On Prayer Beads, the Number 108, and Chants for PGM and Hermetic Works

I’ve always had a thing for prayer beads.  I’ve got a few posts dedicated to the use of misbaḥa, sure, and my Preces Castri prayerbook contains quite a few such prayers adapted to the prayer beads of Islamic practice, but it goes well beyond just that set of 99 beads.  I’ve played around with Christian rosaries before, too, though I never really stuck much with them given my lack of Christian practice, although I’ve created a few chaplets here and there using the usual Roman Catholic format of beads; besides the rosary, I’ve also made good use of a prayer rope, the customary prayer-counter tool of Orthodox Christianity.  While I’ve also experimented with making my own custom sets of prayer beads, none of them really hold up to the simplicity and stalwartness of using the mālā, the prayer beads common to a variety of dharmic and Asian religions such as Hinduism and Buddhism.  I’m sure most of my readers are familiar with them, but for those who aren’t, a mālā is most commonly a set of 108 beads, with a single separate “guru” bead that marks the start and end of the mālā, itself usually decorated with a tassel or similar bead-based decoration.  Depending on the specific tradition in which they’re found, other separator beads may be found on the mālā as well, like in some Tibetan Buddhist practices.

Why 108 beads on a mālā?  108 is a sacred number in a lot of dharmic and Asian religions; I’m certainly no expert, but the number pops up repeatedly in these spiritual traditions: the number of attendants of Śiva, the number of saintly devotees of Kṛṣṇa, the number of mental afflictions as well as the number of dharmic phenomena according to Buddhism, the number of sins people are born with in some forms of Japanese Buddhism, and so forth and so on.  As a result, the number 108 has become popular in a wide number of religious or spiritual contexts, even in Western ones, and even makes appearances in pan-spiritual fiction nowadays (like in one of my favorite webcomics, Kill 6 Billion Demons).  Even on mālās that don’t have 108 beads (excluding the guru bead or other separator beads), they’re usually set so that it’s a clean divisor of 108, like 54, 36, 27, 18, or even just 9, so that some number of repetitions of them gets you to 108 (so twice on a 54-bead mālā, three times on a 36-bead one, etc.).  Given the abundance of reasons for this numbers sacredness in Asian religions, or at least given how often it pops up in them, it makes sense for prayer beads related to these traditions to have this number of beads on them.  Plus, it’s just a good number with a lot of factors: 1, 2, 3, 4, 6, 9, 12, 18, 27, 36, 54, and 108 (with a prime factorization of 2 × 2 × 3 × 3 × 3).

Still, despite the simplicity of mālā and my affection for them (they’re honestly just so simple and clean compared to the other prayer beads I’ve ever used), I’ve had a hard time justifying their use in my own non-dharmic Work.  I mean, prayer beads of 100, 49 (7 × 7), 120 (being a third of 360), and the like, sure, I guess—but I never really got the hang of them, and something always felt off using such things, even when I custom-built prayers or chants that made explicit use of those numbers.  It’s always something about the 108-bead mālā that keeps drawing me back to it.  Given the proliferation of strands of 108 beads for prayers and repetitions across, like, a third of the world’s landmass and religions in so many freely-exchanged and open practices, it’s not a concern over cultural appropriation about using the mālā for my own non-dharmic devotions or work, but more that I’ve never consciously found anything that could make the number 108 stick for me.  Sure, I could go with 36, being the number of decans, and then multiply that by four to get 108, but that seemed to be a bit of a stretch, especially given how much of my work isn’t necessarily decan-related.  I just…couldn’t easily get the number to fit, and since I like things being plugged into each other whenever and however possible so long as it’s a strong enough connection to use, I’ve never put 108-bead mālās to use in my Hermetic and personal spiritual work.

And so it was a bit ago when I was reading some scholarly book or text on Hermeticism—I forget exactly which, unfortunately, but it came up all the same in the context of classical Hermetic and Greco-Egyptian religion—when something so completely, gloriously obvious smacked right into my face: that the number 108, when counted in Greek numerals, is ΡΗ, transliterated as Rē.  Those who are familiar with Greco-Egyptian spirituality or the Coptic language would immediately pick this out as a late form of the name for the Egyptian solar god Ra, and indeed is one we find time and again in texts like the Greek Magical Papyri.  Such a small thing, perhaps, almost coincidental, but the moment I saw this enumeration literally spelled out for me, it just made the mālā click for me.  To be sure, my work involves the planets and stars in general in all their heavens, but it cannot be denied that Hermeticism as a whole has such a huge solar focus in it, given the Sun’s role as demiurge and the most natural physical symbol of divinity present in the cosmos, to say nothing of the most commonly-accepted etymology of the name Poimandrēs (yes, the divine teacher of Hermēs Trismegistos from CH I) being Coptic ⲠⲈⲒⲘⲈⲚⲦⲈⲢⲎ (p-eime nte-rē) or “the mind of Rē”.  I mean, heck, from SH 2A.14, we have this little gem:

Tat: “What then, father, would one call true?”

Hermēs: “Only the sun, which is beyond all other things unchanging, remaining in itself, we would call truth. Accordingly, he alone is entrusted with crafting everything in the world, with ruling and making everything. I indeed venerate him and worship his truth. I recognize him as Craftsman subordinate to the One and Primal (Deity).”

Sure, we can also find other reasons for why the number 108 might be important for Hermeticism: it could be considered the sum of 12 + 36 + 60 (signs, decans, and terms of the ecliptic), as 1¹ × 2² × 3³, having 12 factors total, roughly the number of diameters of the Sun between the Earth and the Sun itself, roughly the number of diameters of the Moon between the Earth and the Moon itself, and so on and so forth.  All these are extra things to consider, but it was really the numerology of Rē and its enumeration of 108 that did it for me.  Plus, I’d be remiss if I didn’t mention the presence of the number 9 in 108 (being present in many of the factors, as well as being the sum of 1 + 8); being the triple-triple, this number has connections to the Moon, both to the goddess Selēnē (and to Hekatē, Artemis, and Persephonē as she appears repeatedly throughout the PGM) and to Thōth as a lunar deity himself.  As it turns out, there really are enough connections between the number 108 and various bits of classical Hermetic, Egyptian, or Greco-Egyptian practices that enable this number to be used for sacred purposes in such works, and this extends to the use of a strand of 108 beads for chants and prayers as well.

