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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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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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.

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👉 Sign up now at https://drangelapuca.com/courses

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