What happens when a work of fiction becomes a real grimoire? In this episode, we explore The Demons of the Necronomicon, H. P. Lovecraft’s imagined pantheon of cosmic entities and their extraordinary transformation into living figures within modern occultism. Drawing on peer-reviewed research, we trace how Cthulhu, Yog-Sothoth, and Nyarlathotep escaped the pages of pulp horror to become objects of ritual, devotion, and philosophical speculation. From Kenneth Grant’s Typhonian Thelema to chaos magic’s postmodern experiments, this video unveils how fiction, faith, and imagination converge in the making of contemporary demonology.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Asprem, E. (2014). The problem of disenchantment: Scientific naturalism and esoteric discourse, 1900–1939. Leiden: Brill.
Asprem, E., & Granholm, K. (Eds.). (2013). Contemporary esotericism. Sheffield: Equinox.
Bolton, K. R. (2011). The Influence of H. P. Lovecraft on Occultism. Irish Journal of Gothic and Horror Studies, 9, 2–21.
Burleson, D. R. (1990). Lovecraft: Disturbing the universe. Lexington, KY: University Press of Kentucky.
Dyrendal, A., Lewis, J. R., & Petersen, J. A. (Eds.). (2016). The invention of Satanism. Oxford: Oxford University Press.
Engle, J. (2014). The troubling use of fiction in cultic practices: Lovecraft and religion. Mythlore, 32(1), 15–34.
Evans, T (2005) — Timothy H. Evans, “A Last Defense Against the Dark: Folklore, Horror, and the Uses of Tradition in the Works of H. P. Lovecraft” (Journal of Folklore Research, 2005).
Grant, K. (1972). The magical revival. London: Frederick Muller.
Harms, D., & Gonce, J. W. (2003). The Necronomicon Files: The truth behind Lovecraft’s legend. St. Paul, MN: Weiser.
Hine, P. (1994). Pseudonomicon. Chaos International.
Joshi, S. T. (1996). H. P. Lovecraft: A Life. Baltimore, MD: Necronomicon Press.
Joshi, S. T. (2001). A dreamer and a visionary: H. P. Lovecraft in his time. Liverpool: Liverpool University Press.
Laycock, J. (2015). Dangerous games: What the moral panic over role-playing games says about play, religion, and imagined worlds. Berkeley, CA: University of California Press.
Partridge, C. (2004). The re-enchantment of the West: Volume 1 — Alternative spiritualities, sacralization, popular culture, and occulture. London/New York: T & T Clark.
Punter, D. (1996). The literature of terror: A history of Gothic fictions from 1765 to the present day. London: Longman.
Schultz, D. E. (2006). The cosmology of chaos: H. P. Lovecraft and the modern horror of entropy. Journal of the Fantastic in the Arts, 17(1), 45–62.
Joshi, S. T., & Schultz, D. E. (2001). An H. P. Lovecraft encyclopedia. Westport, CT: Greenwood Press.
Urban, H. B. (2006). Magia sexualis: Sex, magic, and liberation in modern Western esotericism. Berkeley, CA: University of California Press.
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Asmodeus is more than the “demon of lust.” In this episode, I trace his journey from the Avestan aēšma in Zoroastrian texts to Ashmedai in Jewish literature, through the Book of Tobit and the Babylonian Talmud, into Islamic narratives of Solomon’s throne, and on to Christian demonology, Renaissance grimoires, Enlightenment satire, and modern occult reinterpretations. Rather than a single biography, Asmodeus emerges as a cultural palimpsest that different communities used to think about desire, power, and knowledge. We examine philology, theology, ritual technologies, and iconography to ask what this demon reveals about changing ideas of evil and the management of sexuality. If you value evidence-based scholarship on magic and esotericism, this one is for you.
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RECOMMENDED READINGS 📖
REFERENCES 📚(full list on screen)
Boyce, M. (1975). A history of Zoroastrianism: The early period. Brill.
Duling, D. C. (1983). Testament of Solomon: A new translation and introduction. In J. H. Charlesworth (Ed.), The Old Testament Pseudepigrapha (Vol. 1, pp. 935–987). Doubleday.
Fitzmyer, J. A. (2003). Tobit. De Gruyter.
Al-Ṭabarī. (2001). The history of al-Ṭabarī: Volume III, The children of Israel (W. M. Brinner, Trans.). State University of New York Press.
Clark, S. (1997). Thinking with demons: The idea of witchcraft in early modern Europe. Oxford University Press.
Davies, O. (2009). Grimoires: A history of magic books. Oxford University Press.
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00:00 Introduction: Who is Asmodeus the Demon?
