies. A writer can help you get something published, a soldier can help defend. Move through the graveyard and get to know these beings individually. You will sometimes sense them during later work, on the periphery of your mandala. If you have a graveyard where you won't be disturbed, you can sit and enter the mandala directly in the graveyard. In this case, you can add to the basic mantra "Io Heka Io Ho" these others: • Io Chtonia, Io Ho • Io Nyktipolos, Io Ho • Io Edonia, Io Ho

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Jason Miller - The Sorcery of Hekate - Lesson 7

If you meet a spirit you would want to work with, you can grab some graveyard dirt and leave an offering in exchange (follow the instructions in the SS course).

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Lesson 8 - The Dagger Audio outline 02:25 - Outer Dagger: Infinity 08:30 - Inner Dagger: The Axis Mundi 11:40 - The Secret Dagger: The nature of the mind 16:40 - Consecration of the Dagger 46:35 - What do you do with the Dagger?

Jason Miller - The Sorcery of Hekate - Lesson 8

02:25 - Outer Dagger: Infinity We have an outer, an inner and a secret dagger. Outer dagger: the physical dagger, it is representative of "ever cutting asunder". We can think of going beyond as moving outward and larger: house > street > neighborhood > city > state > country > planet > solar system... But we can also take that journey INWARD, towards the fundamental nature of reality. This is what the dagger excels at: a dagger takes things apart. You can keep piercing, cutting and rending everything apart, down to the tiniest constituents. The idea here is the barrier between formlessness and form, between something and nothing. The dagger is representative of the lack of substance in any single thing: everything can be broken down, and that is yet another way we find infinity. Infinity paradoxes: "Any line segment can be broken down to an infinite number of points, so why does it not take an infinite amount of time to travel from one point to another?" It is embracing these paradoxes in deep meditation, contemplation and ecstasy with Hekate's utmost nature that will get you to the point where the big sorcery takes place, where big changes can occur.

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Jason Miller - The Sorcery of Hekate - Lesson 8

08:30 - Inner Dagger: The Axis Mundi The dagger represents the Axis Mundi, the world pillar. Why a dagger instead of a wand? Hekate has given no indication tha a wand is to be used in any of her work. The dagger is the Axis Mundi because it is not just the pillar that unites them: it pierces through them. It is the ladder as well as the pillar. In ourselves, it is the central channel, where all of our sorcerous actions and energies are taking place. If you contemplate the Axis Mundi and you concentrate on your body, you can feel how the central channel can extend downward, down through you, slicing down into the lower worlds, and upward into the higher worlds. You can feel how your body is "suspended" on this axis. The dagger is representative of this long and piercing thing that moves through all other appearances.

11:40 - Secret Dagger: The nature of the mind The dagger represents the true nature of mind and awareness itself, in that it cuts through what Hekate calls "common thought". By this she means thoughts that are generated by things that are not you: your upbringing, the media, how the day has been, food, etc. The Gate of Heka is part of this arcana: the moment between breaths is a point like the point of the dagger. When we focus on this point, it is like pushing the dagger in, in that the point gets larger and larger, and we are able to inhabit this space out of time, through the grace of Hekate. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 8

When you link it with the Hekate work, it will grow, and you will be able to have visions and experiences when keeping the mind focused on that point. If you think of the mind as cutting, you can think of meditation as a cutting process: you cut away illusions until you uncover a deeper and higher awareness that is beyond description. The dagger is symbolic of this cutting through.

16:40 - Consecretion of the Dagger Refer to a separate document for the full ritual instructions. It can be done on the New Moon along with the feast and everything, but it doesn't have to. The Dagger cuts through whatever the circumstances are, so we don't need to wait for "the stars to align". Appropriate places to perform the rite outside: crossroads, the woods, a sacred spots, a hilltop, a graveyard. If you can't do that, your back yard will do. Failing that, it is acceptable to do it in your apartment, in which case you will want to drive the dagger into the ground somewhere outside. You can NOT use a flower pot for this. It must be planted in the earth. If you can leave it a full 24 hours, that's best, because symbolically you are going to unearth it. If not, a few minutes before the ceremony will do. The dagger as the Axis Mundi: you can find the infinite by going wider, and you can find it by going smaller, narrower. You can use the Fates’ mantra, but you don't have to.

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Jason Miller - The Sorcery of Hekate - Lesson 8

We use the Fates here because the dagger is linked to Atropos, as well as the Furies and other spirits. Atropos is there to silently oversee the consecration of the dagger. If you cannot heat the whole knife, just use the tip. Chtonia: is used in each invocation because it is recognizing the earth, the iron, the nature of the dagger as coming from the iron from the earth Brimo is a goddess who is terrifying. It means fearsome, raging, roaring Kourotropos: the nurse maid. It is Hekate overseeing a child into life. What incense to use: any black arts incense, or even frankincense. Also, Dandelion and any of the herbs we talked about are fine. Obviously, you don't want to burn the psychoactive ones. Pass the knife through: after you take the knife out of the water, "stab" it through the smoke, and then slowly, ritually slice it. Soteria: the empyrean Hekate. Used here because the smoke moves upward. Notice that the order of the elements used in the ritual is the same that we use in the Pillar and Spheres: earth, fire, water, air. The reason for this arrangement is again the forging of something. "Sever the cord of life into death That my enemies may suffer the final fate" www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 8

One of Hekate's specialties is wrathful work. So when working with her on a given problem, it is sometimes best to find the wrathful solution, even if it is constructive. If you are building a business and you want call on Hekate, "overcoming obstacles" will probably work better that calling on her to build stuff. Other spirits called in association to her, like Jove and Helios, can take care of the constructive part. "Stab deep into the underworlds that I may descend to the core" The idea that the deepest underworld is linked to the blackest space is something that she brings me back to again and again. This is relevant not only to this work but also to the ongoing uncovering of Goety in the world in general. Bor Phorba etc: Barbarous work from the PGM often associated with Hekate. Azzybia: in vision, I have seen it as the sound of a blade going through air Phet: a popping sound (also appearing in tibetan Tantra, a "shattering" syllable), it appears in the PGM in curses and such, sometimes with a sybilating SSSSSS sound before it. You hold the dagger in your hands, you stay silent and you contemplate the nature of the dagger until you feel Hekate's hand upon the dagger, and I mean physically. It might press it down or lift it up, but you will feel a weight change.

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Jason Miller - The Sorcery of Hekate - Lesson 8

46:35 - What do you do with the Dagger? We will discuss more elaborate operations in further lessons, but here are some basic ones: • you can move it through the air to mark a boundary • you can cut a circle in the earth, like a small trench, and then fill it with salt to create a physical boundary, or even with sulfur and then light it on fire • to rend the veil: when you are on your cemetery walk, you can cut doors in space and step through them, yet another way of reaching a more subtle experience of reality She is all about the transvocation: pulling her existence into yours, and your existence into hers. • meditate upon the dagger in front of you and think of your mind as the dagger as you meditate • cut symbols in wood and talismans • cut herbs

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CONSECRATION OF HEKATE’S DAGGER PLANTING THE DAGGER This rite is best performed outside. It begins by planting your dagger into the ground and leaving it there. If you can leave it a full 24 hours before your consecration that is best, but if not it can just be in the ground a few minutes before your ceremony. If you are going to perform the ceremony inside your temple, you can plant the dagger outside and take it to your temple, but it is best if it can be planted at the spot that you will be consecrating it. As you plant it in silence consider that it is the Axis Mundi. The blade reaches downward into the deepest reaches of reality. The handle rises from the earth like Mt Olympus. The entirety of reality is revolving around that spot. Keep your hand on the daggers handle until you feel that connection to the stars and the underworld. You can take note of what stars are right above you. Leave the dagger in place for either a full day, or as long as it takes to begin the ceremony. UNEARTHING THE DAGGER If you are performing the rite where the dagger has been planted, the dagger should be positioned between you and Hekate. If not, imagine that Hekate is there at the location of the dagger. Imagine that Hekate is kneeling in front of the dagger with her hand holding the handle. As you take hold of the dagger she lets it go and stands up. She has passed the essence of her dagger to yours. Pray: OH HEKATE CHTHONOS! OH HEKATE ASTRAEA! I unearth this metal in your name. May it be as unbreakable as your legacy. Open the mandala as normal with the Fates at the corners of the triangle. Perform the call of Hekate up to and through her mantra. You do not need to perform the mantra of the Fates.