To that end, I’ve got my good old rosewood mālā ready to go—but what about what to chant?  In my Preces Templi prayerbook, I have one section called “Meditations on Piety”, selected one-line statements on divinity and piety from various Hermetic texts, like “God is the glory of all things, who is both the Divine and divine Nature” from CH III.1 or “I think; I remember; I am thankful” from CH I.20.  I have about 25 such one-liners there, which I intended to be used as brief meditations or fodder for contemplating and holding in mind the teachings of Hermēs from the Hermetic texts like CH, SH, and DH, but these also work brilliantly as chants to be used on prayer beads, too.  This is a great start, to be sure, but something that I did my best to not include in that prayerbook were strings of barbarous names and words of power, especially those from the PGM, PDM, and PCM.  Sure, there are a few such prayers (generally those included in the “Hymns to Aiōn” section) which did include them, but as a rule, I tried to keep the prayerbook a book of prayers and not a book of incantations, and so I elided out such divine language when and where possible.  However, for the purposes of chants, barbarous words actually are rather useful, and many of those of the PGM and similar texts give us a Greco-Egyptian parallel to the use of mantras in dharmic religions, some of which are simple statements which can be understood in one language or another, others which are as mysterious and sensical as the barbarous words from the PGM.

To that end, I’d like to bring up a few that I think would be good for use.  We know that, although a good few barbarous words that come up in Greco-Egyptian magical texts are once-off things, there are many others that come up time and time again as specific formulas.  It can be hard at times to figure out their etymologies or what they might mean in human terms, but we can sometimes get a sense for their purposes or function based on the contexts in which they arise.  Of course, there are times when we can figure out their origins, as some of these barbarous words were only barbarous to the Greeks, but make (sometimes) perfectly good sense in Egyptian, Hebrew, Aramaic, or other languages spoken at the time (especially the barbarous words that are really just late Egyptian/early Coptic, making these languages something like a Hermetic parallel to how Sanskrit is used in Buddhist chants).  And, of course, though I’d like to experiment more with them using my 108-bead mālā, there’s nothing mandating you have to do such chants 108 times; rosaries or misbaḥa would work just as fine, depending on your sense for number mysticism and numerology, or you could make other custom numbers of prayer beads (such as a 120-bead strand done three times with five counter beads on the end to finish it for a total of 365 chants).

One final word of caution, however, before we get into these chants.  Although I encourage many of my readers to try these out and experiment with using them for chants or prayers, and although I haven’t gone through and just picked out phrases of barbarous words willy-nilly from the PGM, it should be noted that these words did (and still do) have functional power, which is why they were used as part of ritual invocations and incantations to begin with.  Whether they serve as names by which we call the gods or whether they effect certain changes in the cosmos merely by their being spoken, it’s always good to be familiar with where and how they appear in the PGM and similar texts because we can get an inkling as to what they were used for.  Although the PGM is a nigh-endless treasure-house of barbarous words, I tried to focus on ones with a general-enough appearance so that their being taken out of context may not cause problems for those who use them in this manner given how many disparate contexts they often appear in.  While this list shouldn’t be considered a definite or final one for potential chants from the PGM but merely my thoughts on what might make good chants, take care as to what else you might use for such chants and that their being used as such won’t threaten to cause problems.

ΗΙ ΙΕΟΥ … (ĒI IEOU …) from the end of PGM XII.270—350.  There’s a long string of barbarous words, each segment starting with these two words; the translator of this in Betz notes that these two words correspond to Egyptian i iꜣw meaning “O hail!”.  To that end, I’ve personally taken this phrase as a brief invocation and greeting to a god, such as ΗΙ ΙΕΟΥ ΑΒΡΑΣΑΞ (“ĒI IEOU ABRASAKS”) meaning loosely “O hail to you, Abrasax!”.  In a way, chanting this can be thought of akin to the Sanskrit chant “om namaḥ NN” like in “om namaḥ Śivāya”, or to the Buddhist refuge chant “namo Buddhāya”, and can be a great way to invoke or salute any deity.  In this, I think this chant is probably among the most useful and most flexible; just insert the name of whatever god you want to salute, and you have a simple chant.

ΨΙΝΩΘΕΡ ΝΩΨΙΘΕΡ ΘΕΡΝΩΨΙ  (PSINŌTHER NŌPSITHER THERNŌPSI) The “THERNŌPSI” formula so called by Betz, as seen in PGM III.186, PGM IV.828 (aka the famous “Mithras Liturgy), and (maybe) PGM VII.216, as well as in the Pistis Sophia (book IV, chapter 136; book V, chapter 142).  Nine syllables, permutations of the three syllables ΨΙ, ΝΩ, and ΘΕΡ, which can be translated (as far as ΨΙΝΩΘΕΡ) as either “the high/highest God” or “the sons of God”, or perhaps even as “the son of the (female) falcon” (in some cases where a bēta is present, as in PGM VII, though this translation seems unlikely).  In PGM III, it’s used as part of an offering; in PGM IV and VII, it’s used as part of a phylactery, and in PGM IV specifically as part of a phylactery used in a process of spiritual elevation, immortalization, and revelation.  In the Pistis Sophia, Jesus uses it in invocations to God as the Father of the Treasury of Light, a highest-of-the-high kind of divinity, for forgiveness, purification, and salvation in the course of spiritual ascension.

