The Prayer Whispered In The Temple

I have to admit: it’s not the being home and away from friends, family, and colleagues in person for three and a half months that’s getting to me, nor is it the fear of being Kissed by the Lady of Crowns.  It’s not being shut in with the same people whom I love every day, even when the little things add up that frustrate and annoy me, more than ever before given that I’m home all the time and can’t escape it.  It’s not the hypothetical worries of financial solvency in a time when the economy is constantly degrading and when there are threats looming on the horizon of the next bank statement.  It’s not seeing the cracked and corroded political system of my country implode with constant protests the whole nation over for over three weeks, with more and more people being murdered in grotesque ways every day.  It’s not seeing people I’ve heard about or know die, sometimes naturally, sometimes unnaturally, and usually before their time.  It’s not seeing global climate change catch scientists by surprise with trends that are happening a century earlier than expected.  It’s not seeing the constant war, famine, plague, and death sweep the world (when has it ever not?) in ever-encroaching circles.

It’s not any one thing, but it’s…kinda all of this at once.  (Except the working-at-home-indefinitely bit, I sincerely dig that.)  I know I enjoy at least some measure of safety, however temporary, secluded and swaddled in comfort as I am in my home, free to spend my time mostly as I please, but…

I’m a staunch believer in the claim of Ecclesiastes 1:9, that “what has been will be again, what has been done will be done again; there is nothing new under the Sun”.  We, as a species, are pretty much the same as we were 60,000 years and more ago: we still have the same fundamental needs of sleeping, eating, fucking, and wondering, and everything else is just accessorizing and window-dressing.  We still love and hate, we still learn and ignore, we still live and die, as we and every single one of our ancestors always have going back to the beginning of humanity.  It’s this cyclical continuity that, although it might have been dreary to the author of that book, gives me hope and comfort in that, no matter how bad things get or seem, everything can be survived and surpassed, one way or another, just as it always has been before.  But…it’s hard even for me to not realize that, even if the melody is the same, the key of the music can and does change, and although the lyrics may rhyme, it’s never the same thing being said.  And in that, things may never have been good, depending on whom you ask, but on any large scale by pretty much any measure, things are definitely not great right now, and despite what I want to see, it also seems like things are getting less great by the day.

Despite the breadth of my writings, my focus in my various spiritual practices is decidedly on the small-scale.  Sure, I do readings and consultations for clients, and I study and practice rituals in case I need them should the need arise, but I don’t need a lot, seeing how much I already have; in a way, I’m kinda living one of the messages of the Double Sice bone in reading dominoes, where your material life is in a state of fulfillment so now you need to turn your sights higher.  Instead of trying to advance myself worldly, I do what I can to maintain things in a state of peace and satisfaction for myself, my husband, my housemates, my family, and my godfamily—those near to me and dear to me, and those for whom I can do the most at the time being.  It’s not that I’m being greedy with my power, but necessarily rationing it; even with what little I’m doing to maintain my standards of living, I still have high standards of living, and keeping up with it all can sometimes be soul-wearying and heart-tiring.  (How much worse, then, for people who have it worse?  Why can’t I help them more beyond offering mere words or some meager support here and there, especially in the face of Just So Much where any gain feels like a loss?)  And that’s not even bringing up the work and Work that will surely need doing once the current situations pass—or, if they don’t, and some of them won’t, the work and Work that will still need doing even then.  Gotta save some spoons for what comes later.