HEATING THE DAGGER If you can start a fire in a thurible that is best, if not a candle will work. Hold the blade of the knife over the flame and let the metal get hot. If its trouble to heat the whole knife, just heat the tip. HEKATE CHTHONIA! HEKATE BRIMO! I forge this knife in your name. May it be as deadly as the flames of Tarterous! COOLING THE DAGGER Plunge the tip into a chalice or bowl of water. HEKATE CHTHONIA! KOUROTROPOS! I quench this dagger in your name. May it cut the cord that brings us to life, and the other that brings us to death. SMOKING THE DAGGER Pass the dagger through incense smoke. HEKATE CHTHONOS! HEKATE SOTERIA! I stab and slice this dagger in your name. May it vanquish evil and strike at heart of all things! FINAL CONSECRATION Hold the dagger in front of you for Hekate to bless it. O Holy Dagger. Conqueror of continents Your tip is the very center of all worlds Your razor edge rips them asunder. Severing Death from Life Form from Formlessness Existence from void Void Peirce the space that surrounds me That I may mark it between the worlds Cut the cord of the unborn into life

That spirits and spells may be given birth. Sever the cord of life into death That my enemies may suffer final fate Harvest the herbs of craft from the ground That they may serve the weaving of will. Rend the veils of the heavens that I may ascend to the stars. Stab deep into the underworlds that I may descend to the core. Liberate me from the bonds of common thought That I may move forever beyond IO HEKA IO HO BOR PHORBA PHORBA BRIMO AZZIBYA PHET! Hold the dagger with your eyes closed. Stay silent and contemplate the nature of the dagger

Lesson 9 Brimo and the Furies Audio outline 00:00 - Hekate as Brimo 22:10 - Notes about the ritual 29:50 - The mantra for Brimo 36:00 - The Furies

Jason Miller - The Sorcery of Hekate - Lesson 9

00:00 - Hekate as Brimo The form of Hekate we have worked with until now appears primarily human. But just like the triads in the mandala can be changed according to the nature of the ritual, Hekate too, can assume different forms. "Brimo" means terrible, terrifying, roaring; as an epithet, it has been applied to other goddesses such as Artemis and Persephone. But it's especially Hekate it has been applied to, especially in the PGM. She is even referred to as Brimo, mother of Brimos (mother of terrors). So this is the name I use for the chtonic, wrathful, atavistic form of Hekate. This requires both a different visualization and a different call. Every part of the ritual stays the same up until the call. __________ The Call of Brimo invokes Hekate in atavistic form: animal heads, fiercer accoutrements. It is called in wrathful work such as curses and strong bindings, as well as when you are exploring the darker and more extreme side of things. Not only is this useful in sorcery, but it also has it's mental or mystical aspect, where we are confronting the passions of the mind out of balance. We are allowing these things to manifest, take shape and be anchored into Brimo. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

Visualization She has a central head in the form of a black dog. Her right head is in the form of a screech owl. Her left head is in the form of a serpent. All these animals are associated with graveyards and night terrors. But of course, we also have a different being for each level: underground, earth, and sky. This is a form she revealed to me, and at first, I was reticent, as the owl head is almost never found in historical sources. The owl is usually associated with Athena and wisdom. She said the owl is not only the predator of the night, he is also the guardian of night's wisdom, specifically the night's starry wisdom. She connects the owl with the "aerial" mysteries of darkness and night. Whenever we have deities wearing animal heads, we have to assume these stand for the base passions, what is moving us, and what we are drawing upon here. We draw on our most animalistic, atavistic, instinctual nature. This nature is not reveled in, but we cease to deny it, and instead assimilate it. With Brimo, we are invoking a form of the goddess who fully embraces her material nature, the underworld and the lower nature of things: it's an embrace of ferocity and feral nature. __________ Her torso: a loose black robe wet with blood, as if she just walked through a battlefield. The robe is long, it drags on the ground. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

Her feet are bared, covered in earth and blood, and are firmly planted on the ground. When I can see them, Brimo has only two legs, but usually it is just a robe that goes down to the ground. In some of the visions I have had, the feet almost have claws that dig in the ground; in some cases I have had the sensation that the feet extend into the ground. This form of Hekate is closely connected with the land, it is very local. The arms: only four visible arms. Upper right: a noose made of a severed umbilical cord. She uses it to bind enemies. It has the dual symbolism of birth/separation and binding. One way to look at death is the forcing of...rebirth. This is sort of the dark side of the Kourotropos aspect. Upper left: a scourge of nine whips, a cat of nine tails. A punishing instrument. The whips have copper pieces to inflict further harm. The ability to chastise and drive people to force them in a certain direction rather than just harm and kill. Lower right: a large batch of freshly harvested herbs and roots, earth still caked on them, that I understand to poisonous and psychedelic. The ability to poison and drive mad. Lower left: the dagger again, but in this case it is bloody, it has been used. So we have these four "wraths" or "terrible actions": binding, punishing or forcing, poisoning or driving mad, and killing or severing.

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Jason Miller - The Sorcery of Hekate - Lesson 9

Simbolism of the four arms: apart of being symbolic of four, I have come to the conclusion that there are two more arms, but they are deliberately hidden. Those are the arms with the torches: Brimo deliberately witholds the light. She plunges you into darkness to let you confront your fear. You can think of these two arms as hidden under the robe.

Umbilical cord noose

Scourge of nine whips

Herbs and roots

Bloody dagger

I was going to call it the Confrontation of Brimo rather than the Call of Brimo, because this is what it was for me when I started working with her. It drew up a lot of instability, passion, anger and anxiety. So only work with Brimo at times when it's appropriate. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

If you find yourself more prone to these kinds of emotions but are at a point in your life when you cannot afford to be, by all means put this work off until you can do it safely. Don't do it at a time when your life needs to work like clockwork.

22:10 - Notes about the ritual Contrary to the first form of Hekate, this one came from the mantra. I "tested" the mantra and got the vision during the first ritual. The first time I worked with her in this form, I went into the woods, a part I knew very well. No candles. I laid out chicken hearts as an offering. I started doing the mantra because I wanted to experiment with it, see how she would respond. This is the call we add to the usual ritual when working with Hekate as Brimo: Hail many named mother of the gods, whose children are fair Hail mighty HEKATE of the threshold, key holder of the world Hail to thee ENODIA, keeper of the four and three way crossroads Nether, nocturnal and infernal one By serpent's hiss you raise power from the ground By dog's howl you gather them to you By owl's screech you send them forth Ereshkigal Queen of the Dead Nebotosoaleth Disturber of Dreams Aktiophis Wielder of Witches' Craft Brimo whose spells crackle like the fires of Tartarus Whose image strikes terror in the night And whose gaze penetrates and paralizes www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

The call is very simple and short. It starts like the other call because this is not wholesale yielding into fury, passions and urges; on the contrary, Brimo helps you become more aware of them and thus better keeping them in check. So we don't want to loose the queenly aspect of the deity. "By serpent's hiss you raise power from the ground." By power she means the power of earth and plants on the physical. In terms of the energetic spectrum it is Serpent power and Earth power. And of course, it means all kinds of spirits of the dark, the dead, and those she calls the Monsters. "By dogs howl you gather them to you." Note there is no injunction like "appear, stand with me, hold me" etc. It is simply the visualization: you are acknowledging it more than conjuring it. Nebotosoaleth is not always related to the disturbing of dreams, but in this case it is a terryfing form of Hekate.

29:50 - The mantra for Brimo PHORBA PHORBA BRIMO AZZIBYA! BOR PHORBA PHORBA BRIMO AZZIBYA! Sometimes with this mantra I go a little more free form, and if the instinct arises, I stop counting the mantras and I just hold the rosary, at times I squeeze it tightly to draw the snake bones into my palm. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

Then I sit in silence, and if I had candles, I extinguish them. Doing this for prolonged periods in completely dark rooms can be a very powerful experience. Visualization for the mantra: we can see it spin out of ourselves in all directions. Azzibya: razor blades that slice into reality Brimo: shaking things Phorba Phorba: pushing away, pushing over and toppling, to subdue people (often used in protection too). Don't use the mind in too conceptual and refined a way, as this will prevent you to really giving yourself over to the mantra and it's effect. Just let the mantra shake, cut and destroy everything around you, "feel" the apocalypse around you, and it will be a potent experience.

36:00 - The Furies Brimo works well with the Fates, so you can keep those on the corners of the triangle. The Erinyes or Furies are dark spirits of vengeance. They live in the depths of Erebus, created from the blood of Uranus when Cronos/Saturn cut off his penis and threw it into the sea. They are called upon to deliver all kinds of vengeance to people throughout greek mythology. You can see them as fearsome winged females with exceedingly sharp talons.

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Jason Miller - The Sorcery of Hekate - Lesson 9

Alecto: unceasing anger, anger you cannot get rid of (one of the typical reasons for vengeance, often because the injustice is too great to let go of) Megaera: grudge. To hold someone accountable. Tisiphone: murder or retribution. Tisis is murder from the gods, so it specifically refers to divine retribution. The Erinyes' mantra is calling upon curses, mania (driving people into madness) and justice (the implication being that they receives what wrath is due them). Please don't call upon the furies lightly. You don't need to work with the Furies to work with Brimo. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 9

IO Brimo! Erinyes Voco! Dwellers of Erebus Alecto, Megaera, Tisiphone Terrible unceasing avengers Born of the blood of heaven. Attend and hear! Grant me retribution against those who have wronged me. IA ARAI IA MANAI IA DIKAI The Furies can be aimed widely instead of at specific people. You don't need to have a name of a specific person; you can send them against a situation. You can pick an injustice. If you know the victim of an injustice, but not the perpetrators, let them hunt him or her. They can be used in conjunction with protection magic, where you are using the Gorgons to protect yourself and the Furies to attack the opposition. When I have a link, for example a wax doll, I use the dagger to stab and hack it. When I'm done, I "throw it to the Furies", usually in a graveyard, when they will further rip it apart. The mantra flows between the Furies, and as it flows, they speak the mantra too, they are driven into a fury and a mania themselves.

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VISUALIZATION OF HEKATE BRIMO HEADS:   

Central head of fierce dog. Right head of Screech Owl Left head of Serpent

LEGS:  

Bare Feet covered in blood Planted firmly on the ground.

ARMS:     

Four visible Arms – Upper right carries a noose made from umbilical cord Upper left hold a scourge with nine whips Lower right holds a batch of herbs and roots that I understand to be poisonous and psychedelic Lower left carried a straight bladed knife.

TORSO: 

Loose Robe that is black and bloody and drags the ground.