ΑΒΕΡΑΜΕΝΘΩΟΥΘΛΕΡΘΕΞΑΝΑΞΕΘΡΕΛΘΥΟΩΘΝΕΜΑΡΕΒΑ (ABERAMENTHŌOUTHLERTHEKSANAKSETHRELTHUOŌTHNEMAREBA) The ABERAMEN formula, which appears in a number of PGM rituals (sometimes with variant spellings) like PGM I.262—347, PGM III.67—68, PGM V.172—212, PGM XXXVIII.20—21, and others.  This is a palindrome around the centermost N, and in this name can be found the name of Thōth (as ΘΩΟΥΘ) as well as ΛΕΡΘΕΞΑΝΑΞ which is one of the forms of the Sun in PGM II.64—183 (and one of my own so-called Solar Guardians, specifically that of the south who takes the form of a fiery falcon), though it also appears in a number of Sēt-focused rituals, as well.  The old Voces Magicae blog (now defunct, but the Wayback Machine has an archive of some of the pages including this one) talks about this word abundantly, and it seems to have some meaning to the  effect of “power of the waters” or “lord of the waters and of the formulas controlling the cosmic powers”.  It also has a presence in the Pistis Sophia and is used for Jesus in a sort of merged entity with Hermēs-Thōth.  To break this name up to make it more pronounceable, I’d say something like: ΑΒΕΡΑΜΕΝ ΘΩΟΥΘ ΛΕΡΘΕΞ ΑΝΑ ΞΕΘΡΕΛ ΘΥΟΩΘ ΝΕΜΑΡΕΒΑ (ABERAMEN THŌOUTH LERTHEKS ANA KSETHREL THUOŌTH NEMAREBA).

ΧΑΒΡΑΧ ΦΝΕΣΧΗΡ ΦΙΧΡΟ ΦΝΥΡΩ ΦΩΧΩ ΒΩΧ (KHABRAKH PHNESKHĒR PHIKHRO PHNURŌ PHŌKHŌ BŌKH) This is one that was noted by SUBLUNAR.SPACE as being a series of words whose enumeration adds up to 9999, which is hugely significant and holy on its own right (being the maximum number before increasing in magnitude by an order).  This appears in several PGM spells like PGM I.42—195, PGM II.64—183, and PGM III.165—186, as well as on several Abrasax stones from contemporary periods.  This string of names keeps coming up in solar contexts, and can be considered a powerful sacred chant on its own to call upon the power of the Sun.

ΦΡΕ ΑΝΩΙ ΦΩΡ ΧΩ ΦΥΥΥΥ ΡΟΡΨΙΣ ΟΡΟΧΩΩΙ (PHRĒ ANŌI PHŌR KHŌ PHUUUU RORPSIS OROKHŌŌI)  Another string of barbarous words which also comes out to 9999, as found in PGM IV.2373—2440.

ΑΩΘ ΑΒΑΩΘ ΒΑΣΥΜ ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ (AŌTH ABAŌTH BASUM ISAK SABAŌTH IAŌ) Although SUBLUNAR.SPACE above disagrees, these are the usual choice for the “six names” to be used on the crown and recited as part of PGM V.96—172, the famous Stele of Jeu or the Headless Rite.  (Although ΑΒΡΑΩΘ is given in Betz, this is a typo, and should be ΑΒΑΩΘ instead when the original papyrus is consulted.)  ΑΩΘ, ΑΒΑΩΘ, and ΣΑΒΑΩΘ can all be seen to be connected, in the sense of the heart/wing-patterns of building up or disappearing away a sacred word that we elsewhere see in the PGM, and which Baal Kadmon pointed out as being a formula in its own right, with ΒΑΣΥΜ ΙΣΑΚ being a garbled Hebrew phrase for “in the name of Isaac” (ba hašem Yiṣḥāq), so the whole thing could be interpreted as an invocation of the god of Isaac, the God of Israel.  Its presence here in the PGM doesn’t detract from its Jewish origins or meaning, but rather expands it into another form of the pancosmic pantokrator deity, and although SUBLUNAR.SPACE may well disagree with this being used for this purpose (and his logic is definitely sound in doing so, even I have to admit!), invoking these names as a chant may help those who wish to do further work with Akephalos generally or the Headless Rite specifically.

ΨΟΕΙ Ω ΨΟΕΙ Ω ΠΝΟΥΤΕ ΝΕΝΤΗΡ ΤΗΡΟΥ (PSOEI Ō PSOEI Ō PNOUTE NENTĒR TĒROU) From PGM III.1—164, this invocation comes towards the end to refer to “the brilliant Sun who shine[s] throughout the whole inhabited world, who ride[s] upon the ocean”, but the translator notes that this phrase is equivalent to the Egyptian pꜣ šy ꜥꜣ pꜣ šy ꜥꜣ pꜣ ntr nꜣ ntr w tr w or “Pšai, Pšai, o god of all the gods!” with “Pšai” being the Egyptian god of fate corresponding to the Agathos Daimōn.  This is similar to what we also see in PGM IV.1596—1715 (the prayer for the Consecration of the Twelve Faces of Hēlios), ΨΟΙ ΦΝΟΥΘΙ ΝΙΝΘΗΡ (PSOI PHNOUTHI NINTHĒR), meaning “Pšai, the god of the gods”.  Either would be a good invocation-chant for the Agathos Daimōn/Pšai.

ΑΧΑΙΦΩΘΩΘΩΑΙΗΙΑΗΙΑΑΙΗΑΙΕΗΙΑΩΘΩΘΩΦΙΑΧΑ (AKAIPHŌTHŌTHŌAIĒIAĒIAAIĒAIĒIAŌTHŌTHŌPHIKHA) A palindromic name from PGM I.262—347 and PGM IV.436—461 among others as a name for Apollōn-Hēlios-Horus, one that is “in number equal to the very Moirai”.  The translator in Betz notes the presence of ΘΩΘΩ twice, meaning “Thōth the great” (Egyptian dḥwty ꜥꜣ), though Bortolani talks about this name more: it could be read as having 36 letters, and thus the same number as the decans (which could be seen as an interpretation of fate-gods like how the Moirai are), or which can instead be broken up into three names ΑΧΑΙΦΩΘΩΘΩ ΑΙΗΙΑΗΙΑΑΙΗΑΙΕΗΙΑ ΩΘΩΘΩΦΙΑΧΑ to represent the three Moirai from Greek mythology themselves or, instead and in a more solar light, as the Sun in its dawn, midday, and sunset phases and thus as divine representations of the three times of past, present, and future or birth, life, and death.

