A Hermetic Praise Prayer from Book V of the Corpus Hermeticum

What with my recent Christmas haul (including a good number of books I got for myself), I’ve been going through and rereading my Corpus Hermeticum again.  There’s nothing quite like it for those of a Hermetic practice—as the core texts of our religious and spiritual approach, it’s the equivalent of a Bible for us—but something caught my eye when I was going through my copy recently.  In book V, Hermēs Trismegistos dedicates a particular discourse to his son Tat, and opens up with the following (according to the Copenhaver translation):

This discourse I shall also deliver to you in full, O Tat, lest you go uninitiated in the mysteries of the god who is greater than any name.
You must understand how something that seems invisible to the multitude will become entirely visible to you. Actually, if it were (not) invisible, it would not (always) be. Everything seen has been begotten because at some point it came to be seen. But the invisible always is, and, because it always is, it does not need to come to be seen. Also, while remaining invisible because it always is, it makes all other things visible. The very entity that makes visibility does not make itself visible; what (begets) is not itself begotten; what presents images of everything (is not) present to the imagination. For there is imagination only of things begotten. Coming to be is nothing but imagination.

Clearly, the one who alone is unbegotten is also unimagined and invisible, but in presenting images of all things he is seen through all of them and in all of them; he is seen especially by those whom he wished to see him. You then, Tat, my child, pray pray first to the lord, the father, the only, who is not one but from whom the one comes; ask him the grace to enable you to understand so great a god, to permit even one ray of his to illuminate your thinking. …

The rest of book V is basically Hermēs going on to Tat about all the ways God (the One, the Father, the Creator, the Good, etc.) is visible, though God itself is invisible.  Such a series of praises isn’t foreign or unusual in the Corpus Hermeticum or other Hermetic texts, but what struck me is that so much of the book is itself written as if it were a prayer, as if Hermēs was telling Tat not only to pray but also what to pray.  Between rhetorical questions about the creation and creating of God and points where Hermēs himself goes on about how and why even he might pray, book V is basically a prayer unto itself, a praisegiving for Tat to make to God, the God who is invisible and also entirely visible.

This notion of turning the bulk of book V into a prayer struck me as something that might be useful, perhaps for my own practice and perhaps for others.  After all, actual examples of pure classical Hermetic practice that stand out to the mind as being distinctly Hermetic aren’t all that easy to come by, and the Corpus Hermeticum doesn’t have that many prayers; while there are a few true prayers embedded within Hermetic texts (like the Prayer of Hermēs Trismegistos from book I, the Initiatory Hymn of Silence from book XIII, the Prayer of Thanksgiving from the Asclepius, and the Hymn to the Eighth and the Ninth from the Discourse on the Eighth and the Ninth), there aren’t a lot of other “true” prayers that we might associate with the practices of the Corpus Hermeticum.  But book V gives us basically a sermon, a prayer unto itself that we might be able to use, and that’s what caught my attention.

After a bit of reworking the original text to make it flow a bit better as a prayer to be recited, plus a bit of extra backup from other books in the Corpus Hermeticum, I ended up with the following, what I’m calling (at least for the nonce) the “Praise of the Invisible and Visible God”, a prayer of praise and adoration to God in the Hermetic sense, a highly panenthiestic prayer that recognizes that God is both transcendent of creation while being immanent within it, and that even though God itself is invisible and unable to be seen by the eyes, all that exists (and all that doesn’t!) is a part of and testament to God.

It is to you that I pray,
o Lord, o Father, o Only and Single, o One Alone,
you from whom the One itself comes.
Grant me, o God, your understanding and the understanding of you.
Grant me even but a single ray of illumination to shine forth in my mind,
all for the sake of understanding you.
Unbegotten, unimagined, and invisible are you,
and you are in every begetting, in every image, in every vision,
by all, though all, in all, to all!
You, o God, are generous, not grudging with your bounty.
You, o God, are seen by those whom you wish to see you.
You, o God, are seen throughout the entirety of the cosmos.

All that is in Heaven bows and submits themselves to the Sun,
greater than Earth and Sea, greatest of all the gods in Heaven,
yet allows smaller stars than him to circle above him and around him
all according to your order and design for itself and all else,
for the Sun itself bows and submits itself to you
in reverence, in deference, in awe, in fear.
It is you, o God, who keeps the order of the passage of the Sun and Moon and Stars.
It is you, o God, who rules over the Bear that turns all of Heaven around the Pole.
It is you, o God, who set the boundary to the sea and who set the Earth in its place.
It is you, o God, you who are the maker and master of all this and all else.