THE CALL OF HEKATE BRIMO Hail many named mother of the gods, whose children are fair Hail mighty HEKATE of the threshold, key holder of the world Hail to thee ENODIA, keeper of the four and three way crossroads Nether, nocturnal and infernal one By Serpents Hiss you raise power from the ground. By Dogs Howl you gather them to you By Owls Screech you send them forth Ereshkigal Queen of the Dead Nebotosoaleth Disturber of Dreams Aktiophis Wielder of Witches Craft Brimo who’s spells crackle like the fires of Tarterous Who’s image strikes terror in the night And who’s gaze penetrates and paralizes

PHORBA PHORBA BRIMO AZZIBYA! BOR PHORBA PHORBA BRIMO AZZIBYA!

Invocation of the Erinyes IO Brimo ! Erinyes Voco! Dwellers of Erebus Alecto, Megaera, Tisiphone Terrible Unceasing Avengers Born of the blood of heaven. Attend and hear! Grant me retribution against those who have wronged me. IA ARAI IA MANAI IA DIKAI

Lesson 10 - The Sirens Audio outline 00:00 - The wiles of the Sirens 8:35 - When to use the Sirens and how to do it safely 14.00 - Performing the ritual 20:50 - Deeper in the ritual 27:00 - Practical uses

Jason Miller - The Sorcery of Hekate - Lesson 10

00:00 - The wiles of the Sirens The Sirens are the last of the sorcerous triplicities; they were revealed to me last, because Hekate assured me they are the most dangerous to the operator. In terms of aggressiveness, the Furies are more violent, but they are also much more easily constrained, or "channeled". The Sirens are dangerous because of their seductiveness. We are mostly familiar with them through the stories of Odisseus and Jason in greek mythology. So when Hekate first told me to invoke the Sirens, I had this idea that they were misunderstood feminine power (the later Christians interpreted them as purely sexual seductresses). Unfortunately the Sirens' power of enchantment does go way beyond mere sex appeal. They appeared to me as beautiful women with completely human bodies, though the rivers in the mandala surged up and flooded the temple so that they appeared on rocks surrounded by water. What I realized quickly, is that they started make this mental sound that drew me away from the center of the mandala, from Hekate. I had to make an extra effort to switch back to the mandala to constrain them. They have the same effect on women.

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Jason Miller - The Sorcery of Hekate - Lesson 10

8:35 - When to use the Sirens and how to do it safely Hekate had me invoke the Sirens as this enchanting force - as in the Vashya Karma in Indian tantra - but in Hekate's work, they have a cursing influence. This is nothing you would want to use on someone you love, or even in business, unless it is tough negotiation on a competitor or something like that. The Sirens are more useful in situation of difficulty and danger in society than even the Furies. It is rare that we can resolve conflict with simple violence in society; trouble with a troublesome neighbor, for example. Sirens instead are hypnotic. They attack the will. You use them with the intent to lead someone to something that is not good for them. So it is definitely within the span of curse work. You don't have to have Brimo at the center of the mandala (use her only for VERY dark work), you can also do it with Hekate; but you have to accumulate 1000 repetitions of her (or Brimo's) basic mantra in a single session before you invoke them. When working with the Sirens, the spacial relationship with Hekate is a little different. Once you said your 1000 mantras FACING Hekate, you then turn around and give her your back, so that you appear to the Sirens with the protection of Hekate behind you.

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Jason Miller - The Sorcery of Hekate - Lesson 10

14.00 - Performing the ritual During my first contact, they attempted to ensnare me, much like you hear about in demon work in the classical sense. They sometimes appear in a triplicity, but not always, and when they do, it is usually not the same three. But the ones we use are the ones that appeared to Odisseus: Parthenope: the maiden's voice Leucosia: literally white substance (refers to sand) Ligeia: the clear toned one At the end of the mantra: Io Hekate! Sirens voco Sparkling seductresses of the Sea Parthenope, Lucosia, Ligeia lend me your virgin voices enchant, ensnare and ensorcel my enemies blind them and bind them, and make them kneel their ears hearing only this chant of chains their hearts being empty like an open grave IO THELGO NUOS HO Their mantra is close to matching the meter of Hekate's mantra, so if you were singing her mantra, you can continue to do so with the Sirens'. You imagine the Sirens singing this. Their singing doesn't have to match yours. You have to be careful not to tune their song into your own hearing. You want to be able to "hear" it to sense their presence, but at the same time, don't try to pay too much attention to what they are saying. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 10

If at any time you get too distracted in this mantra, switch right back to Hekate's, and feel her presence at your back.

20:50 - Deeper in the ritual THELGO means enchant, charm or spell; there are Sirens whose name comes from this root. NOUS is the mind. So literally it is “IO enchant the brain HO”. We are not going to channel the mantra into the Sirens; instead, we are asking them to add THEIR energy to OURS. This is because usually we are visualizing the target, or we even have a link. We visualize the target and we see the mantra going into their ear, and drop down their side channel (same side as the ear), then enter their genitalia, then up the other side channel, then out the other ear, and finally into your mouth again. You are weighing the person down with your chanting. Imagine the flow of the mantra is cleaning away their willpower, wiping it away, nullifying their presence in their own body. The power of the mantra enters their body, blinds them, binds them, and makes their mind blank. You can play with this and have the mantra enwrap their heart and their brain, and in each place, you want to see the indedpendence spark being replaced with your will. If you create a sigil ahead of time (using whatever method you prefer), you can implant that sigil after clearing their will with the chant, replacing the normal patterning that is their. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 10

This is an operation you want to spend a good long time on. They are not to be invoked lightly or frequently.

27:00 - Practical uses You can add to this all the usual elements of witchcraft, such as incense, defixiones and other tech you are familiar with. When I do work for people, I bring this to the gods, and tell them what I wish to accomplish; and they plant the right ideas in my mind to better adapt the rituals to my specific goal. This is why you should build up a relationship with Hekate, so she can counsel you on the best means to any given end. The Sirens work really well for long term drawing, like drawing a person to a given outcome on a longer period of time. In court cases, the Sirens are particularly helpful. The Sirens have shown me that you can whisper and breathe that mantra into ingredients that you can cook into food. I usually stay away from people's food, but it is traditional. The instructions were only to use the mantra on the food as it is, not to enchant some weird power that you then ADD to the food, which is something I strongly recommend against because of the legal issues you can run into.

NOTE: Beware of the things that crop up in the days AFTER working with the Sirens in terms of distractions and the like, The Sirens seem to enjoy derailing people into the proverbial shipwreck.

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INVOCATION OF THE HARPIES IO HEKATE! HARPYAI VOCO! Daughters of Typhon Ocypote, Aello, Kelaino Terrible Tormentors and Thieves Who whirl the swift and snatching winds Attend and hear! Punish the accused! Torture the Accursed! Grant me retribution! IO HEKA HARPYAI THAELLAI

Invocation of the Sirens IO Hekate ! Sireins Voco! Seductressess of the Sea Parthenope, Leucosia, Ligeia. Lend me your vigin voices Enchant, Ensnare, and Ensorcel Your chant like chains enters the brain and wipes the will from the mind. IO THELGO NUOS HO

Lesson 11 - The Eight Audio outline Part 1 00:00 - The genesis and nature of The Eight 09:00 - Hekate's Frankenstein 14:30 - Kleidemos 19:50 - Apoxias 23:20 - Tyken 28:00 - Plautoxias 31:50 - Aeglas 37:10 - Ankisias 40:10 - Akos 45:50 - Niktoxias Part 2 00:00 - Four levels of spirit interaction 07:30 - Summoning the Eight 15:00 - Example with the whole mandala (Fates) 26:00 - Working with the spirit 33:24 - How do you work with the table of practice? 40:45 - Offerings

Jason Miller - The Sorcery of Hekate - Lesson 11

00:00 - The genesis and nature of the Eight I know these spirits only as the Eight. They rose pretty early in my exploration of Hekate sorcery. They came shortly after the four gatekeepers, even before the various spirits in the triangle. I believe she generated these in response to a request. If you go back 15 years or so, the grimoire thing, the old magic revival was just getting of the ground; the maket was not yet flooded with these leather bound limited editions. I had in my mind that I wanted to have a grimoire of spirits from Hekate to work with. She was agreeable to this though it is not the main point she wanted to get across. She came up with these spirits, which stand on the outside of the temple on each side of the gate, two for every gate/ guardian. The spirit associated with the wind is on the right of the gate, the one associated with the river is on the left, as seen from the inside of the temple. Contrary to the four guardians, there is no elemental attribution for the spirits; their placement makes no logical sense. It's just where they "flow from". They are generated by Hekate. Are they some kind of servitors? Yes and no. They are spirit of the dead, but not the spirits of particular individuals.

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Jason Miller - The Sorcery of Hekate - Lesson 11

Many of you will be familiar with the idea of composite or multiple souls; a soul is in fact an aggregate of parts and layers. The Eight are aggregates of parts of forgotten dead. Unlike the Mighty Dead, spirits that are remembered and honorod and thus kept strong, these spirits are made of parts of dead spirits that were forgotten or even disgraced.

9:00 - Hekate's Frankenstein Since they are made of Dead, they understand human nature and reality quite well. They are patterned with divine instructions from Hekate; every one of theme except one has a seal with an eye and a flame. The eye represents the human aspect, and the flame represents the flames passed to it from the torch of Hekate to bring it alive. They are in a very real sense Hekate's version of the Frankestein monster. Some of them have aspects that are quite modern. There is an interesting progression from traditional to modern from the inside to the outside of the mandala: • Hekate • Triplicities • Serpent (cross culturally traditional, its function is making the Mandala universal; but still outside of strict traditional) • Guardian (somewhat classical looking, but already the names are not traditional at all).

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Jason Miller - The Sorcery of Hekate - Lesson 11

• The Eight (even more wildly different and eclectic than the beings at the gates) You can use the visualization that I give you, but Hekate wanted to be very clear that the seal is more important that the image; it's much less important to construct a mental image as the "throne", which is more important for the ones inside the temple.

