I’ve written quite a bit about the PGM, clearly it composed an important element of my magical and spiritual practice. Yet despite having worked very closely with some Graeco-Egyptian spirits, I do not strongly identify with either Greek or Egyptian “religion.” So why do I place such high value on the PGM?
I’ve written quite a bit about the PGM, clearly it composed an important element of my magical and spiritual practice. Yet despite having worked very closely with some Graeco-Egyptian spirits, I do not strongly identify with either Greek or Egyptian “religion.” So why do I place such high value on the PGM?
Few deities have forged the intimate link with magicians, witches and magical practitioners that Hekate has in her various manifestations. As the bonafide patroness of magic and witchcraft and goddess of liminality, Hekate has represented and embodied the sacred mysteries and arcane arts for millennia.
This is the first post, on a series of posts I intend to make on PGM IV 154-285, "Nephotes to Psammetichos letter concerning bowl divination." The intent here is to introduce the passage and discus it as a complete and workable system of magical practices. Future posts will delve deeper into the individual rituals of the passage and document my personal progress.
The rituals and spells of the Graeco-Egyptian traditions as preserved in the PGM suggest that these magicians did not follow such “sunwise” traditions. This may comes a surprise to those of us familiar with the 19th Century Hermetic lodge magic that adopted northern practices alongside the symbols and namesake of the Graeco-Egyptian magicians.
