Casting in The Ballad of Songbirds and Snakes

Suzanne Collin's book, The Ballad of Songbirds and Snakes, explores the origins of President Coriolanus Snow and of the Hunger Games. While the book is filled with references to the original trilogy, it feels more like a manufactured history than a compelling story.

Despite my initial skepticism, which was based on casting that I saw in the trailers, I wanted to see the movie so I could hear the songs. The songs were indeed great, and to my surprise, I enjoyed the movie. The screenwriter crafted a well-paced adaptation of the novel. However, some casting choices and certain gaps in storytelling may confuse viewers unfamiliar with the source material.

Casting Critiques

The teenage characters were played by older actors. This wasn’t necessary, as there were no sexually explicit scenes to justify such casting.

Lucy Gray Baird: Rachel Zegler's singing is fantastic, but the orphaned entertainer from the poorest district in Panem is not who we see on the screen. Lucy’s vivid clothing and heavy makeup, which should evoke an unsophisticated performer's gaudy flair, are muted in the film. Zegler’s demeanor is too polished, lacking the grit and passion of the young woman in the book.

In the book, we spend most of the Games wondering where Lucy is and what she is doing. Coriolanus can only watch the Games on television; there are few cameras in the arena and fewer microphones. So, like Coriolanus during the Games, we worry about her, and like Coriolanus after the Games, we wonder uncomfortably about the killing she had to do to survive the Games. In the movie, Lucy Gray is uncomplicated: a girl fighting for her life. We don't have doubts or questions about her motivations.

Reaper: The casting of Dimitri Abold was good, but his character received little screen time.

For me, Reaper is the most intriguing and most frustratingly undeveloped character in both the book and the movie. Suzanne Collins leaves us to speculate what inspired his change of strategy in the book. Before the Games, Reaper apologizes to each of the other tributes for having to kill them and, when he first enters the arena, he is still prepared to kill them. However, in the end, he kills no one. Instead he creates a "makeshift morgue" covering the dead tributes' bodies with the flag of Panem. (In the movie, this occurs immediately after the death of the little girl from his district, Dill.)

In the movie, he dies bravely. I didn't mind that he dies much earlier in the movie than in the book, but I wanted some insight into his character. There is no indication of his internal struggle or shift in strategy.

Coral from District 4: Mackenzie Lansing steals Reaper's spotlight by being a believable bully. In the movie, her dying words, "I couldn't have killed them all for nothing," echo Cato's realization in the first Hunger Games movie. (In the book, Coral is literally a backstabber, but her role in the book is much smaller than it is in the movie.)

Dean Casca Highbottom: Peter Dinklage’s portrayal could have been stellar if only he had better direction. The character of Highbottom in the book is beaten down and passive aggressive. He has spent years nursing feelings of resentment and drugging his guilty conscience for the barbaric Games. He resents his own choices in life, blaming Coriolanus's father for them. His venom for Coriolanus is fully revealed only when they are alone together.

Dr. Volumnia Gaul: Viola Davis is stunning as Dr. Gaul! Suzanne Collins never convinced me that Dr. Gaul was a real person, but Viola Davis did. The actress isn't an old, stooped woman as described in the books, but she is a compelling presence. (Her name suggests she’s even more barbaric than others in the Capitol.)

Sejanus Plinth: I liked Josh Rivera, but the actor seemed too old to play a high school student, and the movie script transformed him into a confident and clever adult. In the book, he was an angsty teenager; a kid with a good moral compass, but immature and weak. Since we see him only from Coriolanus's perspective in the book, readers may find Sejanus frustrating, even though we know he is in the right. In the movie, we are free to like him-- which I did. (Suzanne Collins wrote Katniss in the first person; why did she write Coriolanus in the third?)

Tigris Snow: Hunter Schafer is the only actor I wholeheartedly love in the movie. She plays a young woman thrilled with fashion and grateful to her employer, as well as a thoughtful advisor, a protective mother-figure, a compassionate human, and, most beautifully, a woman saddened by shameful things she had to do to survive. In the book, Coryo fails to truly recognize Tigris's worth, even though he relies on her for good advice, guidance, and support. In the movie, we never doubt that she loves her younger cousin. We get to see mature Tigris, loyal, compassionate, and loving. We also have the opportunity to see her recognize Coryo’s dark transformation. (We know that Tigris-- not Tigress-- later emulates cats in her fashion choices, but I wonder why Suzanne Collins named her after a river where an ancient non-Roman civilization developed?)