06:57 Asmodeus: Philological Archaeology and Zoroastrian Foundations
11:38 Asmodeus inJewish Tradition and Second Temple Literature
13:40 Asmodeus Reimagined in the Testament of Solomon
16:49 Asmodeus in Christian Demonology
18:53 The possessed Nuns of Loudun
21:37 Islamic Adaptations of Asmodeus
26:05 Asmodeus in Renaissance Grimoires and Systematic Demonology
31:44 Modern Occult and Esoteric Reinterpretations of the Demon King Asmodeus
36:46 Conclusion: The Demon as a Cultural Palimpsest
41:33 Support Angela’s Symposium
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Ivy Corvus has been practicing various occult philosophies for 20 years. She is the author of "Chaos Magic: A Complete Beginner's Guide", a contributing author to "This is Chaos: Embracing The Future Of Magic", and has written for Pagan Dawn magazine. Ivy is best known as “Ivy The Occultist” on her YouTube channel, established in 2022. She is a seer, witch, chaos magician, astral surfer, a former Zen Buddhist, embodying the curiosity of Alice with magic and mysticism. With a history as a healthcare practitioner, and through her science degree, her passion lies in understanding the convergence of mind, body, and spirit.
All of Ivy Corvus' links can be found here:
https://linktr.ee/ivycorvus
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Across three millennia, the goddess Astarte was recast as the demon Astaroth: a transformation that reveals more about humanity’s fear of the sacred feminine than any real change in divinity. This episode traces that metamorphosis from ancient Mesopotamian goddess to grimoire demon and modern occult archetype. Drawing on sources from biblical polemics and Renaissance demonology, as well as feminist and queer reimaginings, this exploration examines how Astaroth embodies the persistence of forbidden knowledge, gender fluidity, and spiritual defiance. Was Astaroth truly a fallen angel or the suppressed face of divine wisdom, buried under centuries of theological sabotage?
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RECOMMENDED READINGS 📖
REFERENCES (full list on screen)📚
Cornelius, I. (2004). The many faces of the goddess: The iconography of the Syro-Palestinian goddesses. Academic Press.
Russell, J. B. (1977). The Devil: Perceptions of evil from antiquity to primitive Christianity. Cornell University Press.
De Plancy, J. C. (1993). Dictionnaire infernal. Slatkine. (Original work published 1863)
Lévi, É. (2001). Transcendental magic: Its doctrine and ritual (A. E. Waite, Trans.). Weiser Books. (Original work published 1854)
Crowley, A. (1995). The Goetia: The Lesser Key of Solomon the King (S. L. M. Mathers, Trans.). Weiser Books. (Original work published 1904)
Ruether, R. R. (1974). Religion and sexism. Simon & Schuster.
Granholm, K. (2014). Dark enlightenment: The historical, sociological, and discursive contexts of contemporary esoteric magic. Brill.
Hanegraaff, W. J. (2012). Esotericism and the academy: Rejected knowledge in Western culture. Cambridge University Press.
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00:00 Introduction: A Theological Palimpsest of the Demon Astaroth
05:12 Philological and Historical Foundations: Tracking Asteroth’s Divine Genealogy
08:36 Asteroth’s Presence in Grimoires and Demonological Catalogues: Codifying the Forbidden
12:37 Theological and Polemical Framing: The Demon as Moral Allegory
19:11 Esoteric and Magical Receptions: Reclaiming the Fallen
26:27 Demonic Iconography and Symbolism: Reading the Visual Palimpsest
31:40 Practical Ritual Dimensions: From Constraint to Cooperation
37:13 Asteroth - Contemporary Relevance and Reinterpretations: The Living Tradition
41:27 IX. Conclusion: The Endless Metamorphosis of the Demon King
15:11 Support Angela’s Symposium
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This video explores the fascinating figure of Paimon, one of the most prominent kings of the Goetia, tracing his journey from early modern demonological catalogues to his reinvention in contemporary occultism and popular culture. We will examine how his image shifts across grimoires, from Johann Weyer’s Pseudomonarchia Daemonum to the Ars Goetia, and how his regal yet ambiguous traits became symbols of hidden wisdom, exotic authority, and intellectual mastery. The talk also considers Aleister Crowley’s psychological reinterpretation, the adaptations within Left-Hand Path traditions, and the transformation of Paimon into a mentor-like figure in modern demonolatry. Finally, we look at his unexpected entry into mainstream media through Ari Aster’s Hereditary and his reimagining in gaming and internet culture. Paimon’s enduring appeal lies not in stability but in continual reinvention, making him a key case study in the dynamics of Western esotericism.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Agrippa, H. C. (1992). Three books of occult philosophy (J. Freake, Trans.; D. Tyson, Ed.). St. Paul, MN: Llewellyn Publications. Original work published 1533.Church,D. (2020). Post-Horror: Art, Genre and Cultural Elevation. United Kingdom: Edinburgh University Press.