ΑΧΘΙΩΦΙΦ ΕΡΕΣΧΙΓΑΛ ΝΕΒΟΥΤΟΣΟΥΑΛΗΘ ΣΑΘΩΘ ΣΑΒΑΘΩ ΣΑΒΡΩΘ (AKHTIŌPHIPH ERESKHIGAL NEBOUTOSOUALĒTH SATŌTH SABAŌTH SABRŌTH) A phylactery to be said to the Moon from PGM VII.317—318, which I’ve mentioned before as part of a simple lunar ritual that can be done, but which appears in other prayers like from PGM IV.1399—1434.  Betz notes that ΝΕΒΟΥΤΟΣΟΥΑΛΗΘ is a common word used in conjunction with both the names Aktiophis and Ereshkigal, and is generally tied to the lunar goddesses of the underworld, especially Hekatē, in the PGM, though its origins are otherwise unclear (but may have connections to the Babylonian god Nebo or the Egyptian “lady of Uto” nbt-wꜣdt).  Ljuba Bortolani, in her Magical Hymns from Roman Egypt: A Study of Greek and Egyptian Traditions of Divinity, notes that these three words ΑΧΘΙΩΦΙΦ ΕΡΕΣΧΙΓΑΛ ΝΕΒΟΥΤΟΣΟΥΑΛΗΘ would correspond to the three phases of the Moon: waxing, full, and waning.  Whether one choses to use just these first three words (which can be found repeatedly throughout lunar-related spells in the PGM) or the full string of six (only given in PGM VII.317—318), both would be an excellent lunar-related chant.

ΜΑΣΚΕΛΛΙ ΜΑΣΚΕΛΛΩ ΦΝΟΥΚΕΝΤΑΒΑΩ ΟΡΕΟΒΑΖΑΓΡΑ ΡΗΞΙΧΘΩΝ ΙΠΠΟΧΘΩΝ ΠΥΡΙΠΗΓΑΝΥΞ (MASKELLI MASKELLŌ PHNOUKENTABAŌ OREOBAZAGRA RĒKSIKHTHŌN HIPPOKHTHŌN PURIPĒGANUKS) The famous “MASKELLI” formula, which appears in many different parts of the PGM, sometimes in full and sometimes just as “MASKELLI-formula”, indicating that it was a common enough magical formula to be known by many different authors of the PGM and similar texts.  Again, Voces Magicae wrote about this formula, too, and notes that it’s found in love spells, coercion spells, curses, and other rituals; it has ties to Hekatē and other lunar goddesses, as well as to the deity Anankē/Necessity.

ΙΩ ΕΡΒΗΘ ΙΩ ΠΑΚΕΡΒΗΘ ΙΩ ΒΟΛΧΩΣΗΘ ΙΩ ΑΠΟΜΨ ΙΩ ΠΑΤΑΘΝΑΞ ΙΩ ΑΚΟΥΒΙΑ ΙΩ ΣΗΘ ΦΩΚΕΝΣΕΨΕΥ ΑΡΕΚΤΑΘΟΥΜΙΣΑΚΤΑΙ (IŌ ERBĒTH IŌ PAKERBĒTH IŌ BOLKHŌSĒTH IŌ APOMPS IŌ PATATHNAKS IŌ AKOUBIA IŌ SĒTH PHŌKENSEPSEU AREKTATHOUMISAKTAI) This string of words appears in a number of rituals in the PGM, like in PGM III.1—164 and PGM XII.365—375, generally in invocations to Sēt.  Admittedly, such rituals also tend to be malefic and malevolent in nature, such as to cause “evil sleep” or death, so invoking this series of barbarous words shouldn’t be taken lightly.  That being said, although Sēt had some rough parts to play in some Egyptian myths, he was far from an evil deity (even if the most common interpretation of the word ΠΑΚΕΡΒΗΘ is “the evil doer” but which also appears in solar contexts), and often had a strong protective or defensive aspect to play in a number of other myths and cults throughout Egypt.  A good example of Sēt, at least in his syncretic form as Sēt-Typhon, being worked with as a deity of high mystery can be found in PGM IV.154—285, though I also note that this formula doesn’t appear in that text.

New ebook for sale: Preces Castri (also now using Ko-fi Shop)!

Well, that was a pleasant break, if I do say so myself.  I took two weeks off from office work that I spent alternatively playing FFXIV or tending to my shrines for my birthday, and then just spent the rest of the month relaxing and taking things easy.  Admittedly, it’s hard to get back to a normal sleep schedule, given my natural propensity to be nocturnal and yet needing to be up for such trivial things as meetings with coworkers, but oh well.  Despite the crazy astro-weather we’ve been having, I hope you all had a relaxing time, too!

First, before we get to the main topic of this post, I want to mention that I’ve slightly redesigned how I offer my ebooks and services.  Before, I had my WordPress site set up to have payments through PayPal directly through the website, but recently, Ko-fi made a new feature, Ko-fi Shops, which I’m taking advantage of for my ebooks from now on.  This way, much as with Etsy, when you purchase an ebook from my store there, you’ll get a link sent to you automatically to download the ebook rather than having to wait for me to manually send it to you over email.  In addition, I’ve stopped offering services directly through my website, and instead offer them as commissions through my Ko-fi page (just click on the “Commissions” tab on the page).  As a result, I’ve reworked the Books and Services pages on this website to reflect how you can buy these things from me going forward.  If you’re interested in getting a reading or consultation (now that I’m off hiatus and getting back to Work), or if you’re interested in my ebooks (which you should be after reading this post if you’re not already), then check out my Ko-fi page!

