I originally drafted this for my Book of Mirrors, but after Jason Miller affirmed that the mandala rites may be conducted in the presence of individuals who have not participated in the course, I realized that I could share Hekate’s mantras on my blog without violating the confidentiality Jason expects from his students. (Q&A for Lesson 13. 25 July 2023. Time stamp 10:44.)
At the heart of our interaction with Hekate is the foundational mantra Io Heka Io Ho. Rather than a replication of ancient sounds, our chanting of the mantra is an attempt to feel her teachings. This mantra encapsulates the exaltation that the goddess herself bestows. When singing the mantra, we incorporate notes from the B or E chords, adding another layer of sonic richness that mirrors her essence. Upon sensing Hekate's presence, we acknowledge it with a subtle alteration in the mantra: Ia Heka Io Ho.
Jason dissects the mantra as follows: “Io” expresses exaltation, “Ia” imparts a celebratory note, “Heka” resonates with layers of transcendence, and “Ho” releases potent energy. These phonetic elements convey emotion, intention, and inexpressible meaning. As these sounds escape your lips, take note of the feelings they evoke within you and note the way your mouth forms them. Remember, the physical articulation of sound is integral to expressing the mantra’s magical essence.
Another mantra, P’horba P’horba Brimo Azzibya / Bor P’horba P’horba Brimo Azzibya, was also transmitted to Jason by Hekate. Mastering its pronunciation posed a challenge for me. My research revealed that Greek pronunciations of these words might have changed during the Hellenistic era into Forva Forva Vrimó Azivía / Vorforva Forva Vrímo Azivía. Though this version was easier for me to articulate and remember, Jason advised me to adhere to the original form that he had presented to us.
Jason’s response was unexpected. Generally, he displays a relaxed stance toward the pronunciation of Greek within the ritual texts, but offers alternatives in the form of recordings by a presumably native speaker. Certainly, one might hope that Hekate would be tolerant of mispronunciations, just as many people will be tolerant of a foreigner attempting to speak their language. One might also trust that Hekate is omniscient and understands our intentions even if poorly expressed. However, the mantras are not ritual text; they are incantations and their sound matters greatly. They transcend ordinary human communication; they are contemporary revelations from the divine. Conveying lexical meaning is not their aim; it is the sounds, the breath, and the chamber of the mouth shaping them that matter.
The mantra Io Heka Azonai encompasses Hekate’s most transcendent form. Jason suggested omitting one syllable of “Azonai” in Lesson 12, but then, in the Q&A12 for Hut 15, advised retaining all three syllables. With “Heka” signifying transcendence and “Azonai” echoing boundlessness, when the mantra is sung, the notes should ascend, resonating through the chords of B or E.
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| Drawing of a bronze tablet found at Pergamon |
Reflecting on ancient magical formulae, such as the Ephesian Letters, reminds us that the power of sound transcends written symbols or lexical meanings. The Ephesian Letters, words seemingly devoid of lexical meaning, derive their apotropaic power from their sounds. They were believed to be ineffective when mispronounced.
While the Ephesian Letters are not a component of our Hekatean practice, they do shed light on why we should pronounce the mantras as instructed by Hekate. Their relevance to Hekate's mantras lies in their sonic resonance.
Sound and breath are emphasized in the Sefer Yetzirah, the earliest surviving text of linguistic theory and a cornerstone of Jewish mystical teachings. In that text, God is portrayed creating the world with sound and breath. Sonic resonance is also a key aspect of Hekate’s mantras. Just as the power of Ephesian Letters emanated from their sound, Hekate's mantras deepen our connection to the Goddess through repeated recitation. The best known Ephesian Letters are this group of six words:
Aski Kataski Lix Tetrax Thamnameneus Aisia
The Ephesian Letters and the Sefer Yetzirah inspired intellectual analysis. One ancient scholar speculated that “Aski” (“shadowless”) denotes “darkness,” “Kataski” (“shadowy”) resonates with the “brightness” necessary for casting shadows, “Lix” was an early term for “Earth,” “Tetrax” signifies the four seasons of the year, “Thamnameneus” echoes the name of one of a group of mythical beings called the Dactyls, and “Aisia” signifies “Logos.”
As intriguing as definitions and word origins are to our analytical left-brains, Hekate's mantras pertain to auditory impressions and our right-brain experience of the world. The Sefer Yetzirah extols the primacy of sound and breath, guiding us to recreate the world and ourselves. In this context, the structure of written letters and the lexical meaning of words are immaterial. Human speech is not the focus.
The articulation of sound shapes the essence of the mantra. Hekate's assurance that her mantras transcend our current existence underscores their ability to help us transcend and go beyond who we are now. While perfect historical pronunciation is elusive, the voces magicae—those nonsensical yet powerful sounds—also evolve through time, carrying their own enchanted energy.
In this journey, we are not bound by ancient phonetics. We strive to replicate Hekate’s teaching as closely as possible, but even if we fail to do so perfectly, we weave our own intricate web of mystical sound, imbuing it with the transformative essence that lies at the core of Hekate's mantras.
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