Asprem, E. (2014). The problem of disenchantment: Scientific naturalism and esoteric discourse, 1900–1939. Leiden: Brill.
Asprem, E. (2021). The occult among us: Esotericism in the mirror of contemporary culture. Oxford: Oxford University Press.
Aster, A. (Director). (2018). Hereditary [Film]. A24.
Carroll, P. J. (1987). Liber Null and Psychonaut. York Beach, ME: Weiser.
Clark, S. (1997). Thinking with demons: The idea of witchcraft in early modern Europe. Oxford: Oxford University Press.
Connolly, S. (2010). The complete book of demonolatry. Tempe, AZ: DB Publishing.
Crowley, A. (1973). Liber ABA: Book four, parts I–IV. Weiser. Original work published 1909.
Crowley, A., & Mathers, S. L. M. (1976). The Goetia: The lesser key of Solomon the King. Samuel Weiser. Original work published 1904.
Davies, O. (2009). Grimoires: A history of magic books. Oxford University Press.
Gilbert, R. A. (1983). The Golden Dawn: Twilight of the magicians. : Aquarian Press.
Granholm, K. (2016). Dark enlightenment: The historical, sociological, and discursive contexts of contemporary esoteric magic. Leiden: Brill.
Hine, P. (1995). Condensed chaos: An introduction to chaos magic. Weiser.
Howe, E. (1972). The magicians of the Golden Dawn: A documentary history of a magical order, 1887–1923. Routledge & Kegan Paul
Karlsson, T. (2004). Qabalah, Qliphoth and Goetic magic. Ouroboros.
Karnowska, M. (2011). Magician means philosopher: Magic of Giordano Bruno. Studies in history and philosophy of science Part C: Studies in history and philosophy of biological and biomedical sciences, 42(3), 449–456.
Kieckhefer, R. (1997). Forbidden rites: A necromancer’s manual of the fifteenth century. Pennsylvania State University Press.
Peterson, J. H. (Ed.). (2001). The lesser key of Solomon: Lemegeton Clavicula Salomonis. Weiser Books.
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Is there such a thing as a universal human experience of the divine, or are all encounters shaped by culture, language, and power? In this video, we explore the classic debate between perennialism and constructivism, from William James and Mircea Eliade to Steven Katz, Talal Asad, and beyond. Drawing on philosophy, anthropology, psychology, and neuroscience, we look at how claims of universality are entangled with history and how particular traditions cultivate what we call “religious experience.”
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RECOMMENDED READINGS 📖
REFERENCES 📚
Asad, T. (1993). Genealogies of religion: Discipline and reasons of power in Christianity and Islam. Johns Hopkins University Press.
Beauregard, M., & Paquette, V. (2006). Neural correlates of a mystical experience in Carmelite nuns. Neuroscience Letters, 405(3), 186–190. https://doi.org/10.1016/j.neulet.2006.06.060
Boyer, P. (2001). Religion explained: The evolutionary origins of religious thought. Basic Books.
d’Aquili, E., & Newberg, A. (1993). Religious and mystical states: A neuropsychological model. Zygon, 28(2), 177–200. https://doi.org/10.1111/j.1467-9744.1993.tb00918.x
d’Aquili, E., & Newberg, A. (1999). The mystical mind: Probing the biology of religious experience. Fortress Press.
Eliade, M. (1958). Patterns in comparative religion. Sheed & Ward.
Forman, R. K. C. (1990). The problem of pure consciousness: Mysticism and philosophy. Philosophy East and West, 40(4), 463–483. https://doi.org/10.2307/1399452
Forman, R. K. C. (1999). Mysticism, mind, consciousness. State University of New York Press.
Fuller, C. J. (1992). The camphor flame: Popular Hinduism and society in India. Princeton University Press.
Hood, R. W., Jr. (1975). The construction and preliminary validation of a measure of reported mystical experience. Journal for the Scientific Study of Religion, 14(1), 29–41. https://doi.org/10.2307/1384454
Hood, R. W., Jr., Hill, P. C., & Spilka, B. (2001). The psychology of religion: An empirical approach (4th ed.). Guilford Press.
Hori, V. S. (1999). Teaching and learning in the Rinzai Zen monastery. Journal of Japanese Studies, 25(1), 5–39. https://doi.org/10.2307/133231
Humphrey, C., & Laidlaw, J. (1994). The archetypal actions of ritual: A theory of ritual illustrated by the Jain rite of worship. Clarendon Press.