14:30 Kleidemos North wind, Boreas. Male. A key holding spirit. For practical magic I use him as a road opening spirit; to enchant keys. He can indeed be placed in a key, inhabit it - not the Hekate key though, only the ones you use as a part of practical spells. Example: "unlocking" a keyhole cut into a petition, or putting the key in an egg to unlock it. He appears as a person in a dark grey suit, no tie, loose shirt; he has mirrored eyes, he is holding in his hands a key and a lock. At either times, he wears a grey cassock. The grey I think has to do with astral mist, the smoky haze you see when you do any serious work on the physical eyes. He can be used to lock up the gates as well. You cannot use him to bind people, but you can lock up the path if someone is moving against you, or someone is headed down to some terrible fate, like a relative addicted to drugs, you can lock them out from their dealers and community. He is fantastic for finding new opportunities, clearing the path.

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Jason Miller - The Sorcery of Hekate - Lesson 11

19:50 - Apoxias Northern river, Acheron. Male. A guardian or attack spirit. He is the only one of the Eight featured in Protection and Reversal Magic. Dark green skin, mirrored eyes, black cassock (greek orthodox), a sword and a bell. Heavy razor sharp scimitar. The bell can sound a working or drive someone insane. You can send him to confuse, in which case draw the lines for the crossed triangles with a little more strength, and deemphasize the sword a little bit. The crossed triangles speak of the triple nature of Hekate, but also of the flow from the spirit to the physical realm, thus spiritual action.

23:20 - Tyken East wind, Eurus. Male. A spirit of good fortune, turning fate in your favor. The name refers to Tyche, "luck" in greek. I'm told he can be used for gambling. I used it for investments. Olive color skinned, close fitting cassock like dark blue robe. Holds a wheel, and the thread of fate in the other hand; the thread appears from nowhere and disappears into nowhere. It's almost as if he can reach outside of time and space, grab the thread of fate, and manipulate it to work what you need into it. The wheel is related to the strophalos, but I want you to think of it as the wheel of fortune. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

You can use Tyken to tie knots: a "ladder" of eleven knots is an eccelent spirit house for him, and you can hold it or keep it on your left hand as a way to ask him to manipulate fate for you. You can also construct some kind of wheel device, such as a candle wheel. These are excellent material bases to do invoke him and do spells that place him into something.

28:00 - Plautoxias Eastern river, Cocytus. Male. A spirit of wealth. The name comes from Pluto (personification of wealth). Wealth is seen as coming primarily from the earth and the sea. The two "legs" on the seal extend into the sea and the earth respectively. Arabian man with a big yellow flowing robe. Mirrored eyes. He holds a magnetic sphere (like a lodestone) that draws up the earth, and a sack that holds every kind of wealth. He "dips" it into the earth as if it were water, and pulls it up with what is desired, almost as if it were a net. An effective way to work with him: make a lodestone with his symbol engraved or painted on it. Write a petition, place the lodestone on top of it, and once he's brought it in, you wrape the petition around the lodestone like his sack, and then you bury the whole thing. This is only one way to work with him.

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Jason Miller - The Sorcery of Hekate - Lesson 11

31:50 - Aeglas South wind, Notos. Female. A spirit of splendor and love. Also related to the Grace Aglaia, "the shining one" (who marries Hephaestus after he splits from Aphrodite). Bright white skin; she's dazzling. Multicolored scarves that move around her naked, desirable body. Her radiance has to do with transmission. The seal has this sort of sharp beam coming out, that looks like a radar blip. The idea is sending out a signal and then wrapping it back. Not in a coercive way though, she is not a spirit of coercion. She is a spirit of glory and splendor that you get attracted to because she brings attention to all the good things. She is an excellent spirit to work with love, both for men and women, in terms of finding lovers by making yourself more attractive. In terms of implements she is simply moving her hands in a coquettish, alluring way.

37:10 - Ankisias Southern river, Phlegeton. Female. A spirit of coercion and tricks. Her name refers to the greek word for "hook". Red skin, fiery hair, she is holding a hook in one hand, and metallic wire binding in the other. She is usually wearing black, but it changes all the time. She is similar to Kurukulla, but a little harsher, a little more of the hell vibe here. She described herself as "the fishing woman of the river of fire". www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

40:10 - Akos Western wind, Zephyrus. Female. A healing spirit. Related to pan-akos, panacea. Remedy. In the seal we have two arms, one up, one down: removing something and administering something. She appears as an olive skinned woman; she is winged, she most often wears a white tunic and golden jewels. However, when I use her in healing, she actually appears as the seal itself. Like Apoxias, Akos works well in a jar. I use a blue jar, that I fill with water and healing herbs that are safe to drink. I paint the seal of Akos on it, and I paint the seal of Akos on it, and I leave it in the sun. Akos is very much a daytime spirit.

45:50 - Niktoxias Western river, Phlegeton. Female. A "terrorist" spirit. At first I was calling her Niktophias (night + serpent); but as I sat down to prepare this lesson, I found that Niktoxias was the correct form. The eye on the seal is unique, in that it's a serpent's eye. She appears to me as a pitch black sort of Naga with wings: the lower half is that of a serpent, the upper half that of a woman with serpent eyes, and she has bat wings. The cross on top of the seal relates to the graveyard. She is best worked with in the graveyard. She is the spirit with all things dread, dead and atavistic.

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Jason Miller - The Sorcery of Hekate - Lesson 11

She is the "bridge" between the human and the animal, between the living and the dead, between all things terrifying. She has nothing in her hands, but she has poison in her claws. Niktoxias spreads like disease. It spreads fear, terror. Whereas Apoxias is more like a soldier, Niktoxias is more like a "terrorist" spirit. She is not necessarily unbridled destruction; you can use her to cause problems or fear, but tell her to refrain from maiming and harm. I had to do a large offering ritual just to be able to trasmit these spirits in this course; I think you will find they are very immanent and tangible.

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Jason Miller - The Sorcery of Hekate - Lesson 11

Part 2 00:00 - Four levels of spirit interaction The Eight are multifaceted, and can be worked with in multiple ways, which is true for all grimoire spirits. In Strategic Sorcery we talk about multiple levels of spirit contacts: Level 1: the spirit contacts you and appears in his truest form, gargantuan, almost unbearable and a transformative experience. The Eight are closer to physical reality so they are not quite so bombastic, but still, they are a little more than their visualization. Level 2: below that true appearance, you have evoked appearance: the way they appear when you conjure them. Sometimes you even ask them to appear in a certain form. In this cases the spirit is taking a shape that is negotiated between it and you. You can look at almost all spirits evocations as negotiation, a negotiation between two worlds. Level 3: visualization You build a visualization and the spirit inhabits it. We are getting further away into the spirit simply revealing itself and "working it". Which is a good thing, there is a lot of power in this, you are bringing the spirit into your frame of reference from theirs. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

Level 4: the appeal You are just focusing on the seal, on a prayer, summoning or invoking their presence to empower a spell or taking up residence in a physical object, in which case you are grounding them firmly in your frame of reference. (Apoxias and the bottle, Kleidemos and the Key, Plautoxias and the lodestone, Aeglas: shiny mirrors, colored scarves, anything shiny and beautiful; sometimes she appears with a wish granting jewel, you can use her with gemstones).

07:30 - Summoning the Eight To summon them you will need a table and an item you can skry with. Hopefully you have a mirror or a crystal you have empowered with the Graeae. If not, any scrying mirror or object will do. The opening is essentially the Pylons from our usual Hekate ritual. For Niktoxias, you should be in the dark. Even candles are best avoided, if you can work from memory it is best; she likes as little light as possible. The first time you do the ritual, I recommend you go through the whole Hekate summoning, with whatever triplicity seems most appropriate in that case. The Eight can be evoked in combination with any triplicity, and this allows for a great deal of fine tuning. For example, Akos can be even worked with the Furies, having the latter represent strife and Akos the healing that needs to happen through that.

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Jason Miller - The Sorcery of Hekate - Lesson 11

Also there is one more triplicity we will be getting into in one of the next lessons. A triplicity however is not necessary. it's not even necessary to have the guardians. The only strictly necessary things are the ones I included in the text for the ritual. The winds and rivers are necessary as these spirits are closely connected with them; in fact, the parts of the dead spirits of which the Eight are made of arise from the rivers of Hades and are vivified by the powers of the Winds. There is a kind of alchemy that goes on here. If you have time, I recommend doing the full mandala, the full call.

15:00 - Example with the whole mandala (Fates) Whatever spirits you are aiming at, your triangle should be pointed towards that gate. This is where directions suddenly become important. The tip of the triangle that is behind Hekate should be facing that direction. The triangle is what will draw the spirit from the outside through the inside of the triangle into the temple. The part that starts with "Hail many named mother of the Gods, whose children are fair Hail mighty Hekate, Mistress of the threshold.." has lines from the original conjuration of Hekate. You need to say them again, as this is a different section of the ritual, you are once again focusing on Hekate, by whose will these spirits come. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

You visualize yourself in the 3D mandala, as usual, but now you also have a 2D compact representation in front of you, which you will need to draw for every specific spirit. The fractal nature is important to undestand how things flow. Let's say you are working with Apoxias. The triangle in the 2D diagram is going to be pointed to the North East, were that river flows. You want to face N or NE, but the triangle should be pointed to the NE, so that you are directly dialing that river rather than the wind.