Order is made by you, o God, by place and number and measure,
and without you, neither place nor number nor measure could be preserved.
You order all the cosmos, everything within it, and everything without it.
All things created with place and number and measure
are ruled by you in the order you have given it;
all things uncreated without place or number or measure
are ruled by you in the order you have not given it.
You have created the order of the cosmos,
you have created the cosmos of order:
the firmness of earth and the fluidity of sea,
the streaming of rivers and the flowing of air,
the piercing of fire and the coursing of stars,
all sped round about the celestial pole.
This is the Unmoving being moved, the Unmanifest being made manifest;
to see all this poised between Earth and Heaven,
this is your holy vision of beauty and joy!

It is you, o God, who made the beautiful form of humanity,
made in the womb of mortals, made in the image of immortality.
Who else could trace the line around the eyes?
Who else could pierce the holes for nostrils and ears?
Who else could open up the mouth?
Who else could stretch out and fasten together the sinews?
Who else could make channels for the veins of blood?
Who else could strengthen and harden the bones?
Who else could cover the flesh with skin drawn taught?
Who else could part the fingers for each hand?
Who else could flatten and widen the soles of the feet?
Who else could bore holes for the passages of the body?
Who else could stretch out the spleen?
Who else could make the heart into the shape of a temple?
Who else could join and fix the ribs together?
Who else could hollow out the lungs?
Who else could make spacious the belly for nourishment?
Who else could set the honorable parts of the body to be visible and praised?
Who else could hide away the unseemly parts of the body for private discretion?

All that is in Heaven and all that is on Earth,
all placed, all numbered, all measured,
all beautiful and yet all different:
what father, what mother, what crafter, what artist could have made all this?
So many different skills upon a single substance,
so many different labors within a single work!
God, the God unmanifest beyond manifestation,
who created all creation by his own will,
whose greatness is beyond any name,
whose work alone is to create all creation!

All things are within you, o God,
creating all that is in Heaven and all that is on Earth,
in the skies and in the seas, in the depths and in the heights,
in every part of the cosmos you have created!
There is nothing in the cosmos that you are not,
but you are all things in the cosmos and all things outside it.
Utterly unmanifest, you can be perceived by the mind,
yet most manifest, you can be perceived by the eyes.
O God invisible, o God entirely visible!
O God of no body, o God of all bodies!
O God of no names, o God of all names!
O Father of all!

How even shall I praise you, o God?
To those who act on your behalf? With those who act according to your purpose?
For whomever I turn to, I turn to you; should I turn within, still I turn to you!
For I and all others are within you and part of you,
and you are all that is, being praised from within yourself to yourself.

Where even shall I look to praise you, o God?
To the East or the West? To the North or the South?
Above or below? Within or without?
There is no direction, no place, no space, no being apart from you.

What even shall I bring to praise you, o God?
What could I give that you do not already have?
What sacrifice could I make that is not already yours?
All is within you, and all comes from you.
You give everything, and you take nothing.
You have all, and there is nothing that you do not have.

When even shall I praise you, o God?
In what time or season, what day or hour could we find you?
You cannot be found in any time, for you are within and beyond all time.
You are eternal, immortal, unbegotten,
who neither can nor ever could have come to be,
who always is, who always was, who always will be.

What even shall I hymn as praise to you, o God?
For what you have made? For what you have not made?
For what you have revealed? For what you have hidden?
You are everything, o God:
all that is and all that is not, all that is revealed and all that is hidden,
all that has come to be and all that has not come to be.

Why even shall I praise you, o God?
For that which is a part of me? For that which makes me what I am?
For that which is apart and separate from myself?
You are whatever I am and all that I am,
you are whatever I make and all that I make,
you are whatever I say and all that I say,
I and all else that is or is not.

You are that which understands,
you are that which is understood,
you are the Creator who creates,
you are the God who acts,
you are the Good who are the cause of all.

For the finest part of matter is air,
and the finest part of air is soul,
and the finest part of soul is reason,
and the finest part of reason is mind,
and the finest part of mind is God.

While there are definitely other praises to God in the Corpus Hermeticum, which can and should probably also be repurposed as prayers much like the above, the above from Book V is probably one of the longest and most notable that comes to my mind.  Although simply reading book V itself would suffice for meditation and contemplation (and this is something all Hermeticists should periodically do with such the Hermetic texts), I feel like making it slightly more poetic is beneficial for routine religious practice for fellow Hermeticists, as well.  If I like it once I take another look at this in a few days, I’ll go ahead and add it to the Prayers pages.