Gradma'am: Fionnula Flanagan shines as the family's matriarch. In the books, she is deteriorating mentally and physically, but in the movie she clearly portrays the primary (and darkest) influence on Coriolanus’s world view and character.

Lucretius "Lucky" Flickerman: Jason Schwartzman's character highlights that the Games’ are just in their formative stages. The movie character is more competent and professional, but the movie still conveys his shallowness. (What is that pin he's wearing during the Games?)

Hilarius Heavensbee: Florian Burgkart as Hilarius Heavensbee is barely more than an extra. The character in the book is surprisingly forgettable, except for the name he shares with Plutarch Heavensbee who plays such a large role in the rebellion of The Hunger Games trilogy.

Pluribus Bell: Not every character in a book can be included in a movie adaptation, but I wish Pluribus Bell had received a cameo. Pluribus was a bit of light in a dark story. I wondered at his motivation for his support the Snow family. Did he recognize that "Snow lands on top" or was he simply a good guy and a friend of the family?

Coriolanus Snow: While no one could emulate Donald Sutherland's smile, Tom Blyth and the director could have at least tried to show the charm that was Coriolanus's original weapon of choice. I don't see a strong physical resemblance between Tom Blyth and Donald Sutherland, who played the older Coriolanus Snow, but his facial features would have been irrelevant if he had convincingly portrayed Coriolanus Snow's character.

Story Telling Critiques

Despite knowing what kind of person Coriolanus eventually becomes, readers of the book find themselves hoping that Coriolanus's good traits will triumph over his bad ones. The movie obscures those bad traits, and viewers who are unfamiliar with the series may be surprised by his actions at the end of the movie. The film also fails portray the two potentially life changing relationships in his story: with Sejanus and with Lucy. I never believed in the romance with Lucy Gray. That love should have been showcased in the movie and been the point at which Coriolanus becomes Snow.

The movie attempts to draw parallels between Coriolanus and Katniss (of the original Hunger Games series) by highlighting their shared experiences of hunger, the struggle to survive, and the loss of parents. Unlike Katniss, he doesn't take care of others, he doesn't recognize what he owes other people, he doesn't have friends, and he doesn't reflect on his motives. Why did the writer and director feel they needed to invent a similarity between Coriolanus and Katniss? (And why, as in a previous movie, did they again present the false narrative that Suzanne Collins implies is disinformation: Dr. Gaul, not the rebels, bombed the arena, just as Alma Coin, not President Snow, arranged the hospital bombing in District 8.)

In the book, Coriolanus Snow's character is already deeply flawed before the events of the story unfold. Raised as an elite Capitol citizen, he has a sense of entitlement and superiority. Despite his family's financial struggles, he strives to maintain an image of power and wealth, driven by a desire for control and dominance.

Coriolanus feels no gratitude and has no sense of indebtedness to those who have helped him, seeing favors and kindness only as opportunities to further his ambitions. He watches and tries to understand other people, but his relationships are calculated, aimed at maintaining his status and securing his future. He lacks both empathy and a moral compass, viewing people as tools to be manipulated. His friendship with Sejanus is deception and his love for Lucy Gray is possessive rather than selfless, showing his inability to form genuine connections.

His indoctrination and inherent ruthlessness, as described in the books, make readers realize that no amount of love or influence could have redeemed him. The film doesn't show those aspects of his character.

In the book, Tigris gives us a hint of his childhood innocence. “I keep wondering how it came to this. That my baby cousin, who wouldn’t hurt a fly, has to fight for his life in the arena... I just hate what they’re doing to you."

Since Coriolanus lacks self awareness, a reader may not recognize that he is a fundamentally bad person until the end of the story when he embraces Dr. Gaul’s mentorship. The movie does not show his deep character flaws, and that may leave viewers still wondering why he turned into a bad person. Before the denouement in the movie, we have no indication of his character until his Anakin Skywalker moment, when he tells Tigris that killing Bobbin, one of the tributes, "felt powerful."

The film progresses faster than the book but fails to fully explain its characters. We don’t see Coriolanus’s complexity and darkness or his disdain for Sejanus. The book has him doing significant things (the handkerchief and the recording) without conscious awareness of what he is doing or why. The book’s insights into his internal struggles are crucial to understanding his transformation into President Snow, which the movie doesn’t adequately convey.

The movie could have created a believable romance with Lucy Gray to suggest that there was hope for him. However, I never believed in their romance ("Make me believe it, Miss Everdeen") and I was completely thrown by Lucy Gray's bizarre lines near the end of the film.

