ANGELA'S SYMPOSIUM 📖 Academic Study on Witchcraft, Paganism, esotericism, magick and the Occult

Join me live on Sunday 21 December at 6 pm GMT, 1 pm EST, for a festive and thought provoking deep dive into the Winter Solstice. In the first half of the livestream we will journey through midwinter traditions from around the world, exploring fire, feasting, ancestors, rebirth, and the many ways humans have ritualised the longest night of the year. Expect myths, surprising historical details, and a clear distinction between what we know from the sources and what modern practitioners have creatively developed.

In the second half, the floor is yours. Bring your questions, curiosities, and favourite solstice themes for a relaxed and lively Q&A. Whether you are interested in history, contemporary practice, or simply want to get into the solstice spirit, this is a perfect way to welcome the returning light together.

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This livestream brings together Manon Hedenborg White and Henrik Bogdan to discuss their newly co-edited volume The Magical Diaries of Leah Hirsig, 1923 to 1925, published by Oxford University Press. The book presents, for the first time, a critical edition of Hirsig’s surviving diaries from the period when she served as Aleister Crowley’s Scarlet Woman and played a formative role within the development of Thelema. These documents reveal a complex portrait of Hirsig as practitioner, partner, and independent thinker while also illuminating the daily workings of Crowley’s magical system during a turbulent chapter of his life.

You can buy the book here ➡️ https://amzn.to/48AL03N

The conversation will explore the challenges of editing primary sources in esotericism, the significance of Hirsig’s voice within a field long dominated by male figures, and the broader implications of her magical, emotional, and intellectual labour for understanding early twentieth-century occultism. We will examine how the diaries complicate established narratives around gender, authority, and the lived experience of Thelemic practice. The discussion will also consider the historiographical value of such material within contemporary scholarship on Western esotericism.

Join us on Sunday, 7 December at 5 pm GMT or 12 pm EST for an in-depth conversation that opens new perspectives on a pivotal yet understudied figure in the history of modern magic.

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00:00:00 Introduction: Crowley’s Scarlet Woman, Leah Hirsig’s Diaries

00:01:05 Meet Manon Hedenborg White and Henrik Bogdan

00:01:47 Manon’s Academic Background

00:02:25 Henrik’s Academic Background

00:06:34 How the Book Came to Be and was Written

00:19:25 Leah Hirsig’s Diaries

00:11:44 Leah Hirsig’s Magick

00:16:31 Purpose in Crowley’s and Hirsig’s Practice / Sex Magick

00:22:35 Leah Hersig as the Scarlet Woman

00:24:52 Decoding Leah’s Diaries

00:31:41 Leah Hirsig and Aleister Crowley Break Up

00:39:00 The Scarlet Woman and the Great Beast 666

00:59:20 The Role of Menstruation in Hirsig’s Magick

00:56:55 Money Magick in Thelema

00:59:18 Why Some Cities are Breeding Grounds for Esoteric Movements

01:03:33 Babalon and Ra-Hoor-Khuit

01:06:56 Henrik and Manon’s Favourite Parts of the Diaries

01:12:54 Contact Details for Dr Manon Hedenborg White and Dr Henrik Bogdan

01:14:34 Support Angela’s Symposium

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Have you ever lit a candle, whispered an incantation, and watched something uncannily fitting happen days later? Was it magic, or just a well-timed coincidence? In the world of esoteric practice, we are trained to notice patterns, to read signs, to find meaning where others see randomness. But what if some of those connections aren’t what they seem? What if we’re mistaking correlation for causation, and calling it magic?

In this video, we’re diving into the most seductive illusion in both magic and conspiracy thinking: the leap from “this happened” to “I caused it.” Drawing on philosophy, psychology, and the history of occult thought, we’ll explore why our brains are wired to see patterns, how magical fallacies take root, and how to practise with both conviction and discernment. If you want to refine your craft, sharpen your thinking, and avoid the traps that turn meaningful magic into wishful thinking, stay with me. This might just be the most important spell you ever learn.

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RECOMMENDED READINGS 📖

REFERENCES 📚

Barkun, M. (2013). A culture of conspiracy: Apocalyptic visions in contemporary America (2nd ed.). University of California Press.