I upgraded to Ko-fi Gold with plenty of new bonuses, so check it out!

It’s been about two years since I signed up for Ko-fi as a way to take donations for the Digital Ambler.  It’s a simple thing, really; like Patreon, Kickstarter, or Gofundme, Ko-fi is a simple way to support artists or other content creators.  As I said when I got a Ko-fi, the Digital Ambler is free and I plan to keep it that way; between my day job that pays me an actual salary, my divination and consultation services, the ebooks I sell, and the occasional crafting commission I take on, I earn myself a little extra pocket change while also supporting the operating costs of my website and Zoom account, to say nothing of my occult supplies and books and ongoing lessons and classes.  Ko-fi is just a simple way for people to chip in with an Internet-based tip jar and support me and the things I do and write about, so if you don’t need a reading or want an ebook of mine but still want to help support me, this is the way to do it—by buying me a symbolic coffee.

Buy Me a Coffee at ko-fi.com

Well, after considering it for a while, I recently upgraded to Ko-fi Gold, which gives me some pretty neat ways to do some nifty things with the platform.  Besides the aesthetic changes that Ko-fi lets me make (color of the page, changing the base donation price from $3 to anything else, changing “coffee” to anything else, etc.), one neat thing is the ability to take commissions, which…I mean, for me, I’m really kinda getting away from taking on physical crafts anymore, due to the time and energy that it takes that I often just don’t have anymore.  (When I do get in the mood, I’ll probably make them as once-off things and just slap them up on my Etsy for whoever wants it first.)  However, “commissions” here can be a pretty broad thing, so I’ve also put up my own services of divination and consultation up through Ko-fi over there as “commissions”, which you can pay by PayPal (just as you would on my website directly) or by credit card through Stripe.  So that’s pretty nifty.  I’ve even put up a few services as tests over there; I might try out temporary services through Ko-fi, since it’s easier than putting them up through WordPress directly, so if they seem to work well for me and for others, I’ll put them up on my website directly if it seems workable.  Besides my usual divination and consultation offerings, I’ve currently got two other services up on Ko-fi for those who would be interested:

  • Prayer Requests:  Need an extra push from a kind hand? As a mage and priest, I’m happy to offer my ritual services to make prayers, make requests, or make offerings on your behalf. If you need something special to help get you over the edge, then this could be just the thing for you.  Can also set lights, make offerings to ancestors and spiritual courts, and offerings to the Greek gods as requested.
  • Domino Readings: Puzzled by what to do? Need a simple forecast for the coming month or year? Got questions about what’s going on in your life? Divination using the fortune-telling art of reading the dominoes. At their simplest, only a single domino needs to be drawn, but if desired, another one or two may be drawn for more information, but never more than three at a time.

So if you’re interested in either of those services, take a look!  I’m offering them for a fair price for now to see how popular they might be, but if they seem to be desired, I’ll refine the process (and the price a bit) and move them over to my main website’s Services page.  In the future, when I try out an experimental service, it’ll go up on Ko-fi first, and I’ll mention it on my website.

Something else that Ko-fi Gold lets me do—or, rather, lets you do—is the ability to make a recurring monthly subscription, based on multiples of the base “coffee” donation of $3 (which isn’t a number I plan to increase).  Unlike Patreon, Ko-fi is a pretty simple platform, so there are no tiers or anything.  If you find yourself regularly turning to the Digital Ambler for my blog posts, writings, articles, and the like, then consider this a way to help out for the help and entertainment you yourself might be getting!  Of course, I write for the joy and love of it, and even a simple once-off donation is more than enough to make me grovel in appreciation—so of course there’d be something in it for you, dear reader, if you were to put in a monthly recurring donation.  Ko-fi Gold lets me make supporter-only content through their platform, which I think is a pretty nifty thing, don’t you think?

So, tell you what.  I need practice with domino fortune-telling and divination reading (which is one of the reasons why I’m putting that up as a test service through my Ko-fi commissions), and I kinda miss the days when I used to do my Daily Grammatomancy over on my Facebook page years ago.  With that in mind, here’s my plan to start with:

  • Around the start of every month (or maybe around the New Moon?), I’ll do a general reading forecast for the coming lunar month, with the forecast shared up on Ko-fi, available only to monthly subscribers.  It could be with dominoes, it could be with geomancy, it could be with grammatomancy; I may change it up, or I may settle into using one system more than others.  We’ll see!
  • Around the latter part of every month, I’ll set up a general Zoom chat for me and my readers to hang out, chat, and discuss whatever’s on your mind, a sort of hour-long-or-so private radio show kinda thing.  The exact date, link, and password will be sent out through Ko-fi only to monthly subscribers.