Conclusion

We don't see the complexity or darkness of Coriolanus's character in the movie. In the books, we are aware of Snow's developing awareness that he feels something toward Lucy Gray and we are invested in his finding her after the Games. That romance is important because it might have drawn Coryo away from his destiny of becoming President Snow. The book's insights into Coriolanus's thoughts make us wonder if he can truly love. Unfortunately, neither actor seems to put any effort into portraying a love story.

In both the book and the movie, Lucy Gray remains an enigma.

In the movie, when the two reach the lake, Lucy Gray suggests they keep traveling in the storm, so perhaps she guesses that Billy Taupe's friend hid the guns in the cabin. While Coriolanus moves the floorboards to get fishing rods, Lucy remains planted by the door rather than entering the room to start a fire or sit down. After he finds and shows her the weapon that he had used to kill Mayfair, her words become sinister and threatening– it's startling and bizarre!

In the book, Lucy Gray's and Coriolanus's last scene leaves us with the possibility that what occurred was only in Coriolanus's obsessive mind. (On reflection, we know enough about Lucy Gray to believe that she is savvy and experienced enough to put the pieces together and then run for her life.)

The book and the movie attempt to show us how young Coriolanus became villainous President Snow. The movie does not succeed because it ignores character development. The book has better character development, but was too contrived. Nonetheless, I did enjoy them both.

Reassessment of Jason Miller's Course

A month before the course concluded, I published a review detailing precisely what students will receive if they invest in it. You can access that review here. What follows is a reassessment of Jason's teaching style.

During the course, I felt some discomfort with some aspects of Jason Miller’s teaching style. In this post, I hope to explore and share those concerns.

Observations:

One thing that consistently bothered me throughout the course was Jason’s tone when responding to student questions. He often sounded condescending or dismissive, usually reading questions hastily and sometimes making unwarranted assumptions about the questioner’s motivation. No one else complained, so I dismissed my concerns.

My lukewarm impression of Jason persisted until the final Q&A, when his response to a question of mine brought my concerns into focus. He didn’t address my question and he was annoyed that I’d asked it. Although I’d heard him demean students before, it was only then, after he’d directed his disdain towards me, that I understood how wrong it was. After thinking about his response and the assumptions behind my question, I wrote to him the same day, asking if there had been a misunderstanding. He never responded.

The Question That Highlighted the Issue:

My question revolved around the topic of working with vengeful beings, which had been covered in Lesson 9, in which Jason instructed us to connect with these entities by channeling feelings of anger and vengeance. This approach conflicted with my personal beliefs and past experiences. First, it clashed with my nightly prayer which emphasizes forgiveness. In that prayer, I forgive anyone who has wronged me in any way and ask that “no one incur punishment because of me.” Secondly, I have experienced how debilitating it is to be caught up in feelings of anger. Years ago, after being badly mistreated, I was filled with anger. My rage was so overwhelming, that I actually wanted to forgive and forget, but could not. It was years before I was free of that anger. So, I believe that working myself up into a rage would be debilitating.

In the Q&A after Lesson 9, I had asked Jason if there was an alternative way to interact with the vengeful beings, one that wouldn’t require kindling anger in my heart. He answered that one could only meet them by working with them, but suggested I could choose a more global issue for them to address or that I simply skip working with them.

Since, as I understood the lesson, working with vengeful beings in any way would have required me to kindle feelings of rage and vengeance, I chose to not work with them.

Refusal to Address My Concerns:

When we reached the final lesson in August, I inquired again about working with vengeful beings, hoping for an answer that addressed both my reluctance to kindle anger in my heart and also my desire to engage with all of the course material. Instead of addressing my concern, Jason responded with anger, changed the subject to begin a discourse on the concept of power, and finally asserted that my morals were “broken” and “not equipped to deal with the realities of life.” His response was entirely unwarranted and off-topic.

He had not discussed power in connection with vengeful beings prior to this, and although I agreed with the points he made about the use of power to combat injustice, those points did not negate the validity of my question, which he continued to ignore. I believe that focusing on one’s own resentments and angers would be dis-empowering.

Furthermore, Jason asserted that I must not be able to be in the presence of a soldier or an honorable policeman! That was hurtful and offensive to me, as I both admire and feel reassured by the presence of our soldiers and police officers.