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Jason Miller - The Sorcery of Hekate - Lesson 11

You will WEAR the symbol of the spirit, and you can have it in front of you as well, inside the triangle. You can have a circle with the names of the winds and rivers that you use every time, but you need to draw a different triangle every time, according to which spirit you are working with. You draw the triangle inside the circle at AKTIOPHIS, ERESHKIGAL, NEBOTOSOUALETH Now make your gesture of manifestation (triangle) over the diagram "Mighty Hekate, send you demon..." You then have 3 possibilities: • doing a spell (send your demon etc) • conjuring the spirit into a showstone or a scrying mirror or incense smoke (appear before me) • drawing the demon into an object. The mantra of each spirit is always IO [name of the spirit], IO HO. You don't have to repeat it incessantly, there is no special visualization with lights etc. The mantra is just meant to carry on the conjuration, instead of repeating the whole thing again until the spirit appears like in traditional grimoires. Such repetition creates frustration rather than a sense of trance and awe.

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Jason Miller - The Sorcery of Hekate - Lesson 11

26:00 - Working with the spirit If you are looking for an evocation - you want to talk with the spirit, question him - do not visualize him in the mirror, do not put the seal in the mirror, just remain open, blank, in a meditative state (one more reason to be using the mantra). Should the spirit not appear after significant effort, pay attention to your dreams, Hekate and her spirits like to work in the dreams. In the case of making a spirit house, you can visualize the spirit entering the object. If you are doing a spell, you can definitely work with visualization, visualize the spirit acting to accomplish whatever you want done. But also be open to the idea that the spirit might interject itself over your visualization, and partly or completely change their appearance after your first visualization. You don't need a wand, the gestures will do. You can have your dagger handy; though I have never experienced any kind of aggressive or problematic behavior from these spirits, it is still a good idea to keep the dagger close as a deterrent. If you have made your dagger well, it is a spirit dagger that can be thrust into the spirit, which will then have to dissipate. But then, you should never ever summon that spirit again. If you are conjuring them into a house, that house is more than just a contact point. For you, they are literally in there. It's not like they're whole essence is enclosed in it; if I make a bottle for Apoxias, you will still be able to call him. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

It's about frames of reference. If I make an Apoxias bottle, his frame of reference for me is now forever linked in this bottle, his manifestation is there until I release him from that bottle. If you are going to ensoul an object with a spirit, every time you want to summon him, you will need to use that object, and have it in the triangle of the table of practice.

33:24 - How do you work with the table of practice? It needs to fit your lifestyle, I draw the table again every time, usually on parchment, which I then anoint with oil. If you want to get more elaborate, you can engrave the table on wood, and then paint the inner circle in chalkboard paint. You will be able to draw a new and different triangle every time, using that same board. North should be north. Boreas should be pointing as close to geographic north as you can manage. If you want to create a floor circle, that would represent the big circle, the whole temple. You can use a big floor mat, draw a big circle and triangle on that, and then roll it out whenever you need it. This conjuration table/style can be used to conjure almost any demon of any grimoire. It can be used to conjure spirits from the Verum, or the Goetia of Solomon. In fact, it works wonderfully with them. You can use the seals and names of the spirits in those traditions and insert them in this ritual structure. However, since you are working with a different tradition, you will be entering the realm of unpredictability. Most of the times, this works out fine, so have the dagger at hand, and be ready to banish. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 11

It works better with chtonic spirits; I have never used it to invoke angels and such. This is also a method by which you can conjure spirits you have come in contact with during your offerings and explorations (local dead, local nature spirits etc), provided you have asked them if they would be summoned with this ritual, and given you their name and seal. If they cannot, you can create one for them or ask Hekate to give you one that will work with this local spirit, and then ask them if they will come, when called by that name and sigil. This is how you can begin to add to your personal Hekate grimoire/repertoire.

40:45 - Offerings We are calling upon beings that are very close to physical reality. They request an offering of either heart, liver or other inner organs, the organs that lead to life. Go to the butcher and get some chicken hearts, or livers. I arrange them in the tetrahedral form, like we do with the eggs for Hekate. Surround them with appropriate plants, sacred to Hekate who constructed them from the dead. They also work well with earth (especially the river ones). If you want to affect a place, you can add earth from that place. You can place the offerings in front of the scrying device, even if they are not inside the triangle, it doesn't really matter. When you are done, take it outside the house, and leave it overnight. The next morning you can dispose of it however you like. www.StrategicSorcery.net

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THE SUMMONING OF THE EIGHT HEKAS light left candle. HEKAS light right candle ESTE BEBELOI clap loudly one time Afar, afar, be all ye profane. Profane beings that intend obstruction and harm Profane distractions of mind that cloud my clarity profane concepts that perpetuate illusion I call upon Hekate to incinerate you with fire To reduce you to dust To spread you to the four winds Until not even your names remain By earth the body of the goddess By air, her living breath By water the pulsing blood of the goddess By fire the burning soul By the secret names AKTIOPHIS ERESHKIGAL NEBOUTOSOALETH ENOIGESAN AI PYLAI TOU OURANOU! Open the Gates of the heavens! ENOIGESAN AI PYLAI TES CHTHONOS! Open the Gates of the earth! ENOIGESAN AI PYLAI TOU ORIZONTA! Open the Gates of the Horizon! Close your eyes and imagine that you are in a temple with four gates around you. Each gate is marked on each side by a pillar The four winds blow down into the temple from the cardinal directions The four river rise up from the underworld and meet at the gates. Touch the ground. Let me become the nexus of all - the conflux of the winds and rivers! In the north: BOREAS and ACHERON remember! At the East: EURUS and COCYTUS remember! At the South: NOTOS and PHLEGETHON remember!

At the West: ZEPHYRUS and STYX remember! PNEUMA TE OURANOU THEMETHETE! Spirit of Ouranos Remember! PNEUMA TES CHTHONOS THEMETHETE! Spirit of Chthonos remember!

Hail many named mother of the Gods, whose children are fair Hail mighty Hekate, Mistress of the threshold You who walks disheveled and wild through tombs and cremation grounds Cloaked in saffron, crowed with oak leaves and coils of serpents You who is followed by hordes of ghosts, dogs, and restless spirits I come to you for aid. I form the triangle of secret names: AKTIOPHIS. ERESHKIGAL, NEBOTOSOUALETH Mighty Hekate, send your daemon _________ to Hear my call /appear before me/ inhabit this house Descend from your wind/Arise from your river Orkizo te hagia kai Theia Onomata tauta! (I conjure these sacred and divine names!) Opos an pemphosi moi to Theion Pneuma! (That you send to me the divine Spirit!) Kai Telesei a exo kata phrena kai kata thymon! (and complete what I have in heart and mind!) IO (Name of Spirit) HO !

Lesson 12 Soteria and the Amelektoi Audio outline 00:00 - The Chaldean Oracles and the Amelektoi 10:30 - Three Worlds 16.45 - Initiation as empowerment 20:20 - Does Hekate correspond to the Ethereal realm? 25:37 - The Great Hekate: Maiden, Mother, Crone 35:45 - The Great Hekate - A closer look 41:55 - Soteria's Mantra 44:52 - The Amelektoi and a Dzogchen metaphor 49:30 - Two practices with Hekate Soteria

Jason Miller - The Sorcery of Hekate - Lesson 12

00:00 - The Chaldean Oracles and the Amelektoi After the standard mandala and the Brimo work, we now step upward for a more noble, transcendent form of Hekate, yet still inclusive of all her other characteristics. Hekate is always escaping definitions, always transcending what you expect of her at this moment. This form of Hekate is not just an angelic or heavenly form, there is more to it than that. The Chaldean Oracles are to Greco-Roman paganism what Gnosticism is to Christianity. They take some figures from the mythology, they are somewhat interwoven with the mythology but always in this kind of cosmic sense. There are a first and a second father in the Chaldean Oracles. Unlike in Gnosticism, the second father is not necessarily evil; but there is still the attitude that transcending the material is a goal of paramount importance. Like good oracular text they are inconvenient: they present a mystification in the sense of mysticism, not simply obfuscation. Different scholars come up with different ideas of what the cosmology of the Oracles represents. Hekate directed me to the Oracles almost immediately. When I came back from Nepal after my first vision of her, I asked her to reveal information about herself. As soon as I did, a friend of mine passed me The Goddess Hekate by Stephen Ronan. I read it with Hekate in my head, so it became an exercise in lectio divinae. I would go through the text, and she would www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 12

highlight certain parts almost visibly, and then guide me in the interpretation. Hekate directed me first to invoke the Amelektoi, the Implaceables. Before even the Fates, I invoked the Implaceables in the triangle, without any idea of how they would manifest, or how they would look like. I think she directed me this way because I had a lot of experience in Crowley's Star Ruby ritual. And in the Star Ruby, instead of the archangels, you invoke the Amelektoi. The Iynges, Teletarches and Synoches are related to the Chaldean Oracles, and the Implaceables. I see these spirits as whirlwinds of energy with some differences. Iynges: centerless, nothing at the middle, just the whirling forth of ideas. And empty whirl of energy. They represent the thoughts of god, they act as a mediating force between divine and material. Synoches: the connectors (think synthesize), they create binding spells out of the thoughts of God. Without them, there would be no Logos. Their "whirlwind" has a sphere inside. Teletarches: they preside over the actualization of these thoughts, manifesting into vrtue and soul that bring the wold alive. They look to me like tall, shadowy figures within a whirlwind of energy. When I tried to travel inside of the whirwinds, I saw tall, robed master figures, and even new triplicities within each one, in an almost fractal way. Once again, we must embrace this weirdness and not try to pin it down into strict definitions. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 12

10:30 - Three Worlds The Chaldean Oracles propose three worlds, much like the ones I proposed in TSS. Empirean realm: heavenly, mental or causal plane Ethereal world: the astral plane Material world In most breakdowns of the Chaldean Oracles you have Had (First Father) as the ruler of the Empirean realm, the Ethereal world is ruled by Hekate, and then you have the Material World ruled over by Hadad (Second Father).