There’s an undercurrent here of everything I’m doing being all the running I can do just to stay in the same place.  Even with a legion of spirits, ancestors, angels, and gods at my back supporting me and uplifting me, there’s just so much to tackle on even such a small scale as my own personal life, even without broader problems that so many of my friends and online colleagues I see suffer routinely or constantly.  Even with keeping to a quiet, daily routine of the same-old same-old, logging into work every day to earn a paycheck to keep a roof over my head and food in my belly, it’s hard to not hear the klaxons growing louder every minute and every mundane, routine thing I do seem increasingly, surreally, laughably absurd in comparison, and operating under this kind of farce is tiring.  It gets harder and harder to chop wood and carry water when the hairs on the back of my neck rise as the insidious question arises in my mind: “what happens when there’s no more wood to chop or water to carry?”, not out of a sense of completion, but out of a sense of running out through faults both mine and not my own.  I’m not saying this to complain (maybe a little?), but…even if nothing else, it’s hard to look forward to the future in general with more than a modicum of hope, and even that feels forced more and more often.  None of this is me just being self-pitying and grieving uselessly, but it’s hard to not feel the pressure of everything bearing down with no end in sight, and it gets to everyone at different rates and in different ways.  And, so, I turn to those same spirits, ancestors, angels, and gods in prayer and contemplation as a way to resolve this pressure.

In my various searches through the rich body of Islamic prayers and supplications, I found one that struck a particular chord with me: the Munajāt, or the Whispered Prayer, of Imām `Alı̄ ibn ‘Abī Ṭālib (as) in the Great Mosque of Kūfa.  This supplication attributed to the first Shia imam invoked during the lunar month of Sha`bān is simple, if a bit long (though nowhere near as long as many other such supplications).  The structure of the prayer can be broken down into two movements: the first movement calls upon the blessing of Allāh on the day of the Judgment at the end of time, when all else fails and there is nothing good left in the world, while the second movement calls upon the mercy of Allāh according to his various attributes and epithets, and how the imām relates to Allāh by them (e.g. “you are the Creator and I am the creature…you are the Powerful and I am the weak”).  It’s a touching monologue of a prayer that emphasizes the connection between the divine and the mundane, the immortal and a mortal, the One and a one.  In some ways, it kinda encapsulates a particular kind of mood I often find myself in nowadays.  Not to say that I feel the world is ending, but…when things keep looking like they keep getting worse, when the world looks like it’s all downhill from here, it’s hard to keep the mind from thinking about what it’s like at the bottom of that hill.  Even in the pleasant summer nights that make me pine for a walk on the beach under the stars, wind-rustled dunegrass on my left and moon-soaked seafoam on my right, there’s a poignant and quiet terror laced throughout the humidity that fogs the heart more than it does my glasses.  It’s not the impermanence and dissolution and passing-away of things in a world that constantly changes that I fear, I suppose, but rather the lived process of waiting for it and undergoing it at the slow, painful pace of the day-by-day.

All this reminded me of that infamous part of the famous Hermetic text of the Asclepius, specifically sections 24—26.  In this part of the dialog between Hermēs Trismegistus and his disciples Asclepius, Tat, and Ammon, Hermēs begins by praising Egypt as the image of Heaven, and how Egypt is the temple of the whole world, where the gods themselves reside on Earth and where all good order is maintained, and why it is necessary to revere not just God but also humanity made in the likeness of god and the ensouled statues of gods that we ourselves make from divine nature.  “And yet,” Hermēs continues after such praise, “since it befits the wise to know all things in advance,” Hermēs foretells the future of this temple of the world, a harrowing prophecy and prediction of the ultimate fate of Egypt and the world as a whole, a cataclysm and eventual apocalypse that, although ultimately ending in a renewal of all that is beautiful and good, necessitates the utter destruction of everything that is, both by its own hands and by divine impetus.  In some ways, it’s not unlike the Stoic notion of ekpyrosis, the periodic conflagration and destruction of the cosmos that is renewed through palingenesis, or the recreation of all things to start a new cycle—except, when seen from a personal perspective on the ground instead of an academic theoretical one, it’s…well, terrifying, and makes Asclepius weep on the spot in that point in the dialog.  (In some ways, one might argue that more than a fair chunk of the prophecy has been fulfilled, and that we’re well on our way to the rest, at least on some timescale or another.  Such people who argue thus have a point that I can’t really argue against, except maybe vacuously.)