Also, while knowing that there’re plenty of much more worthy recipients of your generosity and charity, remember that you can always support me and my endeavors by making a charitable contribution and donation to me through Ko-fi, whether you just want it to be a once-off thing or a repeating donation.  It’s by no means obligatory, of course, but if you find yourself exceedingly grateful and generous, please consider supporting me in the various costs and fees for Ko-fi Gold, Zoom, webhosting, books, classes, and supplies I go through in the course of my work.  Every little bit helps, and I’m deeply appreciative of all that my amazing readers to for me!

With that out of the way, I’m happy to announce a new ebook for sale: Preces Castri, or “Prayers of the Castle”, available through my Ko-fi store or my Etsy store for US$18!

As many of my readers know, the past three years or so have been an incredibly productive time for me when it comes to the writing of prayers and rituals, but as my practice has shifted and changed to match where I am along my own spiritual development, I realized that not all the prayers I had been writing were as useful as I had anticipated.  To be sure, there are some I still say frequently if not daily, or use in any number of ritual practices I have, but others either fell out of favor or never found a place at all.  I still find that having written them was deeply worthwhile, but otherwise, many of these prayers are just kinda…sitting around, doing neither me nor anyone else any good.  To that end, I decided to compile many of these prayers into an ebook, a bit of my own devotional writing and meditations, for those who are interested to make good use of them, or at least better use of them than I can.

These prayers are a collection of those that I’ve written from scratch, those that have been influenced by the various Abrahamic and monotheistic religious and magical traditions that I rely on in my work, from Judaism to Islam and from Spiritism to the Arbatel.  In addition to these, there are a few prayers that I didn’t write but are so useful that I couldn’t not include them in this vademecum of over a hundred pages, consisting of more than a hundred prayers.  Some of these prayers I’ve written or composed from existing sources are those I’ve already shared on my blog previously (like here, here, here, here, or here), but there are far more have not been shared publicly before, and I think it’s high time to share at least some of the fruits of my labors.  Between them all, there are plenty of prayers for a wide variety of purposes:

  • Various prayers and hymns to God, whether for general devotions or for specific needs
  • Prayers and invocations of the archangels and guardian angel
  • Prayers to the planets
  • Prayers for the dead
  • Prayers for the seven days of the week, the four solar points of the day, and the different points of the lunar month
  • Over two dozen prayer rules for the misbaḥa (Islamic prayer beads) for different entities and purposes
  • Prayers for ritual processes, blessings, and dedications of offerings
  • And more!

This prayerbook is intended to be used by anyone who operates within a roughly monotheistic or monolatric approach to divinity;  as such, the prayers within have been heavily influenced by Abrahamic prayers, especially the rich Islamic literature of supplications and other Qur’ānic verses, giving these prayers a distinctly Islamic flavor on top of the various magical and grimoiric sources that I drew on.  For that reason, it may not be to the tastes of all my readers, especially those who want to keep away from Abrahamic influences in their magic and spirituality, but I claim that there’s enough in this collection influenced by the PGM and other pagan sources that can be used by anyone who works within a post-classical Western or European approach to magic and spirituality.  To be fair, this is only a collection of prayers, not of rituals, but those who have even an ounce of ingenuity will be able to construct or adapt these prayers to their own ritual needs, perhaps augmenting what they already have or making new rituals with them.  (And yes, I do have plenty of other prayers I’ve been writing that aren’t nearly so monotheistic or Abrahamic, appropriate for a polytheistic, Hellenic, or Hellenized Egyptian approach, but those aren’t nearly as ready for publication.)

So what are you waiting for?  Head over to my Ko-fi store or to my Etsy store and get yourself a copy today, and I hope that these prayers serve you well in your own Work!

Three Prayers for Times of Illness and Disease

A prayer of my personal practice for the Archangel Raphael, the Healing of God, based on the Chaplet of Saint Raphael the Archangel and other Christian prayers, and which may be useful in these times.

In the name of God, the Holy, the Light, the All-Knowing, the All-Aware!
Holy, holy, holy, Lord, God of Hosts, Heaven and Earth are full of your glory,
and your glory is known to us through your glorious angel Raphael.
Holy, mighty, and wondrous is your angel Raphael!
O Raphael the Healer, angel restoring us to health!
O Raphael the Guide, angel giving us Light on the way!
O Raphael the Companion, angel accompanying us to joy!
Divine physician, heavenly scientist, celestial traveler,
it is upon you we call, to you we lift our hands seeking succor!
When all hope is lost, Raphael, you give us hope.
When all health is lost, Raphael, you give us health.
When all love is lost, Raphael, you give us love.
When all life is lost, Raphael, you give us life.
When all seems lost, Raphael, you turn back the tide
of darkness, of sorrow, of misery and misfortune
and restore us to a whole, hale, happy and holy life.

In every trial, holy Raphael, stand for us!
Be our advocate in Heaven at the end of days!
Be our support in every problem we face!
Be our sight in every dark night we see!
Be our healer in every illness we suffer!
Be our leader in every journey we undertake!
Be our strength in every battle we join!
May God send upon you peace, holy Raphael,
and upon your wings, may you send peace upon us all.


A tasbīḥ-styled set of prayers using the misbaḥa, the ring of Islamic prayer beads of three sets of 33 beads.  This prayer practice is largely original, but incorporates the Jewish blessing Birkhat haGomel.

  1. Recite once: “In the name of God who lives and reigns forever.”
  2. On each of the first set of 33 beads, recite: “O cure of all diseases, lead me to health.”
  3. On the first separator, recite: “God willing, o Raphael, come swiftly to my aid.”
  4. On each of the second set of 33 beads, recite: “O terror of all demons, lead me to virtue.”
  5. On the second separator, recite: “God willing, o Raphael, come swiftly to my aid.”
  6. On each of the third set of 33 beads, recite: “O guide of all paths, lead me to victory.”
  7. Recite once: “Blessed are you, o Lord of Creation, who bestows upon me every goodness.”