A Classmate’s Insight:

One of my classmates explained what she thought Jason probably meant. She has covered nicely for Jason, but I think she should give herself more credit. Following is what I learned from Ori-Ya:

She explained that, in response to my first question, Jason may have been distinguishing between getting to know vengeful beings and reasoning with them. You can summon them and feel them and watch your emotional reaction to them. However, you can’t talk to them and reason with them because they are primal beings that trigger the primal part of your brain. You can trigger that mechanism in your brain to see what anxiety feels like, but in order to understand what you’re anxious about, you need a different part of your brain. The vengeful beings trigger that primal part of your brain so they’re not introspective, but you can get a sense of what they are.

Her explanation was helpful, but it did not excuse either Jason’s failure to clarify his teaching or his offensive response to my question.

An Alternative Perspective:

Ori-Ya also shared an intriguing ideas from Tibetan Buddhism. One cannot be fully compassionate without also feeling anger, and one cannot refuse to deal with violence, because life is violent. While Jason’s views may align with Ori-Ya's perspective, it does not justify his offensive words or lack of response to my request for clarification.

Ori-Ya feels that Hekatean work with vengeful beings is reminiscent of a Buddhist practice. She explained that there are Buddhist deities full of wrath, extreme anger. Their energy is dangerous and Tibetan Buddhists take work with them very seriously; practitioners may not leave the mandala for ten days for fear of unleashing the immense anger and power of these deities. Ori-Ya suggests that the Hekatean wrathful beings may also have this unmitigated primal wrath, but in Buddhism, these deities direct their anger against our egos. She describes these deities as having “Vajra anger,” the energy of anger without hatred—which is an amazing concept to consider. She says that although Jason did not present them this way, she imagines the Hekatean wrathful beings have the quality of distilled anger without hate.

Ori-Ya agreed that Jason’s words to me were demeaning, but she thinks he might have meant that life is about power dynamics and that we might as well use power to our advantage to do good in the world. 

Ori-Ya said it better than Jason did, taught me more, and did not attempt to invalidate my beliefs, or make herself out to be superior to me.

The Search for Clarity:

I wondered if I had misunderstood Jason’s original lesson; perhaps working with the wrathful beings does NOT require that we work ourselves into a rage. My attempts to seek clarification from Jason went unanswered.

His insulting answer and his lack of response to my two messages began to sour my feelings about the course, but I could not allow Jason to spoil Hekate’s magic for me. So I listened to the remainder of the final Q&A, continued my daily mantra recitation, and worked several more rituals with groups of the beings that are part of Hekatean sorcery.

After that, I began to explore other practices, but found I was constrained by knowing only the magic Jason taught, which prohibits bringing unrelated beings or practices into Hekate’s mandala. Since then, I have connected with another aspect of Hekate and I have engaged with the winged ladies of the sea in ways that Jason did not teach.

In conclusion, I found that Jason’s teaching style left something to be desired. His style has both strengths and weaknesses. While he may excel at making complex topics accessible through effective analogies and providing a well structured progression of content, I am concerned about his tone, his handling of student questions, his inability to address differing beliefs, as well as his lack of empathy and clarity. These concerns may impact the overall learning experience for some students. Jason unfortunately seems to lack essential qualities of a good teacher: open-mindedness, patience, comprehension of questions, and an ability to help his students learn.

Review of Jason Miller's Sorcery of Hekate Course

The Sorcery of Hekate course has been an experience of positive change for me, although I admit that I had no idea what I was getting into. While considering whether to enroll, I found that information about the course was scarce. People uphold the ‘vow of secrecy’ regarding these lessons. During the course, I found that the unfolding of the teaching is a marvelous journey that follows a particular path that shouldn’t be revealed in advance. In retrospect, I realize that Nathan provides the best summary available in his In Depth Review.

Despite my initial hesitation due to the cost, my intuition prompted me so strongly that I signed up a week late and I’m grateful for that belated decision. The course has brought positive changes to my life, fostering resilience, fearlessness, and self-understanding.

I confess that I had failed to realize that this course delves deeply into the practice of magic. As Jason explained in a Q&A recording, “This class exists to make you better at magic.”

The course’s progression is well structured, introducing additional rituals and beings each week. The unfolding of the course allows us to explore magical practice while building a connection with Hekate.

From the beginning of the course, I found myself taking charge of my life in ways I had not before, leading to a more positive outlook on life. The daily minimum of mantra recitation and the ritual have enriched my connection with other deities and has even improved my focus when reciting prayers from the siddur.