Of course, these are just a few things I have in mind for now.  Ideally, this would start in January 2020, assuming I get at least one recurring supporter through Ko-fi by the end of the month (or, rather, December 26, when there’s a New Moon—and also an annular solar eclipse).  While I’ll always keep writing for the Digital Ambler, I think it’d be nice to give something special for those who want to keep me aloft, and I’d be happy to consider different things to do for my supporters (group prayer requests, communal offerings, weekly forecasts, in-depth lessons on a particular aspect of magical practice, excerpts of my books and private projects, etc.) if they’re suggested and seem popular enough.

Also, one last thing: do you yourself have a Ko-fi and have been eyeing a Ko-fi Gold account for yourself?  It’s only US$6/mo, but if you use this referral link you can get yourself a 10% discount for the subscription to Ko-fi, which helps put a bit of money in my own pocket, too!  Since Ko-fi doesn’t take a fee out of supporter’s donations and commissions, Ko-fi is entirely supported through donations itself as well as through Ko-fi Gold subscriptions, so by upgrading to Gold, you yourself can help support the platform for endless artists and content creators.  This is a really neat, hassle-free, ethical website that I enjoy supporting, and it does good work for a lot of people.  Consider upgrading today!

On the Blessing of Peace

While I don’t like to talk about the specifics of it too much except with people I trust, I do and maintain a regular daily prayer routine.  More than just a daily ritual routine (including meditation, energy work, and the like), I use a particular format that I use where I say several prayers in a particular order and format every day, accompanied with particular ritual gestures or offerings or the like.  (At least, on days when I actually get my ass down to my temple room and do my work, but that’s becoming easier and easier as of late, thank God and the gods.)  The penultimate prayer is one I use as a general…I don’t know if “offering” is the proper word to describe it, but I suppose a blessing upon all the powers, all my ancestors, all those in my life (whether living, dead, or otherwise).  Specifically, it’s a sort of litany-blessing of peace, where I pray for the peace of God to be upon whoever.  And the final line of that prayer is this:

Glory be to God, from whom there is no higher blessing than peace.

I finish this “Sending of Peace” prayer up with a variant of the “Prosperity for All” prayer by Śrı̄ Vēthāthiri Mahaṛṣi.  My own variant (“Prayer for the Peace of the World”) goes like this:

May the whole world know and enjoy
good health, long life, prosperity, happiness, and peace.
Peace in the body, peace in the soul, peace in the spirit, and peace in the mind!
O God of peace, let there be peace and peace and peace and peace!
Let your divine peace reign supreme over the whole world,
that there might be peace forever and ever
at all times, on all days, in all places, in every heart, for everyone, everywhere.
Amen.

Silently, I finish it up with the same “Glory be to God…” line from above, again reminding myself (and, through the prayer, the whole world) that “there is no higher blessing than peace”.

Originally, these prayers didn’t include this line; I wrote my “Sending of Peace” prayer without it, and I never included it in the “Prayer for the Peace of the World” originally, even after I adapted Śrī Vēthāthiri Mahaṛṣi’s prayer; the statement just kinda…started falling out of my mouth, as it were, and it ended up becoming part of these prayers in my prayer routine.   Which is fine, honestly: I think that it’s a beautiful way to close out these prayers of peace, but thinking of it…why would I even say this, or think this, or feel this?  I mean, it does feel right, but why?  Like, what with my Hermetic stuff, you’d think that the ten (or seven) rational powers of God would be blessings unto themselves—which they are—culminating with life, light, and goodness, and peace is nowhere to be found in that list.  So why would peace be the highest possible blessing?

Let’s back up a bit, and consider the origin of the word “peace”.  Etymologically:

mid-12c., “freedom from civil disorder,” from Anglo-French pes, Old French pais “peace, reconciliation, silence, permission” (11c., Modern French paix), from Latin pacem (nominative pax) “compact, agreement, treaty of peace, tranquility, absence of war” (source of Provençal patz, Spanish paz, Italian pace), from PIE root *pag- “to fasten” (which is the source also of Latin pacisci “to covenant or agree;” see pact), on the notion of “a binding together” by treaty or agreement.