And one last prayer, this one for general healing from illness based on the Noble Qur’ān (verses 21:83-84) and several Islamic supplications attributed to the Prophet Muḥammad for healing diseases.  This may be prayed for oneself, for another person at the appropriate places, ideally using their matronym (e.g. “John son of Elizabeth”), or on behalf of all who are ill and suffering from illness.

O God, my God, hear me my prayers,
o you who preserve us through all our suffering,
o you who sustain us all the days of our lives,
o you who restore us to good health and living,
o you who keep us alive until the proper time of our return to you.

In my body abides illness; only you can remove it, o Lord.
Truly have I been seized by distress and torment in my body and my soul,
but you are most merciful among all the merciful,
and in you I take refuge from all the pain and fear I suffer.

In my body abides disease; only you can provide the cure for it, o Lord.
Truly are you the best healer and keeper of health,
for without you, we have nothing and are nothing,
and you provide solutions without problems, cures without illness.

Truly are you are the cure of all cures, the key to all salvation!
Free me, release me, save me, deliver me from this suffering!
O God, cure me of all illness.
O God, cure me of all sickness.
O God, cure me of all disease.
O God, cure me of all infection.
O God, cure me of all infestation.
O God, cure me of all plague.
O God, cure me of all affliction.
O God, cure me of all pollution.
Free me, release me, save me, deliver me from this suffering!

Restore me to my health, that I may continue to give my praise to you!
Sustain me in my health, that I may continue to give my glory to you!
Preserve me in my health, that I may continue to give my worship to you!
Protect me in my health, that I may continue to give my devotion to you!


May all I, all those with me, all those who have gone before me, all those who come after me, and all people in all parts of the world of all ages, cultures, languages, origins, faiths, practices, and habits find respite in this time of trouble, health in this time of pandemic, comfort in this time of distress, and peace in this time of turmoil.

The Attainment of Adam

Now that we’re done with our DSIC discussion (which you can access easily by going to the recap post at this link or searching through the blog with the tag reviewing the trithemian conjuration), let’s move on to other topics once again.

Not all the PDFs I make for my occult and spirituality stuff go up for sale; sometimes I just like fiddling around in LaTeX (which is my preferred way for formally typesetting documents, whether it’s an ebook, a book-book, or a letter), especially if I’m trying to get something out onto paper for a more formal use than otherwise.  I’ve made personal-use ebooks for things like Orphic Hymns, Homeric Hymns, divination oracles for grammatomancy and astragalomancy, and the like before for my temple; I have no intent on publishing them, but there’s a quiet enjoyment I take in this sort of typesetting, even if only I see the results of it.

As I’ve mentioned before, I’m working on restructuring my own Hermetic practice in a way that uses a sort of geomantic devotional approach as its main vehicle for work, which largely resulted as a product of mulling over what geomantic holy days would look like, then again into a more simplified and regular “wheel of the year” kind of form.  Since then, I’ve been working on putting together another ebook—again, one I don’t intend on putting out publicly, at least not yet, and not anytime soon.  This ebook is essentially my new vademecum, my new enchiridion, my new prayerbook consisting of prayers, orisons, litanies, prayer bead rules (like those misbaḥa prayers I’ve mentioned), rituals, consecrations, and the like.  It’s currently sitting at 226 pages, all told; since it’s still in flux, from the specific wording and phrasing of prayers to the processes and procedures used for a variety of rituals I’ve been working on that all form together to make a complete system (one of the reasons I’ve been working on those DSIC posts!), I haven’t actually printed it out yet, but just keeping it as a PDF on my phone.  I’m really pleased with how it’s been turning out and coming together, as well as my practices generally.

But there’s one sticking point I haven’t been able to resolve.  I’ve been able to either outright write fresh, compile, pilfer, adapt, or otherwise reuse many prayers in this new prayer book of mine for so many purposes: general prayers to God, to the ancestors, to the angels, for specific dates or times or needs, for the figures and planets, for this and that…but there’s been one group of entities for whom I haven’t been able to come up with pretty much damn near anything, and that’s the prophets themselves: Adam, Enoch, Hermēs Trismegistus, and Daniel.  I just can’t seem to put anything to paper for them, for prayers or praises or invocations or rituals, unlike the abundance of the same I have for the angels or the blessed dead or this or that or the other.  Ironic, then, that the very four entities, these progenitors of the geomantic art, who inspired me who come up with a ritual calendar and formed the basis of this whole geomantic practice, have basically nothing coming up for them.

It’s not for lack of trying, I swear.  But it just…I can’t seem to get anything out of me.  Even more annoying, I can’t seem to find very many prayers or the like in traditional Abrahamic or Hermetic literature as devotions for these four geomantic forefathers.  Like, sure, there’s a few things that come to mind that I could use from the Book of Enoch to write up some Enoch-focused praises, at least in the context of his angelization into Metatron (though I’m hesitant to put too much weight on that specific aspect), but that’s not a lot on its own, and there’s just not a lot that seems to be written out there.  Like, while there are prayers in abundance for many of the mythic and saintly figures of Christianity and Islam (especially the various ‘ad`iyah /du`a’s of Islam attributed to their holy and saintly figures), there’s just…really not a lot.  Heck, the idea, even, sounds weird to me, since we don’t often think of the prophets of Abrahamic traditions to necessarily be saints or to participate in intercession or intervention like the saint-saints or angel-saints do, and while we all certainly praise Hermēs Trismegistus as the one revealed the secrets of the Great Work by the Divine Poemander to teach to the world, I just can’t find many prayers or praises in a formal context like this.  It could be that I’m not looking in the right sources (perhaps more Gnostic texts might be useful), but I just can’t find a lot.