James, W. (1902). The varieties of religious experience: A study in human nature. Longmans, Green.
Katz, S. T. (Ed.). (1978). Mysticism and philosophical analysis. Oxford University Press.
Keane, W. (2007). Christian moderns: Freedom and fetish in the mission encounter. University of California Press.
Luhrmann, T. M. (2012). When God talks back: Understanding the American evangelical relationship with God. Knopf.
Mahmood, S. (2005). Politics of piety: The Islamic revival and the feminist subject. Princeton University Press.
Meyer, B. (2009). Aesthetic formations: Media, religion and the senses. Palgrave Macmillan.
Meyer, B. (2011). Mediation and the genesis of presence. In D. Morgan (Ed.), Religion and material culture (pp. 84–102). Routledge.
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In this episode, we explore the complex and often uneasy relationship between science and magic. Rather than asking whether magic is "real," we examine why scientific methods struggle to capture the essence of magical practices, and whether such validation is even desirable. From questions of measurement and philosophy to issues of cultural autonomy and demystification, this lecture reveals why attempts to prove magic scientifically may risk stripping it of its meaning, depth, and sacredness. Drawing on anthropology, history, and esotericism, we invite reflection on the value of magic beyond the lens of science.
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What happens when Italian folk traditions cross the Atlantic? This video explores how Italian witchcraft, especially the healing practice of Segnature, has been reimagined, reinvented, and often misrepresented in the United States. From Leland’s Aradia to Wicca-inspired “Stregheria,” we’ll look at how Italian-American communities blended folklore, Catholic devotion, and Pagan spirituality to create new forms of practice. But are these the same as the vernacular traditions in Italy, or something entirely different?
This video is a recording of the paper I presented at the World Congress of the International Association for the History of Religions, held at Jagiellonian University in Kraków, Poland.
Join me as we unpack the myths, the reinventions, and the cultural translations behind Italian witchcraft in America.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Cox, J. L. (2007). From primitive to indigenous: The academic study of indigenous religions. Ashgate.
De Martino, E. (1961). Sud e magia. Feltrinelli.
Hall, S. (1990). Cultural identity and diaspora. In J. Rutherford (Ed.), Identity: Community, culture, difference (pp. 222–237). Lawrence & Wishart.
Hobsbawm, E., & Ranger, T. (Eds.). (1983). The invention of tradition. Cambridge University Press.
Leland, C. G. (1899). Aradia, or the gospel of the witches. David Nutt.
Magliocco, S. (2004). Witching culture: Folklore and neo-paganism in America. University of Pennsylvania Press.
Magliocco, S. (2009). Italian American stregheria and Wicca: Ethnic ambivalence in American neopaganism. In M. F. Strmiska (Ed.), Modern paganism in world cultures: Comparative perspectives (pp. 55–86). ABC-CLIO.
Magliocco, S. (2026, forthcoming). Wicca alla marinara: La stregoneria neopagana italiana nella diaspora nordamericana. In M. Castagnetto Alessio, S. Palmisano, & N. Pannofino (Eds.), Rinascite pagane: Una religione dall'età della ragione alla postmodernità (pp. 45–67). Mondadori.
Owen, S. (2011). The appropriation of Native American spirituality. Continuum.
Pike, S. M. (2001). Earthly bodies, magical selves: Contemporary pagans and the search for community. University of California Press.
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Explore the teachings of the Temple of Set, one of the most influential yet misunderstood esoteric movements of the modern era. From Michael A. Aquino’s Diabolicon to the mysterious Leviathan Working, this lecture uncovers the philosophy of Xeper (self-becoming), the myth of Lucifer/Set, and the Temple’s quest for self-deification. Drawing on peer-reviewed scholarship and rare sources, we trace how Setianism reshaped the Left-Hand Path and challenged mainstream ideas of religion, magic, and identity.
If you’re curious about Satanism, esotericism, or the deeper currents of occult philosophy, this is a journey into the heart of one of the most radical magical traditions of our time.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Dyrendal, A., Lewis, J. R., & Petersen, J. A. (2016). The invention of Satanism. Oxford University Press.
Flowers, S. E. (1999). Order of Leviathan papers. Privately circulated manuscript.
Granholm, K. (2012). The Left-Hand Path and post-Satanism: The example of the Temple of Set. In P. Faxneld & J. A. Petersen (Eds.), The devil's party: Satanism in modernity (pp. 209-228). Oxford University Press.
Granholm, K. (2014). Dark enlightenment: The historical, sociological, and discursive contexts of contemporary esoteric Satanism. Åbo Akademi University Press.