16.45 - Initiation as empowerment Once I invoked them, I felt at the center of these three whirling spirits, and in many ways, it was the first initiation that she gave. I use this triad both with the form of Hekate that I am going to give you in this lesson and with the normal form of Hekate we have used until now. And what I mean by initiation is empowerment. I often get the question: Is there a form that I should selfgenerate as, as we do in tantra? Hekate says firmly NO. That's because her mysticism is one where you perceive things directly, especially about your own self's nature. However, when standing in the presence of these "whirling vortexes" it creates a response within you, and you then ask Hekate to change you and elevate you, and make you go beyond.

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Jason Miller - The Sorcery of Hekate - Lesson 12

Beyond what, or into what, who can say? Hekate often reminds me you can't have an idea about something beforehand, if you are going to experience it authentically. That's why I won't tell you about any of the changes I have gone through with this process. You should experience them for yourself. There are changes to the subtle body, and to the outward astral body that can be made. To call this triad is something to be experienced.

20:20 - Does Hekate correspond to the Ethereal realm? After she had shown her wrathful Brimo form, I told her that according to the Chaldean Oracles, Had (First Father) rules the Empyrean realm, Hadad rules the Material World, and she, Hekate, rules the Ethereal Realm. I asked her, is there a higher Ethereal form of Hekate? This is one of the very few times when she said "no, that's wrong" about something ancient or scholarly. She said she is not limited to the Ethereal realm, she is a-zonaic, she cannot be limited. She pointed me to a passage where the two fathers are called "once transcendent" and "twice transcendent", but Hekate is called "transcendent alone". She kept bringing me back to that passage. She has drawn me to the Chaldean Oracles to teach me, but she has rejected the idea of her being exclusively bound to a certain "area" of reality. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 12

Whenever I ask her to clarify her true nature, she keeps bringing me back to the Heart Sutra and Dzogchen texts: she is both dual and non-dual. But she did show me this form that somehow restores her to her original status of Great Goddess, a goddess of all things, a more universal Hekate than she is in the Greek or Roman religion.

25:37 - The Great Hekate: Maiden, Mother, Crone The first vision I had of her in this form was very plain: two hands, one holding a torch, the other a key, one face, luminous hair similar to moonlight, her dress touches the ground. But while I observed this vision, it began to change. When I looked at the sides of her face, I saw four more on each side; they were not connected to a neck, but were just sort of floating like ghostly reflections. These are related to manifestations of Maiden, Mother and Crone. I always thought this whole Maiden-Mother-Crone was all made up and forced on goddesses of all kinds, but Hekate said there is truth there as well. On her right are the Maiden, the Virgin, and the Nymph. The Maiden looks youthfully awestruck at the ever-unfolding universe, even though she is the soul of that universe. The Virgin's gaze is downcasted as if in meditation; I got the impression that the focus of her meditation is Love as universal interconnection.

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Jason Miller - The Sorcery of Hekate - Lesson 12

The Nymph has a wild and mischievous look. There is nothing sexual about it, it's more along the lines of youthful wild nature, spriteliness. Then we have the Mother aspect of Nursemaid, Mother and Witch. The Mother is the central face, a beautiful motherly face. On her right is a Nursemaid, with a very caring expression which looks directly at you; she is concerned for you, as a mother is for a baby, very protective, not instructive. The Mother, instead is instructive as well as protective. She is there to guide you in your evolution, in becoming as she is. This is Hekate Soteria, the Deliverer, at her most central form. The first face on her left is the Witch. It a still beautiful but harder look; she is challenging, she will lay down obstacles to you to overcome, but still in a caring way. She knows the only way for adults to grow is to leave the nest and face obstacles. Further to the left, we have the Crone, the Queen and the Beast. The Crone is a figure that is almost skeletal: very thin, black eyes. An undead face, but not in an evil way, more like an ascetic. This is she as the mother of both the living and the dead. She is not fully alive, not fully dead, but undead, in a deeply spiritual way. The Queen is an elder Hekate, regal, commanding, and "manages" all things. Originally I saw the Beast as a Lion's head. At times, I have seen it as a serpent's head. It is important to differentiate her from Brimo. These are beasts of wisdom. All these faces are indicative of wisdom and noble qualities. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 12

There is nothing of the unbridled feral ferocity we find in Brimo, though the potential is there. Every form contains aspects of the others; they are "fractal", in a sense. Facing Hekate, these are the 9 aspects:

Maiden Maiden

Virgin

Mother Nymph

Nurse maid

Mother

Crone Witch

Crone

Queen

Beast

35:45 - The Great Hekate - A closer look In her upper right hand she had a key pointing upwards. In her middle right hand she held a torch. In the lower right hand she held a curved sword. In the upper left hand she has a scourge similar to Abraxas’

Engraving from an Abrasax stone.

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Jason Miller - The Sorcery of Hekate - Lesson 12

In her middle left hand she holds a torch. In her lower left hand, the palm is held up, and above it hovers a golden sphere, spinning around and making a whirring sound, from which emanate all ideas and spells in creation. This is the divine form of the Strophalos, the tool the Amelektoi to bring things into creation. With this, she tells me, she can overpower gods themselves. Torso and legs: her dress is white and gold, it is made of light. Beneath her dress are four feet pointed at the four directions. She is wearing a golden serpent girdle. From her back extend wings, and it is here it gets extra trippy. The wings are not feathered: they are like holes in space. I perceived her in a void, and the wings were like windows on the creation; in the wings I saw landscapes and cosmic space, planets and stars. You can scry in the wings. This is related to the Oracles that claim that "Nature hangs upon her back". You get the sense that rather than move her through space, the wings move space and the whole of creation around her. Her hips: from her right hip, "soul emanates into the world", flowing forth like water. I didn't see that, but I had the sense of it. Her left hip holds virtue: love, truth, faith, as the virtues that are the object of salvation. One is an animating force, the other is an ennobling force. You must become like her to experience these virtues fully and completely.

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Jason Miller - The Sorcery of Hekate - Lesson 12

41:55 - Soteria's Mantra The mantra for this form of Hekate is IA HEKA-AZONAI (combine the last two) This is simple and straightforward. IA is lifting up; it is important to vocalize it in such a way that the "I" forms lower in your mouth, and the "A" forms higher. HEKA is going beyond. AZONAI is being unbounded. There is no visualization other than whirring forth, whirring out. She doesn't want the letters to be seeds, or beads, or drops or anything else other than vibration that expands in a spiral pattern around you. Focus less on chanting and more on "praising", on extatic trance, let the mantra take you away.

44:52 - The Amelektoi and a Dzogchen metaphor Hekate kept directing me away from firm emanationist ideas, where the higher is better, the lower is corrupt, and one emanates into the other. As I struggled to separate the Amelektoi from this frame, she directed me to a particular doctrine in Dzogchen where we talk about mind having three aspects: dang, ropa and tsal. Dang: the infinite and formless nature (Iynges) Ropa: visible through the eye of the mind - perception making the infinite and formless manifest in a way that it can be perceived (she related this to the Synoches) www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 12

Tsal: the manifestation of energy into the individual or the exterior world Namkhai Norbu explains these concepts with the following metaphor: A mirror, a crystal ball and a prism. A mirror - Dang -has no form or color, it reflects everything, it is infinite, if it was wide enough it would be formless, and it can be filled with any content, but it is essentially energy, in a totally formless and free state. Ropa - the crystall ball - is energy reflected in a particular way. If you place an image in front of a crystal ball, the object appears to be inside it. The energy of the person who is apprehending things creates the appearance of reality. Tsal: the light that passes through the crystal prism leaves it in multicolor, like the base of being multiplies and creates the exterior forms. In Dzogchen, these are not to be perceived as separate, just as aspects of the same thing. This is one of the few cases where Hekate has actually singled out a tantric doctrine as a source of relevant information on a given topic. But you don't need to research this too deeply; the Amelektoi are representations of energy and creation that you tap into and that Hekate has direct relation and control over.

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Jason Miller - The Sorcery of Hekate - Lesson 12

49:30 - Two practices with Hekate Soteria Practice 1 - Invocation and empowerment Invoke the Amelektoi in the triangle, and let yourself be empowered by it. No verbal invocation necessary for the Amelektoi: approach it in silence. Invoke Hekate as Soteria. Worship her with the mantra. Let the mantra take you away, don't think about it with your ordinary mind. Practice 2 - Gate of Heka upgrade She also gave me a practice related to the Gate of Heka which is also related to the Chaldean Oracles. It is a "meatier" breath pratice: Breathe in and think "Had". At the moment the breath changes directions you think to yourself "Heka", and when you breathe out, you think "Hadad". What you are doing here is bridging the gap between the dual and the non-dual. You are uttering a prayer to the manifest, to the un-manifest, and linking them with Hekate.

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VISUALIZATION OF HEKATE SOTERIA Nine Heads emanating from a single. HEADS 

There is one primary head – a beautiful womans face. Extending in each direction are eight other fgaces. These just float and are unconnected to the body, almost like reflections in a mirror. They are: o Maiden, Virgin, and Nymph. These are all faces of young women and are differentiated only by expression. Maiden has an awestruck expression for a world which is everunfolding. Virgin has a downcast and sacred appearance as if in meditation, Nymph has a wild and mischevious slightly demonic look. Do not mistake this as some kind of sexnymph, this is more along the lines of underworld work. o Mother, Nursemaid, Witch. The nursemaid has a caring expression, the Mother is the central face of the nine and is both caring but also instructing, the Witch is harder but no less beautiful. o Crone, Queen Beast. The Crone face is not particularly old – think a woman in her 50s, but deeply wise. The Queen is regal and commanding. The Beast is that of a Lions head

LEGS 

Two feet which extend down into the lowest reaches of hades.