In this, I saw a bit of an opportunity for inspiration to strike, given my recent introduction to the Munajāt.  I did a bit of prayer writing and rewriting, and adapted the Munajāt through a Hermetic lens, substituting the Islamic cataclysm with the Hermetic one from the Asclepius. Instead of using Islamic epithets and names of Allah, I scoured the Hermetic texts for the various epithets and attributes of God with a Hermetic understanding and approach.  Not living in Egypt myself, I spatially generalized the prophecy a bit to take place more generally, but the effect of the wording is the same for me as it might have been for Hermēs and his students.  Nothing new under the Sun, after all.  It’s not my intention to rip off or appropriate the Imām’s prayer, but to make use of it in a way that better befits my own practice, communicating the same sentiment with the same devotion and reverence to, ultimately, the same One.

In keeping with the structure and theme of the Munajāt, there are two movements in this Hermetic rendition of the Whispered Prayer, the first seeking protection and the second seeking mercy. Although it might be odd to see such an emphasis on protection and mercy in a Hermetic prayer to the divine, both of these things are extant in Hermetic texts, too: in the Prayer of Thanksgiving given at the end of the Asclepius, also extant in PGM III as well as the Nag Hammadi Scriptures, a plea for “one protection: to preserve me in my present life”, and in Book XIII of the Corpus Hermeticum, when Hermēs describes to Tat the method and means of rebirth, he says that it is unobtainable except for those “to whom God has shown mercy”, and that “whoever though mercy has attained this godly birth and has forsaken bodily sensation recognizes himself as constituted of the intelligibles and rejoices”.  In this, the goal of Poimandrēs as given in the First Book—the end of the Way of Hermēs—is fulfilled.

And, to be frank, both divine protection and divine mercy sound like good things to pray for, both in general and especially now, especially in this admittedly dour mood of mine.  We should pray and work for everything else good, too, to be sure—good health, long life, prosperity, happiness, peace, and all the rest of the things we seek in life—but maybe it’s also appropriate to think about what what we ask for instead when none of that can be found or given.  In this, too, I suppose there is hope; it might be small and distant, but there is still hope, because there is always, and must always be, hope.  Even when all I can eke out is just a whisper of a prayer from my heart, knowing that even the deepest refuge of the strongest sanctuary must one day still fall, that hope that I whisper for is enough and will have to be enough.  So sit satis; let it be enough.

In reciting this prayer, after every supplication, silently recite “Oh God, my God, be merciful, be gracious, be propitious to us all”.  In keeping with the Munajāt, it is preferable to recite this prayer in a low, hushed, or whispered voice.

O God, I ask you for your protection,
on the day when all devotion will have been in vain.

O God, I ask you for your protection,
on the day when all worship will have borne no fruit.

O God, I ask you for your protection,
on the day when all the gods will have abandoned the Earth and returned to Heaven.

O God, I ask you for your protection,
on the day when all reverence will have fallen into neglect.

O God, I ask you for your protection,
on the day when the divine teachings will have been mocked as delusion and illusion.

O God, I ask you for your protection,
on the day when all religion will have been outlawed and all sacred traditions lost.

O God, I ask you for your protection,
on the day when the reverent will have been executed for the crime of reverence.

O God, I ask you for your protection,
on the day when all temples will have become tombs.

O God, I ask you for your protection,
on the day when the dead will have outnumbered the living.

O God, I ask you for your protection,
on the day when darkness and death will have been preferred to light and life.

O God, I ask you for your protection,
on the day when the cosmos will have ceased to be revered and honored.

O God, I ask you for your protection,
on the day when the world will have been filled with barbarity.

O God, I ask you for your protection,
on the day when all the people will have turned to cruelty against each other.

O God, I ask you for your protection,
on the day when all the rivers will have filled and burst with blood.

O God, I ask you for your protection,
on the day when all the lands will have crumbled under stress.

