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6/30/2025, 12:42:56 AM
>>17801607
>In Neoplatonism, especially in Plotinus, Porphyry and Proclus, the lunar sphere marks the threshold between the noetic/supralunar world (of Forms and Intellects) and the sensible/sublunar world (of generation and corruption). The Moon functions as diadochus and diaphanon, transmitting the vital logoi (logoi spermatikoi) that structure the souls
Fix'd.
>At the core of the beliefs and practices attributed to medieval witchcraft — nocturnal flight on brooms, Sabbaths, pacts with demons, the use of cauldrons, potions, poisons, and hallucinogenic plants — survives a cosmological foundation that traces back to Neoplatonic theurgy. In this cosmology, the lunar sphere (selēnē) is the domain of the intermediary powers (daimones), who govern generation, corruption, passions, natural cycles, and metamorphoses within the sublunar world
>Figures such as Hecate — identified in the Chaldean Oracles as Ennoia (Thinking Power) and the Light-Bearer who guards the thresholds between planes — were directly associated with Diana and Luna, forming the archetype of the Triple Goddess: Maiden (Waxing Moon), Mother (Full Moon), and Crone (Waning Moon). This trinity symbolized feminine power over birth, growth, and death, reinforcing the link between woman, cosmic cycles, and natural processes
>The predominance of women among witches reflected this association with physis (material nature) and the generative powers (dynamis), ruled by the Moon and tied to menstrual cycles and the mysteries of fertility. The image of the witch as a crone — often depicted as old, hunched, and barren — derives directly from the Crone aspect of the Triple Goddess, mistress of death, destruction, curses, and the closing of cycles. For this reason, witches were believed to bring disease, blight harvests, and cause the infertility of livestock, projecting onto the natural world the symbol of their own barrenness and the power to disrupt the vital flow
>In Neoplatonism, especially in Plotinus, Porphyry and Proclus, the lunar sphere marks the threshold between the noetic/supralunar world (of Forms and Intellects) and the sensible/sublunar world (of generation and corruption). The Moon functions as diadochus and diaphanon, transmitting the vital logoi (logoi spermatikoi) that structure the souls
Fix'd.
>At the core of the beliefs and practices attributed to medieval witchcraft — nocturnal flight on brooms, Sabbaths, pacts with demons, the use of cauldrons, potions, poisons, and hallucinogenic plants — survives a cosmological foundation that traces back to Neoplatonic theurgy. In this cosmology, the lunar sphere (selēnē) is the domain of the intermediary powers (daimones), who govern generation, corruption, passions, natural cycles, and metamorphoses within the sublunar world
>Figures such as Hecate — identified in the Chaldean Oracles as Ennoia (Thinking Power) and the Light-Bearer who guards the thresholds between planes — were directly associated with Diana and Luna, forming the archetype of the Triple Goddess: Maiden (Waxing Moon), Mother (Full Moon), and Crone (Waning Moon). This trinity symbolized feminine power over birth, growth, and death, reinforcing the link between woman, cosmic cycles, and natural processes
>The predominance of women among witches reflected this association with physis (material nature) and the generative powers (dynamis), ruled by the Moon and tied to menstrual cycles and the mysteries of fertility. The image of the witch as a crone — often depicted as old, hunched, and barren — derives directly from the Crone aspect of the Triple Goddess, mistress of death, destruction, curses, and the closing of cycles. For this reason, witches were believed to bring disease, blight harvests, and cause the infertility of livestock, projecting onto the natural world the symbol of their own barrenness and the power to disrupt the vital flow
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