Petersen, J. A. (2012). The seeds of Satan: Conceptions of magic in contemporary Satanism. Aries, 12(1), 91-129.
Schipper, B. U. (2014). Ancient Egypt and modern occultism: Trajectories of religion from the pyramids to pyramidology. In A. B. Kilcher & P. Theisohn (Eds.), Die Enzyklopädik der Esoterik (pp. 413-431). Wilhelm Fink.
van Luijk, R. (2016). Children of Lucifer: The origins of modern religious Satanism. Oxford University Press.
Webb, D. (2004). Uncle Setnakt's essential guide to the Left Hand Path. Rûna-Raven Press.
Wimbush, V. L. (2015). Scripturalizing the Human: The Written as the Political.(2015). Taylor & Francis.
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In this video, I explore Aleister Crowley’s The Vision and the Voice and why it remains one of the most powerful and unsettling texts in the Western esoteric tradition. I look at how the figure of Babalon emerges as both a theophany and a ritual of unmaking, and how this visionary work challenges our assumptions about magic, subjectivity, and divine encounter. I also trace the shifting image of Lilith, from biblical warning to occult icon, focusing on her reimagining in modern esotericism through figures like Kenneth Grant and the rise of feminist magical traditions. If you're interested in Thelema, mysticism, or the deeper currents behind the archetypes of the divine feminine, this lecture offers a chance to descend into the Aethyrs and return transformed.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Agamben, G. (2009). The signature of all things: On method (L. D'Isanto with K. Attell, Trans.). Zone Books. (Original work published 2008)
Asprem, E. (2012). Arguing with angels: Enochian magic and modern occulture. State University of New York Press.
Crowley, A. (1998). The Vision and the Voice with commentary and other papers: The collected diaries of Aleister Crowley, volume II (1909–1914) (Vol. IV, No. 2 of The Equinox). S. Weiser.
Kripal, J. J. (2001). Roads of excess, palaces of wisdom: Eroticism and reflexivity in the study of mysticism. University of Chicago Press.
McGinn, B. (1998).The foundations of mysticism: Origins to the fifth century (Vol. 1 ofThe presence of God: A history of Western Christian mysticism). Crossroad Publishing Company.
Yates, F. A. (1964). The occult philosophy in the Elizabethan age. Routledge & Kegan Paul.
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What do angels, secret languages, and occult orders have in common? Enochian magic. In this episode, we trace its evolution from John Dee’s apocalyptic visions in Elizabethan England to the ritual systems of the Golden Dawn, Aleister Crowley’s initiatory drama, and its surprising reinventions in contemporary occultism—from chaos magic to digital ritual tech. Drawing on original sources and modern scholarship, this deep dive explores how a forgotten angelic language became one of the most enduring and mysterious magical systems in the Western tradition.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Asprem, E. (2020). Enochian magic and modern occulture. Palgrave Macmillan.
Odeberg, H. (1928). 3 Enoch, or, The Hebrew Book of Enoch (Introduction, translation, and commentary). Cambridge University Press.
Peterson, J. H. (Ed.). (2003). John Dee’s five books of mystery: Original sourcebook of Enochian magic. Weiser Books.
Skinner, S. (Ed.). (2011). Dr. John Dee’s spiritual diaries (1583–1608). Golden Hoard Press.
Szőnyi, G. E. (2004). John Dee’s occultism: Magical exaltation through powerful signs. SUNY Press.
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Who was Saint Cyprian: a holy bishop, a legendary sorcerer, or both? In this video, I explore the enigmatic figure of Saint Cyprian through the lens of history, folk magic, and grimoire traditions. Drawing on academic sources and rare magical texts, we trace the evolution of his legend from early Christian writings to the Black Books of Norway, the Clavis Inferni, and Latin American necromantic practices. Discover how this patron saint of cunning folk became a master of crossroads magic, feared and venerated by magicians across the centuries.
Based on peer-reviewed research and archival sources, this episode delves into the living tradition of Cyprianic magic, its dangers, ethics, and the enduring power of his mysterious book.
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What do bread blessings, hilltop fairs, and a Celtic god of light have in common? In this video, I explore the real history of Lammas and Lughnasadh, the first harvest festival in the Pagan Wheel of the Year. Drawing on peer-reviewed scholarship and historical sources, I trace the festival’s roots in ancient Celtic rites, its Christian transformation into Loaf Mass, and its creative revival in modern Paganism. Join me as I unpack the myths, magic, and meanings behind this rich seasonal tradition.
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REFERENCES 📚
Danaher, K. (1972). The year in Ireland: Irish calendar customs. Cork: Mercier Press.