So, it happened that, according to my ritual calendar, the Feast of the Prophet Adam, the First Man, Progenitor of Attainment came and went on Monday, May 6 earlier this year.  I had intended to devote a few weeks in April trying to draw up something to mark the day, even just something simple…but alas, the day arrived on its own, and I showed up empty-handed.  Still, I did what I could still do: I sat down at my shrine, lit a candle and some incense for Adam as I would any other saint or hero, and just sorta…thought and mused aloud in the solitude of my temple space.  Though I came empty-handed, I left with quite a few insights that I didn’t have before, and I wanted to share them here, even if only to keep the thoughts about it going.

Back when I wrote the Secreti Geomantici ebook, I developed a “Prayer of the Geomancers”, which I recite daily as part of my own practice (though reworked slightly and fit into my newer practice that arise after I wrote Secreti Geomantici).  In it, I give a supplication where we ask to be instilled with the four blessings of  “the judgment of Daniel, the dedication of Enoch, the wisdom of Hermēs, and the attainment of Adam”.  I basically tried to come up with some sort of high-minded virtue, ideal, strength, blessing, just…yanno, something that I could associate with each of the four progenitors to ask for to help us in our divination practices and spiritual development as geomancers.  For Daniel and Enoch, I used their very names as inspiration, the former meaning “God is my Judge” and the latter meaning “dedicated”, as in to God.  Hermēs Trismegistus, for me, is associated with wisdom, not just knowing things but knowing how to apply them.  But for Adam…I honestly didn’t know what to say.  “Attainment” sounded good enough, and it sorta semantically ties in with Adam in general for me.  Earth-born, earth-made Adam, whose name is a pun on the Hebrew word for “earth” (adamah), and was God’s final creation in the Genesis narrative as a distinct species or entity.  Eve (and Lilith), of course, could also be considered separate, but when reckoning them all as various kinds of Human, then it was Adam that would be considered the final bit of distinct creation of God.

In that sense, why “attainment”?  What did Adam attain?  Adam was the attainment, the completion and fulfillment of God’s work to create the cosmos; in the Abrahamic as much as the Hermetic sense, we are made in the image of God, but we could not exist as we are without literally everything else having existed before us.  (This reminds us to be humble in a new way; though we might be closest to God as a species of this worldly reality, we are also the youngest, junior to and thus dependent on ants, urchins, fleas, mold, and all else that exists.)  It wasn’t until God made humanity that God could rest on the seventh day after he first spoke “let there be light”.  In that sense, the creation of humanity completed the cosmos, giving everything the final connection that allows the cosmos be what it needs to be.

However, humanity as created was not made in a fixed state, as it lacked primarily one thing: knowledge.  That’s where the story of Adam, Eve, the serpent, and the Tree of the Knowledge of Good and Evil came in; it wasn’t until Eve ate of the fruit of the Tree and gave it to Adam to eat that humanity finally knew their position in the cosmos and learned about themselves.  Up until that point, they were made in the image of God, but since they did not know or could even understand their material nature, they could not act on it or incorporate that knowledge; for them, they lived in a divine ignorance that effectively separated their spiritual nature from their material nature.  Only by eating the fruit of the Tree could they understand the latter, and then began incorporating it.  Of course, this had its own cost: by understanding the material nature of the bodies they inhabited, they became trapped by them, and in the process, excluded from Paradise.  We could consider this as a sort of “birth” from the womb; though they were not “born” in the traditional sense, we could consider God their “father” and the Earth their “mother”, with the Garden of Eden itself being the womb from which they were born.  For as long as they lived in Paradise, they could not be independent or truly alive in the sense that you and I are alive; they had to be “born” into the world, just as we are, in order to fully come into their own.  For them, their own completion was not complete until they went into their own birth.  And, just like with our own birth, it was accompanied by tears and pain.

This isn’t to say that God made humanity poorly, but that creation is a process that isn’t just a one-and-done thing.  As Jack Miles demonstrates in his wonderful literary and character analysis of the Old Testament God: A Biography, the process of creation is effectively God learning as much about his creation as we do ourselves.  And it’s not until we can take a look at the whole picture of something that we can finally perform a full analysis of something to understand it, and we can’t do that in terms of a human until we know their entire life.  For Adam and Eve, that entirety doesn’t come about until they die: it takes death to fully understand the whole of the human experience, so it wasn’t until the death of the First Man that the original creation of God might finally be considered “complete”.  In this sense, Adam had to attain his own creation and completion just as God did—and so too do all of us, as well.

This is also where the angel Uriel comes into the picture.  Uriel, in the Western tradition, is the archangel who’s typically associated with the element of Earth, and so I consider this angel to have a natural connection to Adam on a simple elemental basis.  And, of course, there’s the fact that Uriel is the angel appointed to stand guard at the gate to the Garden of Eden with the flaming sword.  What does this mean for us in terms of “attainment”?  Adam and Eve had everything they could possibly need while in the Garden, and so would never have had to work for anything, learn anything, struggle, adapt, invent, or grow at all; they would have lived in this sort of ignorant stasis where everything was good and nothing was bad, having been given everything except something to do—something to attain.  Just as we can no longer enter our mother’s womb, so too could Adam and Eve never reenter the Garden and regress to an earlier stage of development; their expulsion was necessary for humanity to truly flourish.  I mean, consider: if humanity is made in the image of God, then what had God done up to this point?  God had made something from nothing.  If Adam and Eve were to take after God, then they too must create something from nothing, but so long as they lived in the Garden, how could they do that if they already had everything and had neither anything to invent nor needed anything to invent?  It was only when they were taken out of the Garden that they truly had nothing—except the clothes that God made for them as an act of parental care, but let’s be honest, by that point they had already made their clothes to cover their nudity in the Garden after eating the fruit of the Tree.  And consider the context of that, too: they made something in a place God made where they needed nothing, and so effectively judged God’s creation…I hesitate to use this word, but lacking in a way.  To use a software development metaphor, if the Garden was God’s development-and-testing sandbox, the fact that Adam and Eve could create and invent shows that they were finally capable of being released into production, becoming independent co-creators with God in the process (“co-creators” because we are made to take after God and being infused with his breath), just on a smaller scale as befits our finite, more material role.