ARMS 

Two arms; Right holds a torch and left a key.

TORSO   



White Dress made of light Serpent belt From her back extend wings that are actually the world itself. The wings act almost like windows into all of creation. You get the sense that rather than move through creatopn these winds move creation around her. Her hips hold Soul and Virtue. From her right hip, soul flows into the world and animates it. From her left she holds in virtues of love, truth, faith etc.

Lesson 13 - The Grand Rite Audio outline 00:00 - Hekate and witchcraft 02:55 - Preparation and first phase 12.30 - The Orphic Hymn 15.03 - The Call and the great mandala: City of Night 27:50 - The Serpent's Song and the turning of the wheel 33:00 - The beings beyound the gates - the Hekate chant 41.37 - Pacifying the powers of the outer reaches 45.20 - The fourth face

Jason Miller - The Sorcery of Hekate - Lesson 13

00:00 - Hekate and witchcraft When I started communicating with Hekate, she used to frame much in terms of witchcraft. I later established the term strategic sorcery, and she is fine with the term "sorcery", but she keeps using the word witchraft over and over again. She once told me "Shakespeare was right". That probably refers to her affinity for witchcraft, for the urge that people have to find power in dark places, places that are deemed evil and unacceptable, as well as in places that are light and acceptable. She is always moving beyond, while encompassing everything that came before.

02:55 - Preparation and first phase The Grand Rite should be performed on a new moon. It is basically a much larger version of the Hekate Supper. You will need physical offerings: eggs and honey are mandatory, as well as incense and some kind of libation. You can have others such as livers, hearts, wine, flowers, tea, you can go as elaborate or as simple as you want as long as you have the basic ones. Whatever you chose, you will have to multiply them through visualization. Needed are also the rosary and the dagger. Best places to practice: a high hilltop, or a three-way crossroads. Seclusion is more important than the physical context though. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 13

If you can't do it outside, you can do it indoors. First step: an offering to the spirits of place. You are going to do something that will disturb the spiritual environment, so you first need to explain the situation and establish some ground rules. Next comes the claiming of the ground. Hold the dagger in your hands and shake it three times: left right and center in each cardinal direction (it doesn't matter which direction you start with). As you shake the dagger, imagine that countless razor sharp daggers emanate from it and destroy any obstacles that remain. As you do this say: BOR PHORBA PHORBA BRIMO AZZIBYA PHET! Say the mantra 3 or 4 times in each direction. Every repetition sends out copies of swirling razorblades. When you complete the circle, come back to the initial direction. At the last syllable, if you are working outside you should stab the ground at the edge of your working area and imagine that a circle of fire spreads around you. If working inside, and you cannot just stab the floor, touch the blade to the ground and lay it down on the edge. It's nice if you have some kind of physical marker of the circle. The best way to do it would be to clear a circle in the woods, creating a circle of natural materials. By that you have cleaned the ground and claimed it as your own. You then move on to the Opening of the Pylons and the Summoning of the Guardians.

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Jason Miller - The Sorcery of Hekate - Lesson 13

12.30 The Orphic Hymn I have dragged myself through the Greek many times. There is currently a wonderful recording of a woman singing the orphic hymn in Greek, and you can use that as a basis. You can use the english version of course; the point of the hymn, however, is creating a link with the past, with the Hekatean tradition. You CAN omit this part, but this is an elaborate rite, so if you are going to do it, I encourage you to embrace the elaborateness rather than look for ways to condense it. We have other rituals that can be condensed.

15.03 - The Call and the great mandala: City of Night We move on to OUR call of Hekate. The call is slightly different at the end; it includes an acknowledgement of various elements we have covered. Nyktipolos is the "night wanderer", she has referred to this name as the one in which she opens the cities of night. The mandala that we are about to open is so wide that it truly is like a city of night. We are using the standard form of Hekate, not Brimo or Soteria. We are, however using the Amelektoi, the Implaceables. They are here to help stabilize all this and bring it into manifestation. Here is where it gets complicated. We see each of these spirits as a spiraling force (orb, column) that whirls forth existence, with you and Hekate at the center of that triangle.

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Jason Miller - The Sorcery of Hekate - Lesson 13

I have specified which one of the Amelektoi goes with which of the Triads, but it doesn't need to be that precise. However, if you want guidelines, this is how I would get started. So ouside of the First triangle (Amelektoi), there is another triangle, itself made of triangles. The Horae came later in my work, when Hekate was expanding the great rite. They are goddesses of the natural order (Hours, portions of time). Depending on the source, they have different names. In some, they are related to Justice, Peace and Good. But we are referring to the harvest cycle here. Auxo: growth Thallo: blooming Karpo: harvesting, production (seizing) With each of the triads, we're not going into individual mantras and prayers. If you want to expand this further, you can use the specific prayers for them. The Hesperides are goddesses of night that guard the mystical gardens in the west, where the apples of the gods lie. There's kind of a big mistery here, and we will cover it in Hekate part 2. For the purposes of this rite, they only need to be present.

27:50 - The Serpent's Song and the turning of the wheel Now you're going to start chanting the Serpent’s Song, and the Serpent is going to appear at the outer edge. www.StrategicSorcery.net

Jason Miller - The Sorcery of Hekate - Lesson 13

The Serpent starts flowing clockwise (it always appears to me as multiple serpents); the nine triads (27 goddesses) are joining in the Song. Each triad spins clockwise. But the entire wheel of triads rotates counter-clockwise. This is why it doesn't really matter in which direction you start, because it's all going to move. Check the attached diagram for a graphical aid. It may seem complicated, but you simply have to open yourself to this. You already know these spirits and the standard visualizations. If you have done the work these seven months, you have already internalized the key parts of this machine. You can let it move even if you don't "see" it. You can reach out tactilly, and feel it moving. And what you are going to feel, is the way that this is generating and elevating an incredible force. Why do we do the Serpent Song before we go to the main chant of Hekate? Because the purpose of the rite is not calling forth Hekate, do some sorcery and then let the Serpent carry it into the world. here the Serpent is present first, because the rite is going to culminate in the chant for Hekate.

33:00 The beings beyound the gates - the Hekate chant Aoroi: those who died before their time Ataphoi: the unburied, those who are unacknowledged dead Lampades: infernal nymphs, lightbearers who follow Hekate and whose light drives men mad

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Jason Miller - The Sorcery of Hekate - Lesson 13

Now the chant: it's just the basic Hekate chant. It goes back to simply moving beyond. This is what ties everything together. You should be able to hear or at least sense that the other spirits are joining in the chant. And outside of the mandala, you should sense an endless gathering, a Woodstock of witches, dead, ancestors, monsters and so on. This is Hekate's answer to the Witches Sabbath. At the end of the chant you CAN take the oath. If this creates problems for you, you don't have to do it. It does, however, act as a catalyst. It will push you further and help you unlock some of the mystical stuff related to Hekate. After "Cha ee ro ! Cha ee ro! Cha ee ro!" you estinguish your lights and the Grand Rite is done.

41.37 - Pacifying the powers of the outer reaches Some of the beings invoked in the outer reaches are beings who have been known to act like thieves or vampires that attack men mostly. According to Hekate, these monstrous powers represent both what has been vilified in female power, and what has yet to be revealed to men (or does not come naturally to men). They are also what is not human, what is animalistic, atavistic. On a very practical level, we are pacifying these powers. We are saying: I'm not one you want to victimize.

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Jason Miller - The Sorcery of Hekate - Lesson 13

On a further level, we're saying: we recognize that parts of the divine Feminine have been vilified and made into monsters (Lilith) and we are aiding in restoring divinity to that. Mistically, there is something there in the upsurging of the atavistic, and the blending of that with the nobler conciousness. Very powerful psychological magic there.

45.20 The fourth face After you succesfully complete the Grand Rite (and preferably if you do the oath), there is a simple mystical practice. It does not take place in the mandala. You can do the call of Hekate, but you don't have to do the whole mandala. In the astral, look for a path. Find yourself on a path. Mentally or astrally follow the path. You can do that as a visualization or with astral sight if you know how. You come to the threeway crossroads, where the path you are on meets the ring road, the ring road that encircles everything KNOWN. Standing there is Hekate. She has three faces. I've seen her in various forms, but she always stands, not dances, on the the edge of known reality. The central face looks at you, one looks down to the left, the other looks down to the right. Open your arms and move into Hekate, identify yourself with her, look through her eyes. Look on the path you have come from, look to the right, the left, and then turn back, and look through Hekate's head. Your face, is Hekate's fourth face, that stares out, toward the outside of the ring road.

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Jason Miller - The Sorcery of Hekate - Lesson 13

Release the mind: have no thought of what you should see, or disciplining or even emptying the mind. Simply relax, and let what appears, appear. Things can appear and be experienced that have great ripple effects in all of your sorcery, not only in your Hekate work, but all your sorcery.

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The Grand Rite THE OFFERING TO THE SPIRITS OF PLACE Whisper the following while waving some incense and sprinkling some water. Spirits of the underground, horizon, and sky Accept these offerings and yield this space Hekate comes, with her retinue of ghosts and goddesses Daemons, dead, and dogs Stay and partake in the feast Or depart in peace Those who stay with the intent of causing harm or obstruction Shall be torn apart by her blade and offered to the hoard.