It replaced Old English frið, also sibb, which also meant “happiness.” Modern spelling is 1500s, reflecting vowel shift. Sense in peace of mind is from c. 1200. Used in various greetings from c. 1300, from Biblical Latin pax, Greek eirēnē, which were used by translators to render Hebrew shalom, properly “safety, welfare, prosperity.”

Other words derived from this same Proto-Indo-European root *pag- include: pact, propagate, pole (as in a stake or post), pale (in the old sense of a fence of pointed stakes used for marking boundaries), pagan (in the sense of someone being from the rural districts marked off by boundaries), page (a small sheet of paper, originally fastened to something else, but also a young man of a lower social order preparing to be a knight, from the same rural-indicative origin as pagan above), peasant (someone from the rural countryside), fang (in an Old English sense of prey, booty, spoils, “things taken or seized”), and even travail (to work or to toil through suffering, from an original Latin tripalis, an instrument of torture with three stakes).

In all these words derived from the root *pag-, there’s this notion of things being held together by sticking them into or onto something else, or things marked off because of something held together in common.  Peace, then, might seem a bit weird, but consider the etymology above: it’s closely related to the Latin for “to [make a covenant]”; peace, then, is the state of people who have entered into a covenant with each other, binding them and holding them fast together.  And this meaning isn’t just in Latin, either; the Greek name for peace (and the name of a goddess, too!), Εἰρήνη Eirēne, comes from the Greek verb εἵρω eirō, “to fasten together, esp. in rows or by string”.

This is all well and good, but let’s be honest: this emphasis on peace in my prayers (pace Śrī Vēthāthiri Mahaṛṣi) is definitely coming from an Abrhamic and Semitic influence: consider how Muslims constantly pray for “peace and blessings upon the prophet Muḥammad and his family”, how the standard Hebrew greeting for someone is shalom `alekhem and Arabic as-salāmu `alaykum, both meaning “peace be with you” (with the return greeting, “[and] upon you be peace”, being `alekhem shalom and wa-`alaykum as-salām, respectively).  The Sh-L-M triliteral root is abuntant in many Semitic languages, and unlike the Indo-European origins of the word “peace” that indicate things being bound together, the Sh-L-M root for these Semitic words for “peace” indicate something that is whole, complete, accepted, safe, intact, unharmed.  (And, just as Eirēne is the name of a Greek god, this Semitic root provides the name of an ancient Canaanite god, Shalim, the god of dusk and the Evening Star, after whom Jerusalem itself was named, the connection here being that evening and dusk was the completion and wholeness of the day.)

For us Indo-European (especially Germanic and Anglophone speakers), the closest etymological correspondence to the Sh-L-M trilteral root would be the Proto-Indo-European root *kailo- (“whole, uninjured, something of good omen”), which has given us such words as: whole, hale, health, holy, hallow.  Though this does kinda have overlap with the Sh-L-M root, it also overlaps with the Semitic Q-D-Sh triliteral root, which indicates something sacred, holy, pure, or clean (e.g. Hebrew qodesh “holiness” and miqdash “temple”, Arabic al-Quds “The Holy One” and al-Ard al-Muqaddasa “the Land of Holies” referring to Jerusalem and all its shrines).  This root is especially important when reciting a berakhah in Judaism, those endless blessings said when performing a mitzvah or enjoying something, when many of them begin: “blessed are you, o Lord our God, King of the World, who has sanctified us with his commandments…” (barukh atah Adonai Eloheinu, melekh ha`olam, asher qid’shanu b’mitzvotav…).  So there’s this notion here that links holiness and sanctification through the Jewish commandments of the Torah (which, by the by, is also called the Covenant, Hebrew brit, also meaning “alliance”).

We end up with this fourfold root here that ties this all together: Proto-Indo-European *pag- (fasten, bind) and *kailo- (whole, holy) and Semitic Sh-L-M (peace, accepted) and Q-D-Sh (holy, pure).  It’s between the confluence of these four things that we can get an idea of what the notion of peace really means from a spiritual standpoint: peace is an agreement and alliance between parties, one that ensures the well-being and health of all such parties, and one whose nature is sacrosanct and inviolable.  Sure, peace is the absence of violence and war, sure, but from the perspective of our work with Divinity, peace is both holiness and wholeness, being both healthy and hallowed.  Peace is the completion and fulfillment of all the other blessings, and the foundation for them all, and the obligations we enter into so as to have peace are those we enter into with Divinity, which then provides us with the peace we seek as we seek for others to have it as well by entering into peace with them.