Jason's teachings are artfully imparted. He is a master of effective analogies that are helpful to everyone, even those who, like me, are unfamiliar with either Western Magick or Tibetan Buddhism. He and Hekate have created a valuable system for honing both magical and practical skills, with the Mandala serving as a vital mechanism in that system.

There are thirteen lessons consisting of 15-year-old recordings, 5 year-old PDF study guides, and ritual scripts sent every two weeks. A week after each lesson, Jason records answers to the questions posted to the Facebook group by current students. Occasional discrepancies arise between the MP3 lessons, the PDF study guides, and Jason’s current answers, but these are usually minor and we can flexibly adapt our practices based on the Q&A recordings. (It is a little surprising that he is unaware of the small changes to the system that have developed over time and I found it frustrating hearing him tell my fellow students, “I never said that,” when I, too, recalled him saying just that.)

The course involved a few additional expenses, but Jason advised us (strongly!) not to inquire about the items until they are needed. You will never need an altar or shrine space, although a string of beads or counting app is useful for keeping track of mantras. (As an aside, I recommend that, if you want to copy rituals by hand, you use loose paper as additional scripts are added each week and changes are made to earlier scripts.)

Beyond learning from books, I value the fellowship of other students, which in this 15th cycle of the course has been inspiring and supportive. Although Jason is “investigating platforms to use for this class that would eliminate any kind of student group entirely,” I hope he chooses to maintain the current arrangement, especially since contact with him is limited to the bimonthly Q&As.

Sorcery of Hekate 1 is a complete system of magic that does not exclude prayer or worship, but focuses on what Jason refers to as “enhanced developmental practices.” The Mandala you will create with your mind serves as both an astral temple and a machine, aligning the practitioner with Hekate and other beings.

Jason encourages a dedicated practice, starting with the daily recitation of 100 mantras, which he considers the bare minimum commitment. Additionally, you can perform about 20 minutes of ritual daily or weekly, depending on your preference and schedule. Each Dark Moon is an opportunity for a more extended ritual.

Jason does not provide “a recipe book of spells;” he is giving us the tools to create spells ourselves. For instance, the Hekate Oil recipe includes the ingredients but not their proportions, enabling herbalists to tailor the mixture to suit their needs.

Since I had no prior experience in magic, initially I sometimes had to “fake it to make it,” but I soon found my connection to Hekate’s magic flourishing.

The course is immediately effective, but no one could master it in seven months. I am grateful for that, as I wish to continue this practice for a long time. (For $700, it had better last a lifetime!)

Jason's spelling, punctuation, and occasionally his word choices are less than perfect, which sometimes caused me frustration. However, I recognized that his focus lies in other details of this system. For scholars of ancient Greek or speakers of modern Greek, Jason’s pronunciations may be disappointing, but he does provide recordings of some of the ritual texts read by a person more fluent than he is.

On a few occasions early in the course, I found Jason's expressions of frustration with student questions to be inappropriate. Using prior students' comprehension as a benchmark for comparison is not, to put it mildly, a sound pedagogical approach. Setting aside these details, he's a good teacher.

While the course has been highly beneficial, I nonetheless think it somewhat overpriced, especially considering the outdated recordings and study guides that have not been updated based on student feedback. Furthermore, only seven of the nine triads are introduced in Hekate 1. On the other hand, Jason dutifully answered all but two questions in the Q&As for Hut 15.

So, if your intuition demands you take the course, as mine did, I would recommend you do so. I can't imagine any other way I could have acquired this knowledge.

One student eloquently summed up the experience: “A number of the places where I experienced the most growth weren’t directly related to the sorcery of Hekate, but I had success leveraging my deepening relationship with Her for those ends.”

In conclusion, I must emphasize the usefulness of the system Jason has transmitted. While maintaining confidentiality, I will share a comprehensive list of everything he has provided us during cycle 15 of the Sorcery of Hekate, so you will have some idea of what you'll be getting if you register for the course.

NOTE: During the final Q&A of the course, I began reconsidering my assessment of the course and eventually shared my thoughts on Jason's teaching style in this post. 