THE CLAIMING OF GROUND HEKAS light left candle. HEKAS light right candle ESTE BEBELOI clap loudly one time Afar, afar, be all ye profane. Profane beings that intend obstruction and harm Profane distractions of mind that cloud my clarity Profane concepts that perpetuate illusion I call upon Hekate to incinerate you with fire To reduce you to dust To spread you to the four winds Until not even your names remain Hold the dagger in your hands and shake it three times: left right and center in each cardinal direction, as you do imagine that countless daggers like razors emanate from the dagger and destroy any obstacles that remain. As you do this say: BOR PHORBA PHORBA BRIMO AZZIBYA PHET! At the last syllable, if you are working outside you should stab the ground at the edge of your working area and imagine that a circle of fire spreads around you. If working inside, and you cannot just stab the floor, touch the blade to the ground and lay it down on the edge.

THE OPENING OF THE PYLONS By earth the body of the goddess By air, her living breath By water the pulsing blood of the goddess By fire the burning soul By the secret names AKTIOPHIS ERESHKIGAL NEBOUTOSOALETH ENOIGESAN AI PYLAI TOU OURANOU! Open the pylons of the heavens! ENOIGESAN AI PYLAI TES CHTHONOS! Open the pylons of the earth!

THE SUMMONING OF THE GUARDIANS By the potency, power and presence of Hekate I call forth the Guardians and Bind them to the temple. ORKIZO ABAEK! Bull headed guardian of the airy East Remember your vow and fill the throne which has been set for you! ORKIZO PYRHUM! Horse headed guardian of the fiery South Remember your vow and fill the throne which has been set for you! ORKIZO ERMITI! Serpentine guardian of the waters of the West Remember your vow and fill the throne which has been set for you! ORKIZO DIMGALI! Serpentine guardian of the North Remember your vow and fill the throne which has been set for you! FÝLAXÉ ME APÓ FÓVO FÝLAXÉ ME APÓ TO KAKÓDAÍMONES FÝLAXÉ ME APÓ TON KÍNDYNO

THE ORPHIC HYMN EINO-DIAN HEKA-TÊN, KLÊIZÔ, TRI-HO-DIT-IN ERAN-NÊN, OURAN-IAN, CHTHON-IAN, TE KAI –EINA-LIAN, KRO-KO-PEP-LOS. TYM-BID-IAN, PSY-CHAIS NE-KYÔN META BAK-CHEU-OSAN, PER-SE-IAN, PHI-LER-ÊMON, AGAL-LOMEN-ÊN ELA-PHO-ISI. NYK-TERIAN, SKY-LAK-ITIN, AMA-IMA-KETON BASI-LEIAN. THÊRO-BROMON, AZÔ-STON, APRO-SMA-CHON EIDOS ECHOUSAN TAUROP-OLON, PANTOS KOS-MOU KLÊIDOU-CHON, ANAS-SAN, HÊGE-MONÊN, NYMPH-ÊN, KOURO-TRO-PHON, OURE-SIPH-OITIN LIS-SOM-ENOS, KOURÊN, TELE-TAIS HOS-IA-ISI PARE-INAI, BOU-KOLÔI EUMEN-EOUSAN AEI KECHARÊ-OTI THY-MÔI. I invoke you, Beloved Hekate of the Crossroads and the Three Ways Saffron cloaked Goddess of the Heavens, the Underworld, and the Sea Tomb Frequenter, mystery-raving with the souls of the dead Daughter of Perses, Lover of the Wilderness who exults among the deer Nightgoing One, Protectress of dogs, Unconquerable Queen Tauropolos, Keyholding Mistress of the Universe Ruler, Nymph, Mountain-wandering nurturer of youth. Maidenm I beg you to be present at these sacred rites Even with a gladsome heart and ever gracious to the oxheard.

THE CALL OF HEKATE Hail many named mother of the gods, whose children are fair Hail mighty HEKATE of the threshold, key holder of the world Hail to thee ENODIA, keeper of the four and three way crossroads Nether, nocturnal and infernal one I beckon to you as a lover. Embrace me and whisper to me your mysteries. Night mother! Savior! Mistress of solitude! Lady of light, and the darkness that contains it You who walks disheveled and wild through tombs and cremation grounds Cloaked in saffron, crowed with oak leaves and coils of serpents You who is followed by hordes of ghosts, dogs, and restless spirits

Yet is also the luminous empress of the empyrian realms. I beckon to you as a lover. Embrace me and whisper to me your mysteries. Kleidokhous, grant me the key to the mysteries Propylaia, throw open the gate Phosphoros, light my way with your twin torches of mercy and severity Propolos, steer me safely through the four rivers Brimo, shake the pillars of perception with your wrath Physis, bind all demons and set them into my service Anassa eneroi –awaken my ancestors Zerynthia - send forth the serpents Ereshkigal Queen of the Dead Nebotosoaleth Disturber of Dreams Aktiophis Wielder of Witches Craft Hekate Nyktipolos: open the gates to the starry cities of night! Hekate Chthonia: lead me through the streets of sorcerous wisdom Hekate Soteria: aid me to transcend the cells of perception. I beckon to you as a lover. Embrace me and whisper to me your mysteries

THE AMELEKTOI I call the Implacable Ones! INGES VOCO! SYNOCHES VOCO! TELETARCHES VOCO! ELTHE KAI PARASTA EIS TENDE TEN KREIAN KAI SYNERGESON! (Inges Hear us, Synoches Hear us, Teletarches Hear us, Come and give help in this operation, and synergize! [i.e. work together!])

Grow forth and bear witness to our rite! Make Magic Manifest this night!

THE COURT OF TRIADS Beyond the corner of the Tringle where the Inges lie are three more triads: The Fates, The Graeae and the Hoarae

Moirai Voco! Clotho Lachesis and Atropos! Gaeae Voco! Deino, Enyo, and Pemphredo! Hoarae Voco! Thallo, Auxo, and Karpo! You Goddesses of Fate, Future, and Time Arise and attend the Rite. Beyond the corner of the Tringle where the Syncohs lie are three more triads: Gorgons, Graces, and the Hesperedes

Gorgos Voco! Euryale, Sthenno, and Medusa! Karitis Voco! Thalia, Euphrosyne, and Aglaia! Hesperedes Voco! Aegle, Ertheia, and Hesperethusa You Goddesses who guard and grant graces and passage Arise and attend the Rite. Beyond the corner of the Tringle where the Teletarchs lie are three more triads: Furies, Harpies, and Syrenes

Erinyes Voco! Electo, Megaera, and Tisiphone! Harpies Voco! Aello, Ocypete, and Celaeno! Sireines Voco! Partenope, Leucosi, Ligeia You Goddesses who Terrorize, Torture, and Bind Arise and attend the Rite. Arise you Nine Covens of Three Spin and sing in ecstasy Join your power and voice to mine Whirl forth the serpent power divine

THE SERPENT Chant the song of the Serpent to stir up its presence. See and Feel it flowing clockwise around the nine triple goddess, These goddesses meanwhile are themselves moving. Each Triad prins in a clockwise direction along a counter clockwise orbit. The whole Mandala in this case is now moving around you like a precise machine.

O OPHIS O ARXAIOS O DRAKON O MEGAS O EN KAI O ON KAI O ZON TOUS AIONAS TON AIONON! META TOU PNEUMATOS SOU!

\ THE BEINGS BEYOND THE GATES You Eight Who Dwell Beyond The Gate. Who Descend from the Wind and Arise from River Join in the chant! Endless oceans of dead who flow beyond Ancestors, Aoroi, Ataphoi, and others Join in the chant! Lampades who light the edges of sanity and night. Empusae and drink the blood of men Mormo who disturb the dreams Lamiae who seduce and ensnare All you Daemons and Dead who’s numbers stretch out past the horizon, Shake the world and Join in the chant!

THE CHANT IO HEKA IO HO

THE OATH Hekate. Holy One that inhabits the lowest and the highest worlds, transcending them all. In the presence of this secret assembly I swear that from this night forth I shall ever seek what lies beyond the barriers. Be it walls or worlds, time or thought, I shall ever seek what lies beyond. Rend me over and over again. Reborn in your gnosis each time. I have many times made offering of Eggs and Honey Now I make offering of Mind and Blood. Raise the Pylons and Open the gates. That I may set forth upon the road.

THE OFFERING I thank you Hekate for your presence and blessing. I give offerings and praise to you in all your forms I give offerings and praise to the Implacables – continue to initiate me and spin forward my sorcery I give offerings and praise to the Fates – may the threads you weave for me be kind I give offerings and praise to the Graeae – may you aid me to see beyond the veil I give offerings and praise to the Hoarae – may what I plant grow strong and be harvested in a timely manner I give offerings and praise to the Gorgons – may you continue to guard me from difficulty and danger I give offerings and praise to the Graces – may you grant me your blessings and boons. I give offerings and praise to the Hesperides – may you give me access to the sacred gardens of night I give offerings and praise to the Furies – may you destroy the obstacles in my path I give offerings and praise to the Harpies – may your wind whip and storms surge against my enemies I give offerings and praise to the Sireines – may you enchant my voice and visage that I may magnetize and lead. I give offerings and praise to the Serpent who carries the spells I give offerings and praise to the Guardians who defends the temple I give offerings and praise to the Eight who manifest sorcery I give offerings and praise to the Ancestors who form the basis of my being I give offerings and praise to the Restless Ones, may you find solace in service and sorcery I give offerings and praise to the Dead who walk where I one day will. I give offerings and praise to the Lampades who illuminate the outer reaches of the infernal realms. I give offerings and praise to the Empuase, Mormo, Lamai and all monstrous beings of night and who dwell in the places beyond the road and the fires. May all be pleased. May all be at peace. Ego se etelesa Cha ee ro ! Cha ee ro! Cha ee ro!