Hobsbawm, E., & Ranger, T. (Eds.). (1983). The invention of tradition. Cambridge: Cambridge University Press.
Hutton, R. (1996). The stations of the sun: A history of the ritual year in Britain. Oxford: Oxford University Press.
MacNeill, M. (1962). The festival of Lughnasa: A study of the survival of the Celtic festival of the beginning of harvest. Oxford: Oxford University Press.
Ó hÓgáin, D. (2002). The Celts: A history. Woodbridge: Boydell Press.
Pearson, J. (2007). Wicca and the Christian heritage: Ritual, sex and magic. London: Routledge.
York, M. (2003). Pagan theology: Paganism as a world religion. New York: NYU Press.
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What is the Church of the SubGenius?
What if parody could be sacred? This video explores the Church of the SubGenius—a surreal blend of satire, esotericism, and counterculture. Discover the origins of “Bob” Dobbs, the mystery of Slack, and how this invented religion both mocks and mirrors spiritual belief. Drawing from academic research on contemporary religion, occultism, and pop culture, this episode unpacks one of the most bizarre and thought-provoking movements of our time. Is it a joke, a faith, or something in between? Watch to find out.
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REFERENCES 📚
Bauduin, T. M., (2015) “The ‘Continuing Misfortune’ of Automatism in Early Surrealism”, communication +14(1). doi: https://doi.org/10.7275/R5QV3JGQ
Cusack, C. M. (2010). Invented religions: Faith, fiction, imagination. Farnham, UK: Ashgate.
Dobbs, J. R. (1994). Revelation X: The "Bob" Apocryphon: Appointed to be Read in Churches. Simon & Schuster.
Duggan, C. (2015). Chaos magick. In C. Partridge (Ed.), The occult world (pp. 406–411). London, UK: Routledge.
Foundation, S. (2009). Book of the Subgenius. Gallery Books.
Greer, J. C. (2022). The psychedelic church movement. In E. Asprem (Ed.), Dictionary of contemporary esotericism [Preprint manuscript]. Contemporary Esotericism Research Network.
Henderson, B. (2006). The Gospel of the Flying Spaghetti Monster. HarperCollins.
Partridge, C. (2005). The re-enchantment of the West: Alternative spiritualities, sacralization, popular culture and occulture (Vol. 2). London, UK: T&T Clark International.
Partridge, C. (Ed.). (2015). The occult world. London, UK: Routledge.
Puckett, R. (2009). Re-enchanting the world. In J. R. Lewis & P. Murphy (Eds.), Handbook of contemporary paganism (pp. [xx–xx]). Brill.
Stang, I. (1988). High weirdness by mail. Simon & Schuster.
Taylor, B. (Ed.). (2005). The encyclopedia of religion and nature (Vol. 1). Continuum.
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What if divination doesn’t just reveal the future, but intervenes in it?
In this episode, I explore the philosophical and esoteric dimensions of divination, asking what it really means to predict the future and whether that future can be changed. Drawing on thinkers from Boethius to Bergson, Kant to Crowley, I examine how different conceptions of time—linear, cyclical, eternalist, presentist, and modal—radically shape what we believe divination can do.
Is time a fixed block in which all events already exist? Is it unfolding moment by moment, shaped by consciousness? Or is it a branching field of possible futures that we navigate with every choice?
We’ll look at how various systems—from Renaissance astrology and Hermeticism to Theosophy, Tarot, and chaos magic—frame divination as more than foresight. In these traditions, divination becomes a participatory act, where knowledge of what might happen empowers the practitioner to shift timelines, align with the True Will, or avoid danger entirely. That brings us to the heart of the matter: agency. If a future can be known, can it still be changed? And if it is changed, was it ever really known?
This episode is an in-depth journey through the metaphysics of time, fate, and freedom—essential listening for anyone who practises or studies divination, magic, or the philosophy of consciousness.
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In this video, I explore the magical dimension of Bruno’s thought—an aspect often overlooked or dismissed in favour of his more fashionable reputation as a forerunner of modern astronomy. But Bruno was no mere proto-scientist. He was a visionary who believed that the universe was infinite, ensouled, and fundamentally magical—a living network of correspondences that could be navigated through imagination, desire, and memory.
Drawing from his key texts—De Magia, De Vinculis in Genere, On the Composition of Images, Signs and Ideas—and supported by the work of scholars like Frances Yates, Ioan Couliano, Karen DeLeón-Jones, and Manuel Mertens, I show how Bruno developed a magical system where cosmology, ritual, and philosophy collapse into one another. His art of memory wasn’t just a mental exercise—it was a theurgical practice. His use of images wasn’t ornamental—it was a means of binding the soul to the divine. And his vision of the magician wasn’t that of a trickster or charlatan, but of a philosopher in ecstatic alignment with the cosmos.