Uriel was positioned at the Gates to ensure that neither Adam and Eve nor any of their descendants could eat of the fruit of the other Tree, the Tree of Life, which would grant them immortality that God himself possesses.  Okay, fair.  But Uriel’s purpose is more than just to guard the other Tree; I think he was stationed there to make sure that humanity itself could learn to use their own world and tools to constantly create more of the world, co-creating with God throughout the entire process of their lives.  However, our lives must come to an end; why?  Because we have descendants.  In order for us to properly execute our function as humans, we must create and leave things behind so that others can create after us—whether they’re our own blood-and-flesh children, godchildren, initiates, or students doesn’t matter.  In order that they too can fulfill their purpose, they must have their own share of the world; for that reason, our bodies must return to the Earth, “for from it you were taken, for dust you are, and to dust you shall return”.  Also, it’s at this point in the Genesis narrative, once God issues his order of expulsion—that Adam finally names Eve, whose name in Hebrew is Ḥawwāh, meaning “living one” or “source of life”, (most likely) related to Hebrew Ḥāyâ “to live”, and Genesis itself says that Adam named Eve such “because she was the mother of all the living”.  The final name given to the final God-made creation of the Garden, only complete at their time’s end within it.

So, if our bodies return to the Earth, whence, then, our breath, our divine essence that God gave to humanity?  As I see it, based on this little bit, the breath returns to God, and thence can be breathed back into the world to continue the co-creation of the world.  For as long as the process of life and death exists, for as longs as there are descendants of Adam and Eve, for as long as the world exists, the process of co-creation is always ongoing.  Individual people may complete their attainment, but their attainment is not truly complete until the end of their lives as befits us as mortal creatures of this world.  Similarly, the attainment of humanity cannot be complete until humanity itself finally and eventually passes away from the world—or the life-sustaining world itself passes away, whichever comes first, I suppose.  And, when we do return to the Earth, it is only then that we can reenter the Garden.

What, then, of our own attainment?  What can we take after Adam, what could we ask for to help us in our own spiritual paths?  We know that, just like Adam, we cannot revert to an earlier stage in our spiritual progression; we know that we must become independent from our mothers, go out into the world, and work for ourselves and those who come after us; we know that we must live our lives until such a time as proper for us that our bodies return to the Earth and our breath returns to God, and until that point, we must always work to constantly create our world, co-creating with God as we are made in his image.  It is up to us, to each of us, that we do what we can to fulfill our purpose, role, and function in this world, taking what has been given to us and what we can to constantly create, build, grow, and nurture.  It is up to us that we attain our own role as being truly human and truly divine.  It is up to us to attain the fullness of our creation.  It is up to us to attain our true Will.  We cannot go back from whence we came, for just as the angel Uriel guards the gates to Paradise, but just as Uriel is the angel of the light of God, we can look back upon our past and see what was so that we can begin to understand what may be.  I mean, in this system of devotion I’m building, the title I give to Uriel is “Keeper of the Mysteries”; just as he keeps the Garden apart from us, he shows us with his light (and the light of his “fiery ever-turning sword”) what is possible, and permits reentry into the Garden as divine gatekeeper only at the proper time.  Things may leave the Garden, but not enter back in improperly.

There’s more that I can muse about this, of course, but I think this is a start.  I mean, honestly, this is probably one of the actual mysteries of this new little practice that’s been dropped on my lap that I’m really starting to chew into, structured by all the prayers and routines and rituals that I have.  Perhaps one day, after enough musing and research and writing and meditating, I might have proper prayers for Adam—maybe even the rest of the prophets, too!  For now, though, I don’t have much…but I do have this last bit I want to share.  While there’s not a lot out there that I can find for prayers that are attributed to Adam, there is one short Islamic du`ā’ of Adam (and, also, properly speaking, of Eve) that I thought was simple enough to commit to heart.  This was taken from Qur’ān 7:23, after Adam and Eve ate of the fruit of the Tree of Knowledge of Good and Evil in Paradise and were called out by God for it:

رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

Rabbanā ṭālamnā anfusanā wa-in lam taghfir lanā watarḥamnā lanakūnanna mina al-khasirīn

Our Lord, we have wronged ourselves. If you do not forgive us and bestow not upon us your mercy, we shall surely be among the losers.

It’s not a lot, but it’s something.  Working on the spot, and recalling the context in which this bit of scripture was recited, I also recalled to mind another simple du`ā’, this one from Qur’ān 21:83, this one associated with Job after he was ill for many years:

أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ

Annī massaniya aḍ-ḍurru waanta arḥamu ar-raḥimīna

Truly, adversity has touched me, and you [God] are the Most Merciful of the merciful.

Kinda working on the spot, I ended up mixing these two supplications together, tweaking the terms and concepts slightly to better match my own spiritual needs and framework, and ended up with another misbaḥa devotional, which was at least something I could offer in the memory and veneration of Adam.  It’s not the same thing as what might be recited by faithful Muslims, but then, I’m no Muslim.  Using the usual misbaḥa format:

  1. Recite once: “In the name of God, the Most Merciful, the Truly Merciful, the Exalter and Abaser both.”
  2. On each of the first set of 33 beads, recite: “O God, may we not wrong ourselves.”
  3. On the first separator, recite: “It is in God that we seek refuge.”
  4. On each of the second set of 33 beads, recite: “O God, show us your grace and your mercy.”
  5. On the second separator, recite:”It is in God that we seek refuge.”
  6. On each of the third set of 33 beads, recite:”O God, may we not be among the lost.”
  7. Recite once: “Though suffering is near to me, it is you, o God, who is Merciful among all the merciful.”

It’s something that I can use in the meantime, barring anything more.  It’ll just be part of my own attainment.