Boyer, P. (2001). Religion explained: The evolutionary origins of religious thought. Basic Books. (Hachette Book Group)

Bruno, G. (1986). De magia; De vinculis in genere (A. Biondi, Ed.). Biblioteca dell’Immagine. (Original work published 1590). (philpapers.org)

Conrad, K. (1958). Die beginnende Schizophrenie: Versuch einer Gestaltanalyse des Wahns. Georg Thieme. (PubMed)

Corbin, H. (1972). Mundus imaginalis, or the imaginary and the imaginal. Spring, 1972, 1–19. Spring Publications. (springpublications.com)

Dukes, R. (2001). SSOTBME: An essay on magic (Rev. ed.). The Mouse That Spins. (splendorsolisbooks.com)

Evans-Pritchard, E. E. (1937). Witchcraft, oracles and magic among the Azande. Clarendon Press. (Wikipedia)

Hanegraaff, W. J. (2012). Esotericism and the academy: Rejected knowledge in Western culture. Cambridge University Press. (Cambridge Assets)

Hui, Y. (2016). The question concerning technology in China: An essay in cosmotechnics. Urbanomic. (urbanomic.com)

Hume, D. (1748). An enquiry concerning human understanding. A. Millar. (davidhume.org)

Hutton, R. (1999). The triumph of the moon: A history of modern Pagan witchcraft. Oxford University Press. (cmc.marmot.org)

Jung, C. G. (1960). Synchronicity: An acausal connecting principle (R. F. C. Hull, Trans.). Princeton University Press. (cmc.marmot.org)

Kripal, J. J. (2006). The serpent’s gift: Gnostic reflections on the study of religion. University of Chicago Press. (University of Chicago Press)

Latour, B. (1993). We have never been modern (C. Porter, Trans.). Harvard University Press. (Original work published 1991). (hup.harvard.edu)

Midgley, M. (2001). Science and poetry. Routledge. (Routledge)

Popper, K. (1959). The logic of scientific discovery. Hutchinson. (philotextes.info)

Stenger, V. J. (2009). Quantum gods: Creation, chaos, and the search for cosmic consciousness. Prometheus Books. (Simon & Schuster)

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This lecture explores the provocative question: Can magic stop wars? Drawing on historical and cross-cultural sources, we examine how rituals and spells have been used not merely as private acts of devotion but as technologies of politics, resistance, and reconciliation. From the Assyrian Maqlû tablets and Egyptian execration rites, to the Wiccan “Cone of Power” against Hitler and the modern #MagicResistance movement, we uncover how ritual has been mobilised to defend rulers, resist tyranny, and shape the course of events.

The lecture also turns to reconciliation practices such as the Acholi Mato Oput in Uganda, Hawaiian ho‘oponopono, and Arab-Islamic sulha, showing how communities have ritualised the difficult work of forgiveness and the transformation of enmity. By analysing these cases, we see how ritual externalises conflict into material or symbolic form, such as burned effigies, bitter drinks, and shared meals, so that violence can be reframed, managed, or dissolved.

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RECOMMENDED READINGS 📖

REFERENCES 📚

Baines, E. K. (2007). The Haunting of Alice: Local Approaches to Justice and Reconciliation in Northern Uganda. International journal of transitional justice, 1(1), 91–114. https://doi.org/10.1093/ijtj/ijm011

Beard, M., North, J., & Price, S. (1998). Religions of Rome, Vol. 1: A History. Cambridge University Press.

Bell, C. (1992). Ritual theory, ritual practice. Oxford University Press.

Graf, F. (1997). Magic in the ancient world (F. Philip, Trans.). Harvard University Press.

Hutton, R. (1999). The triumph of the moon: A history of modern Pagan witchcraft. Oxford University Press.

Kemp, B. J. (2006). Ancient Egypt: anatomy of a civilization (2nd ed.). Routledge.