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RECOMMENDED READINGS 📖
REFERENCES 📚
Primary Texts by Giordano Bruno
Bruno, G., & Morehead, W. (1713). Spaccio de la Bestia Trionfante: Or the Expulsion of the Triumphant Beast. John Humphreys.
Bruno, G. (1991). On the composition of images, signs and ideas (C. Doria, Trans.; D. Higgins, Ed.). Willis, Locker & Owens.
Bruno, G. (2000). Cause, principle and unity: And essays on magic (R. J. Blackwell, R. de Lucca, & A. C. Leone, Trans.). Cambridge University Press.
Bruno, G., Tocco, F., & Vitelli, H. (Eds.). (1962). De vinculis in genere. F. Frommann.
Bruno, G. (2013). On the heroic frenzies: A translation of De gli eroici furori (1585) (S. L. Sears, Trans.). University of Toronto Press.
Secondary Literature and Scholarly Studies
Couliano, I. P. (1987). Eros and magic in the Renaissance. University of Chicago Press.
DeLeón-Jones, K. S. (1997). Giordano Bruno and the Kabbalah: Prophets, magicians, and rabbis. Yale University Press.
Greer, J. M., & Warnock, C. (2011). The complete Picatrix: The occult classic of astrological magic (Liber Atratus edition). Adocentyn Press.
Karnowska, M. (2011). Mag znaczy filozof: magia Giordana Bruna w świetle jego traktatu O magii. Symbolae Philologorum Posnaniensium Graecae et Latinae, 21(2), 181–189.
Mertens, M. (2018). Magic and memory in Giordano Bruno: The art of a heroic spirit. Brill.
Walker, D. P. (2000). Spiritual and demonic magic: From Ficino to Campanella. Pennsylvania State University Press.
Yates, F. A. (1964). Giordano Bruno and the Hermetic tradition. University of Chicago Press.
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✨ Italian Folk Magic and Shamanism: A Course in the Tradition of Segnature ✨
I’m Dr Angela Puca, and I’m beyond excited to finally share this with you.
This is not just another witchcraft course. It’s the first and only course on Segnature taught live by the only Italian and only academic who has studied this tradition systematically, academically, and from within.
Over 11 live Zoom sessions, I’ll guide you through the real history and living practice of Italian folk magic. We’ll look at how it survived persecution, how it intertwines with Catholicism, and how it functions as a form of indigenous Italian shamanism. I’ll show you the healing signs, words, and gestures passed down in secrecy, and we’ll explore spells for love, protection, prosperity, and ancestral work—always rooted in ethical, respectful practice.
I’ve already published on this topic with Brill, and I’m currently writing a new book with never-before-shared material from my fieldwork. And in this course? I’m sharing that research with you first.
⚠️ This will very likely be the only time I run this course live.
You’ll have direct access to me, Q&As, recordings, and community support on my private Discord.
We start on Saturday, July 19th.
🎁 Patrons get 50% off.
👉 Sign up now at https://drangelapuca.com/courses
Let’s walk this path of our ancestors together.
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In this special episode—presented for the first time in Italian with (ala, literal and not always accurate) English subtitles—Dr Angela Puca is joined by Emanuele Viotti, founder of Ad Maiora Vertite, for a discussion on the religion of ancient Rome.
Emanuele Viotti is a respected educator and independent scholar in the field of Roman traditional religion. Since founding Ad Maiora Vertite in 2012, he has authored and curated numerous publications—often in collaboration with academics—on Roman religiosity. Viotti lectures on Roman religion at the Centro Nazionale di Studi Classici GrecoLatinoVivo, where his courses are recognised by Italy’s Ministry of Education. He has presented at academic conferences, contributes to the rediscovery of Italian heritage through historically themed guided tours, and was awarded the Rimini–Europa in the World international culture prize in 2023 for his work on Roman tradition and historical outreach.
Topics explored include:
– The distinction between orthopraxy and orthodoxy in Roman religiosity
– The numinous and the function of sacra privata vs. sacra publica
– Ritual precision, priesthoods, and everyday cultic practice
– The transmission of religious knowledge in domestic and civic spaces
– Local religious variation across the Roman world
– Misconceptions surrounding figures like Diana and “Lucifer”
– The challenges and potentials of reconstructing Roman religion today
This episode also critically examines how Roman religion functioned as a pragmatic, ritual-based system without imposed theological dogma, contrasting sharply with post-Nicene Christianity. Emanuele Viotti offers rare insights into original Latin sources, epigraphic evidence, and the ritual economy of the Roman world, while discussing how Roman traditionalism is interpreted and lived in contemporary contexts.
