Timothy wrote on 01/26/10 at 12:35:01:


Not necessarily. I have to admit that I am just starting the process of looking into this question, though, so I can't pull out any specific examples of what those tools would be.

As Glaux can probably attest, I tend toward a minimalist approach to magic, anyway. Understanding that the psychological model is only impacting me -- my awareness, my resolve, my consciousness -- has meant that I rarely use spellcrafting or other "magical practices" to accomplish my goals.

In fact, I generally use only a handful of techniques that most NeoPagans would define as "magic." Candles and incense as a focal point for petitioning divine aid (-- prayer), herbs in the form of teas to combat physical problems (-- medicine), meditation/contemplation, and physical action. I doubt that anything on this list would even qualify as magic from a Hellenic perspective.

I've got lots of ritual and magical baubles and bits, but they act as decoration more than anything. Well, that might be inaccurate. The bits and bobs are symbolic of much more complex ideas, hopes, and other thought-forms, and they act, therefore, as physical reminders of mental/spiritual aims. Again, though, this seems unlike magic from Hellenic perspective.

Timothy wrote on 01/26/10 at 12:35:01:


To change one's perceptions in order to affect a shift in one's mental/psychological processes -- perspective, resolve, self-image, etc. A part of this, too, is often a desire to come into a deeper understanding of divinity -- both inside and outside oneself. At least, that has been my experience.

The closest I come to the spirit model of magic isn't magic at all, by Hellenic standards. Because I see daimons and Gods as entities separate from myself, and strive to commune with them, this is interpreted as a form of magic within certain religious/magical communities. Not so within Hellenismos. Here, it is piety.

Timothy wrote on 01/26/10 at 20:54:05:


I'm starting to think I'm quite a bit more of a practitioner of Hellenismos than I originally anticipated.  Hmm.  

I think the perception of what we are is very different from what we actually practice.

Those that take the time to ask questions and understand what we're saying may find that Hellenismos is not as rigid and inflexible as one might think.

That really is a misuse in the word magic, don't you think?

Sorry everyone, for my latest reply on this topic (above). The thing is, I didn't write that. One of my so called friends did. He just somehow stole my password from my notebook, and logged into my account and, well, he put this strange description of magic in here. He, you see, is kinda weird and I'll probably have to change my password before he does something else.

I wouldn't say it would be shunned, especially not now a days, since we lost all knowledge of arcane magic. The difference between arcane magic and divine magic is simple. Arcane comes from the energy of the earth and from within. Divine magic comes from the gods. Alot of ancient stories agree that arcane magic corrupts. I suspect it was that sort of magic that was frowned upon by the ancients. They, considering their close relationship with the gods, might've practiced divine magic, yet not have thought of it as magic because it wasn't arcane energy that fueled it. Therefore i don't believe there is a single religion that didn't practice some kind of magic at some point in history. Personnally, i think that Jesus of the catholic religion, if even half the stories of the bible are true, must've had strong magic with him to perform those deeds. Magic is woven throughout history and religion. It is everywhere. It only gained a bad reputation during the age of arcane magic, where it was misused and the gifts abused. I dont see why the gods would frown upon the use of divine magic. After all, it is them who grant us that magic. It could not exist without their approval.