I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.

"I don't read or speak Greek and want to get some ancient texts in book form. Should I get the English versions or the one in my native language? I have looked at those in my native language and most seem greatly influenced by Christianity. "

In general, it helps getting a version translated from the Greek, not the English, if you go for one in your native language. I have a few translations of various books and I have found that those based upon English translations usually base them on order ones--which are greatly influenced by Christian thinking. In general, if you are okay with English, I would go for an English translation.

 "I wonder, as God of War may involve the main character killing off Olympic gods, if you might find that game blasphemous?"

You know what, I think about things like that a lot, actually. I wonder about it when watching some TV show which does something horrid with the Theoi or play a game or whatever. Is this blasphemous?  And then I read some of the ancient plays and remember that even the ancient Hellenes had no issue at all with using representations of the Gods for their amusement. And the Gods never seemed to mind. There is a difference between the Gods and the characters in these games, movies, and series. Those characters are not my Gods. I think, in general, that distinction is very important to remember.


"Is there a certain ceremony I should do to devote myself to Apollon or should I just speak with him and tell him my wishes?"

Oh boy, am I ever not the right person to ask about the Neo-Pagan side of Hellenic Polytheism! Okay, what you ask sounds like personal patronage to me and I feel like that has no place in Hellenismos. Not in the Recon version I practice, anyway. Hellenism has its own beautiful system of kharis, and because of that, there is no need to bring in a modern concept like patrons. Modern patronage is a beautiful thing but unfortunately, I can't answer any questions about it because it's foreign to the ancient Hellenic religion. Sorry.


"Should I use diluted or undiluted wine (I only have red is that fine?) in my libation? And if diluted how much should my water to wine ratio be?"

That depends, are you worshipping 'Ouranic' or 'Khthonic' Gods? 'Ouranic' is a term that applies to Theoi and practices who reside or that are associated with Mount Olympos, home of many of the Theoi. As such, Ouranic deities are also referred to as 'Olympians'. Ouranic deities tended to receive wine libations that were mixed with water. 'Kthonic' refers to deities or spirits of the Underworld or the earth, and the rituals associated with Them. Khthonic deities received either wineless libations (water, milk, and honey, usually), or wine libations of unmixed wine.

It's unclear how diluted the wine was for Ouranic libations. Sources state that for a Symposium--a (non-religious) assembly--the best mix (depending on the wine, of course) was one part wine to about three or four parts water, but a dilution of 1/20 appears in the writings of Hómēros. Personally, from experience, I would say that a mixture of one part water to two or three parts water is best. This way the libation doesn't murder your fire.


"I've heard some say among our tradition that after death we either become Gods ourselves (Orphic Hellenismos) like Heracles, while others say we pass on to Elysium. I was wondering because you are very much a spiritual leader what you believe on the subject and any details you may provide."

Let me start off by saying I am not an expert in Orphism. I don't follow a Mystery Tradition in my own practice, after all. That having been said, let me give this a try.
Orphic ideas of the soul and afterlife are most often defined by explicit contrast with the Homeric view of the afterlife, which is taken as the standard view for ancient Hellenic culture. The Homeric afterlife is that of a grim, joyless and tedious existence in the Underworld. The Underworld of Homeros exists solely--at least for the now departed mortal--of the Asphodel meadows. The dead drink from the river Lethe and forget who they were. Sacrifical (animal) blood returns a sense of life to the shades and they recover their memories for a short time. In this tradition, life is lived while you are alive. One you die, you are dead. You might cling to life, but you will never truly be part of it again.
The Orphics were an ancient mystical cult with affinities to Indian religious systems. They believed in reincarnation and the possibility of liberation. Orpheus, the movement's legendary founder, is said to have taught that soul and body are locked together during life; the soul is divine, immortal and aspires to freedom, and during life, the body acts as a prison to the soul. Death releases the soul for a short while, but is then captured by another body until that, too, dies, and so the soul moves from body to body--both human and animal--until it can attain the highest good: liberation. In order to reach liberation, the Orphic way teaches to turn to God by ascetic piety of life and self-purification: the purer the life lived, the higher will be the next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes.
The ancient Hellenes called this process 'Metempsychosis' (μετεμψύχωσις). It is a philosophical term which refers to the transmigration of the soul, especially its reincarnation after death. The notion that the human soul enters another body upon death, though unfamiliar in Hellenic religion, was widespread in Hellenic philosophy. The doctrine of transmigration is first associated with the Pythagoreans and Orphics and was later taught by Plato and Pindar. For the former groups, the soul retained its identity throughout its reincarnations; Plato indicated that souls do not remember their previous experiences. Although Herodotus claims that the Hellenes learned this idea from Egypt, most scholars do not believe it came either from Egypt or from India, but developed independently.
My personal believes of life after death have shifted over the years. I transitioned into Hellenismos from Eclectic Religious Witchcraft and in my former Tradition, reincarnation was the primary belief. Since the ancient Hellenes had a version of it in metepsychosis, I simply went with that. Now, the older I get and the better my understanding becomes of the ancient Hellenic culture and religion, the more I pull to a more Homeric version of the afterlife. A bit later, perhaps, where Elysium is an option for those who live the highest, purest, of lives. I long for the meadows now. I don't strive for Elysium; I don't think it's for the common folk like me. Give me the meadows and the water of the river Lethe. Let me live life to the fullest. Let me live its up and downs. Give me the completion of my goals and my challenges, and then let me forget and wander in contentment, remembered sometimes--hopefully fondly--by those I leave behind.