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Bibliography provided by Emanuele 📚
About Roman Religion:
- G. Dumezil, La religion romaine archaïque, avec un'appendice sur la religion des Étrusques. Parigi, Payot, 1964
- J. Sheid, Quand faire, c'est croire. Les rites sacrificiels des Romains, Editions Aubier, coll. «Historique», Parigi, 2005
- J. Rupke, Pantheon: A New History of Roman Religion, Princeton University Press, 2018
- D. Sabbatucci, La religione di Roma antica: dal calendario festivo all'ordine cosmico, Milano, Il Saggiatore, 1988
- L. Ferro, M. Monteleone, Miti Romani: il racconto, Einaudi, 2010
- M. Bettini, Dèi e uomini nella città. Antropologia, religione e cultura nella Roma antica, Roma, Carocci, 2015
E. Viotti, La Via Romana agli Dèi: la storia, i miti, le fondamenta e i riti della religione romana oggi, Armenia, 2022
About Moon goddeses:
- Lucius Annaeus Cornutus, Theologiae Graecae compendium, 34
- N. Serafini, La dea Diana nell'Ars Amatoria: Ovidio e la tradizione greca, in EVPHROSYNE, 41, 2013, 131-146
- N. Serafini, Antichi dèi, oggi: la Ecate dei neo-pagani, Minerva 27 (2014), 203-225
- (JUST FOR RECONSTRUCTION, NOT VALID ANYMORE FOR THE ANALYSIS) J. Frazer, The Golden Bough: A Study in Comparative Religion, 1915
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Why does Paganism attract so many LGBTQ+ people—and how are queer practitioners reshaping Pagan traditions from within?
In this in-depth episode, Dr Angela Puca draws on extensive academic research and ethnographic evidence to explore the powerful intersection of queerness and contemporary Paganism. We’ll examine why decentralised structures, ritual flexibility, and the sacralisation of the body make Paganism particularly resonant for queer seekers. From feminist Wicca to trans-inclusive magical circles, and from the mythic play of the Minoan Brotherhood to the controversies surrounding Dianic Witchcraft, this episode uncovers the theological innovations and spiritual practices that queer Pagans are creating.
Drawing on scholarship by Sarah Pike, Melissa Wilcox, Robert Wallis, Martin Lepage, Kathryn Rountree, and many others, this lecture explores topics such as gender alchemy, ritual storytelling, queer reinterpretations of myth, and the embodied politics of magical practice. It also problematises the gender polarity model in traditional Wicca and explores how LGBTQ+ practitioners are queering divinity itself.
Join us for a critical and compassionate conversation about how Paganism becomes not only a refuge for LGBTQ+ individuals but also a space of radical religious creativity.
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REFERENCES 📚
Berger, H. A., Leach, E. A., & Shaffer, L. S. (2003). Voices from the Pagan Census: A National Survey of Witches and Neo-Pagans in the United States. Columbia, SC: University of South Carolina Press.
Clifton, C. S. (2006). Her Hidden Children: The Rise of Wicca and Paganism in America. Lanham, MD: AltaMira Press.
Coyle, T. T. (2012). Snapshots: Musings on polarity and flow. In S. Thompson, G. Pond, P. Tanner, et al. (Eds.), Gender and Transgender in Modern Paganism (pp. 91–92). Circle of Cerridwen Press.
Eller, C. (1993). Living in the Lap of the Goddess: The Feminist Spirituality Movement in America. Boston, MA: Beacon Press.
Helix. (2012). Polarity without gender. In S. Thompson, G. Pond, P. Tanner, et al. (Eds.), Gender and Transgender in Modern Paganism (pp. 35–40). Circle of Cerridwen Press.
Kaldera, R. (2012). The third voice. In S. Thompson, G. Pond, P. Tanner, et al. (Eds.), Gender and Transgender in Modern Paganism (pp. 75–86). Circle of Cerridwen Press.
Lepage, M. (2013). A Lokian family: Queer and Pagan agency in Montreal. The Pomegranate: The International Journal of Pagan Studies, 15(1–2), 1–23. https://doi.org/10.1558/pome.v15i1–2.1
Mueller, M. (2017). The chalice and the rainbow: Conflicts between women’s spirituality and transgender rights in US Wicca in the 2010s. In I. B. (Eds.), Female Leaders in New Religious Movements (pp. 249–268). London: Palgrave Macmillan.
(check the last slide on screen for the complete bibliography)
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