 
THE COURSE MATERIALS:

First Month (Lessons 1 and 2)

Lesson 1
MP3 Teaching (1 hr 15 min)
PDF Study Guide
PDF Ritual Script
PDF Ritual Script PDF Visualization Points
MP3 FAQ (1 hr)
PDF FAQ Time Stamps

Q&A 1 (Your class will have its own questions and answers)
MP3 Part 1 (50 min)
MP3 Part 2 (41 min)
MP3 Part 3 (45 min)
MP3 Part 4 (47 min)
MP3 Part 5 (41 min)

Lesson 0
MP3 Origin of the Arcana (13 min)

Lesson 2
MP3 Teaching (49 min)
MP3 Recording of Ritual (3 min)
MP3 Recording of Ritual (1 min)
MP3 Recording of Ritual (3 min)
PDF Study Guide
PDF Ritual Script
Video of Mudra (4 min)
PDF Ritual Script
PDF Condensed Ritual
Video Explaining the Ritual (10 min)
MP3 FAQ
PDF FAQ Time Stamps

Q&A 2 (Your class will have its own questions and answers)
MP3 Part 1 (43 min)
MP3 Part 2 (46 min)
MP3 Part 3 (46 min)
MP3 Part 4 (51 min)
MP3 Part 5 (47 min)
MP3 Part 6 (42 min)
Time Stamps for Q&A in the email

Second Month (Lessons 3 and 4)

Lesson 3
MP3 Teaching (32 min)
PDF Study Guide

Q&A 3 (Your class will have its own questions and answers)
MP3 Part 1 (48 min)
MP3 Part 2 (47 min)
MP3 Part 3 (46 min)
MP3 Part 4 (33 min)
Time Stamps for Q&A in the email

Lesson 4
MP3 Teaching (43 min)
PDF Study Guide
PDF Ritual Script
PDF Condensed Ritual

Q&A 4 (Your class will have its own questions and answers)
MP3 Part 1 (49 min)
MP3 Part 2 (49 min)
MP3 Part 3 (27 min)
Time Stamps for Q&A in the email

Third Month (Lessons 5 and 6)

Lesson 5
MP3 Teaching (56 min)
PDF Study Guide
PDF Ritual Script

Q&A 5 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (53 min)
MP3 Part 3 (48 min)
MP3 Part 4 (37 min)
Time Stamps for Q&A in the email

Lesson 6
MP3 Teaching (46 min)
PDF Ritual Script
PDF Ritual Script
PDF Study Guide
Time Stamps for Q&A in the email

Q&A 6 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (47 min)
MP3 Part 3 (57 min)
Time Stamps for Q&A in the email

Fourth Month (Lessons 7 and 8)

Lesson 7
MP3 Teaching (52 min)
PDF Study Guide

Q&A 7 (Your class will have its own questions and answers)
Part 1 (45 min)
Part 2 (41 min)
Time Stamps for Q&A in the email

Lesson 8
MP3 Teaching (50 min)
PDF Study Guide
Ritual Script

Q&A 8 (Your class will have its own questions and answers)
MP3 Part 1 (47 min)
MP3 Part 2 (40 min)
Time Stamps for Q&A in the email

Fifth Month (Lesson 9 and 10)

Lesson 9
MP3 Teaching (45 min)
PDF Study Guide
PDF Ritual Script
PDF Visualization Points
PDF Ritual Script

Q&A 9 (Your class will have its own questions and answers)
MP3 Part 1 (47 min)
MP3 Part 2 (37 min)
Time Stamps for Q&A in the email

Lesson 10
MP3 Teaching (35 minutes)
PDF Study Guide
PDF Ritual Script
MP3 Teaching (16 minutes)
PDF Ritual Script

Q&A 10 (Your class will have its own questions and answers)
MP3 Part 1 (46 min)
MP3 Part 2 (37 min)
Time Stamps for Q&A in the email

Sixth Month (Lesson 11 and 12)

Lesson 11
MP3 Teaching (51 min)
MP3 Teaching (45 min)
PDF Study Guide
PDF Ritual Script
Images of Seals
Image of Table of Practice
Examples for Using Seals and Table

Q&A 11 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (45 min)
Time Stamps for Q&A in the email

Lesson 12 (Your class will have its own questions and answers)
MP3 Teaching (1 hour)
PDF Study Guide
PDF Visualization Points

Q&A 12
MP3 Part 1 (43 min)
MP3 Part 2 (34 min)
Time Stamps for Q&A in the email

Seventh Month (Lesson 13 and Preview of Hekate 2)

Lesson 13
MP3 Teaching (51 min)
PDF Study Guide
PDF Ritual Script
Diagram of the Mandala

Q&A 13 (Your class will have its own questions and answers)
MP3 recording (55 minutes)

Bonus
Sample of the first lesson of Hekate 2

Q&A 14
MP3 recording