Lang, F. (2002). Sulha Peacemaking and the Politics of Persuasion. Journal of Palestine studies, 31(3), 52–66. https://doi.org/10.1525/jps.2002.31.3.52

Pukui, M. K., Haertig, E. W., & Lee, C. A. (1972). Nānā i ke kumu (Look to the source), Vol. 1. Hui Hānai. 39

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In this episode, Dr Angela Puca unpacks one of the most fascinating questions in the study and practice of magic: how does magic actually work? Drawing on both historical and contemporary scholarship, she explores the six major explanatory models: the spirit, psychological, natural or energetic, information or cybernetic, sociological, and transcendent or mystical frameworks. Each reveals a different way magicians and scholars have tried to understand the mechanisms of ritual power, from relationships with spirits and manipulation of subtle forces to consciousness engineering and divine realisation. Whether you’re a practitioner, scholar, or simply curious about how magic makes sense of the impossible, this episode will deepen your understanding of what really happens when magic works.

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RECOMMENDED READINGS 📖

REFERENCES 📚

Asprem, E. (2014). The problem of disenchantment: Scientific naturalism and esoteric discourse, 1900-1939. Brill.

Asprem, E. (2013). Programmatic models of esoteric science: The case of chaos magick. In E. Asprem & K. Granholm (Eds.), Contemporary esotericism (pp. 283-300). Equinox Publishing.

Bell, C. (1992). Ritual theory, ritual practice. Oxford University Press.

Berger, H. A. (1999). A community of witches: Contemporary neo-paganism and witchcraft in the United States. University of South Carolina Press.

Carroll, P. J. (1987). Liber null & psychonaut. Weiser Books.

Crowley, A. (1997). Magick: Liber ABA, Book 4 (2nd rev. ed.). Weiser Books. (Original work published 1912-1936)

De Martino, E. (1959). Sud e magia. Feltrinelli.

Fernández Olmos, M., & Paravisini-Gebert, L. (2011). Creole religions of the Caribbean: An introduction from Vodou and Santería to Obeah and Espiritismo (2nd ed.). New York University Press.

Grant, K. (1972). The magical revival. Muller.

Greenwood, S. (2009). The anthropology of magic. Berg.

Hanegraaff, W. J. (1996). New Age religion and Western culture: Esotericism in the mirror of secular thought. Brill.

Harner, M. (1990). The way of the shaman (3rd ed.). Harper & Row.

Hine, P. (1995). Condensed chaos: An introduction to chaos magic. New Falcon Publications.

Jung, C. G. (1969). The archetypes and the collective unconscious (R. F. C. Hull, Trans.; 2nd ed.). Princeton University Press. (Original work published 1959)

Kripal, J. J. (2022). The superhumanities: Historical precedents, moral objections, new realities. University of Chicago Press.

Luhrmann, T. M. (1989). Persuasions of the witch's craft: Ritual magic in contemporary England. Harvard University Press.

Luhrmann, T. M. (2012). When God talks back: Understanding the American evangelical relationship with God. Knopf.

Pike, S. M. (2001). Earthly bodies, magical selves: Contemporary pagans and the search for community. University of California Press.

Regardie, I. (1989). The tree of life: A study in magic. Weiser Books. (Original work published 1932)

Tambiah, S. J. (1990). Magic, science, religion, and the scope of rationality. Cambridge University Press.

⚠️ Copyright of Dr Angela Puca, in all of its parts ⚠️

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For over thirty years, Richard Kaczynski has been a scholar, speaker and writer on Western esotericism, particularly the life and work of British occultist Aleister Crowley. His publications include Perdurabo: The Life of Aleister Crowley (2002, 2010), The Weiser Concise Guide to Aleister Crowley (2009), Forgotten Templars: The Untold Origins of Ordo Templi Orientis (2012), Friendship in Doubt: Aleister Crowley, J. F. C. Fuller, Victor B. Neuburg, and British Agnosticism (2024), and the just-released Mind Over Magick: The Psychology of Ritual Magick (2025). He also edited, annotated and introduced a critical edition of Aleister Crowley's The Sword of Song (2021, 2025). He has spoken internationally at both academic and pagan/occult conferences, and appeared in several documentaries. He holds a Ph.D. in psychology with a minor in statistics. His doctoral dissertation examined the structure and correlates of metaphysical beliefs.

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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.

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⚠️ Copyright of Dr Angela Puca, in all of its parts ⚠️

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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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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

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⚠️ Copyright of Dr Angela Puca, in all of its parts ⚠️

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