O God, I ask you for your protection,
on the day when all the seas will have ceased to be navigable.

O God, I ask you for your protection,
on the day when all the winds will have stalled lifelessly.

O God, I ask you for your protection,
on the day when all earth will have become sterile, bearing only withered fruit.

O God, I ask you for your protection,
on the day when all the heavens will have gone dark.

O God, I ask you for your protection,
on the day when all the bodies of heaven will have ceased their courses.

O God, I ask you for your protection,
on the day when all the voices of divinity will have gone silent.

O God, I ask you for your protection,
on the day when you will have ceased to be worshiped and glorified.

O God, I ask you for your protection,
on the day when you will dissolve all the world in flood, fire, and pestilence.

O God, I ask you for your protection,
on the day when you will restore the world to worthiness of reverence and wonder.

O God, I ask you for your protection,
on the day when you will return all that is good and sacred to the world.

O God, you are the Father and I am the child;
who else can be merciful to the child except the Father?

O God, you are the Creator and I am the created;
who else can be merciful to the created except the Creator?

O God, you are the Unbegotten and I am the begotten;
who else can be merciful to the begotten except the Unbegotten?

O God, you are the Pervasive and I am the blind;
who else can be merciful to the blind except the Pervasive?

O God, you are the Invisible and I am the mistrustful;
who else can be merciful to the mistrustful except the Invisible?

O God, you are the Good and I am the one the one immersed in evil;
who else can be merciful to the evil except the Good?

O God, you are the Pure and I am the one immersed in defilement;
who else can be merciful to the defiled except the Pure?

O God, you are the Complete and I am the one immersed in deficiency;
who else can be merciful to the deficient except the Complete?

O God, you are the Perfect and I am the one immersed in excess;
who else can be merciful to the excessive except the Perfect?

O God, you are the Still and I am the one immersed in motion;
who else can be merciful to the moved except the Still?

O God, you are the Unchanging and I am the one immersed in change;
who else can be merciful to the changed except the Unchanging?

O God, you are the Imperishable and I am the one immersed in decay;
who else can be merciful to the decaying except the Imperishable?

O God, you are the Beautiful and I am the one immersed in crudity;
who else can be merciful to the crude except the Beautiful?

O God, you are the Ineffable and I am the one immersed in babble;
who else can be merciful to the babbler except the Ineffable?

O God, you are the Cause of Liberation and I am the one immersed in torment;
who else can be merciful to the tormented except the Cause of Liberation?

O God, you are the Cause of Temperance and I am the one immersed in recklessness;
who else can be merciful to the reckless except the Cause of Temperance?

O God, you are the Cause of Virtue and I am the one immersed in vice;
who else can be merciful to the vicious except the Cause of Virtue?

O God, you are the Cause of Truth and I am the one immersed in deceit;
who else can be merciful to the deceived except the Cause of Truth?

O God, you are the Cause of Mind and I am the one immersed in ignorance;
who else can be merciful to the ignorant except the Cause of Mind?

O God, you are the Cause of Life and I am the one immersed in death;
who else can be merciful to the dying except the Cause of Life?

O God, you are the Cause of Light and I am the one immersed in darkness;
who else can be merciful to the darkened except the Cause of Light?

O God, you are the Propitious and I am the one given favor;
who else can be merciful to the one given favor except the Propitious?

O God, you are the Gracious and I am the one given grace;
who else can be merciful to the one given grace except the Gracious?

O God, you are the Merciful and I am the one given mercy;
who else can be merciful to the one given mercy except the Merciful?

O God, you are the Glory of the All and I am the one who is in the All;
only you can be merciful to all in the All, for you are the Glory of the All!

O God, be merciful, be gracious, be propitious to me,
and be pleased with me by your mercy, your grace, and your favor,
you who are the source of all mercy, all grace, and all favor!
O God, be merciful, be gracious, be propitious to me and to us all!