Consider the twelve tormentors and ten powers according to the Corpus Hermeticum from the post I wrote earlier this summer.  Peace isn’t in the list of the powers (knowledge of God, joy, self-control, steadfastness, justice, generosity, truth, good, life, light) that resolve the tormentors, whether twelve in CH XIII (ignorance, grief, intemperance, lust, injustice, greed, deceit, envy, treachery, anger, recklessness, malice) or seven in CH I (increase and decrease, evil machination, covetous deceit, domineering arrogance, unholy daring and rash audacity, evil striving after wealth, ensnaring falsehood), but…what if peace is above the rest, a sort of meta-blessing that provides for all other blessings to develop, abide, and spread out?  I mean, consider the Semitic greeting of “peace be on you”: if you have peace, then you don’t have problems, because peace is the absence or the resolution of problems.  If you have peace in the body, then you don’t have physical problems of illness or injury; if you have peace in the soul, then you don’t have emotional distress; if you have peace in the spirit, you don’t have nagging worries or disturbed thoughts; if you have peace in the mind, then you don’t have confusion of divinity or spiritual blockages.  And, hell, what do we say about people who have passed away from a rough life into death?  “May they rest in peace.”

If you have problems, then you don’t have peace; if you have peace, you don’t have problems.  I mean, consider that so much in this world is violence, war, combat, and conflict: conflict between your cells and invasive cells produces illness, conflict between your person and other people produces fighting, conflict between your desires and the desires of another causes emotional distress, and the like.  This world is generated through violence, it’s true, but it’s our job to resolve that violence to find and produce peace, the resolution of problems, violence, and conflict, whether on a small scale of cells or a large scale of civilizations, whether on a small scale of emotions or a large scale of divinity.  To hope, wish, pray, and work for peace is to resolve the problems we face in the world whatever they might be or however they might come about.  We can consider this in terms of the Hermetic tormentors and powers: to pacify (literally “to make peaceful”) the tormentor of ignorance is to bring about the power of knowledge of God, and to have knowledge of God eliminates the torment of ignorance, which brings about peace; to pacify lust is to bring about steadfastness, and to have steadfastness eliminates lust, which brings about peace; and so on for all the tormentors and powers.

In this light, peace is both the means to blessing and a blessing unto itself, but it’s not like other blessings like prosperity or health.  Sure, prosperity resolves poverty, health resolves illness, and the like, and all those things lead to peace, but only when all problems are resolved can total, complete, and full peace be obtained.  Thus, to wish for such peace upon someone is to inherently wish for the resolution of all their problems in every way.  At the same time, the presence of a smaller, incomplete peace in one way helps bring about other smaller peaces in other ways: if you’re sick and poor, having health can help you resolve being poor faster, just as being prosperous can help you regain health faster.  Every little bit of peace we get helps bring about more peace, and the blessing of peace itself is all encompassing of everything else we do.  In praying for a small peace for ourselves, we bring about bigger peace for ourselves; in praying for peace for ourselves, we bring about peace for others; in praying for peace for the world, we bring about peace for ourselves.  Peace is, in many ways, the origin as well as the result of all other blessings.  In this, it precedes and fulfills everything else we do and work for and pray for, every other kind of well-being, every other kind of problem resolution, every other kind of abating of torment, whether for ourselves or for others.

So pray for peace: peace for yourself, peace for your ancestors, peace for your family, peace for your community, peace for your teachers, peace for your students.  Pray for peace: peace for those whom you love, peace for those whom you know, peace for those whom you don’t know, peace for those whom you despise.  Pray for peace: peace for everyone in this world, peace for everyone in other worlds, peace for everyone who has ever lived, peace for everyone who has ever died, peace for those who live eternally and never die.  Pray for peace: peace of body, peace of soul, peace of spirit, peace of mind.  Pray for peace, that there might be peace in every way for everyone.  Pray for peace so that there can be peace—and, having prayed for it, work to bring it about, becoming peace for others and obtaining peace for yourself.  That is the pact we make when we pray for peace: make peace and become peace to have peace.

Glory be to God, from whom there is no higher blessing than peace.

A Simple PGM Invocation to the Supreme Intelligence

Recently on my Curious Cat (which has been an ongoing thing that delights me endlessly, some 3300 questions later!), I was asked a simple question: “Do you know if in PGM there’s some sort of invocation of the Nous?”  Off the top of my head, I couldn’t recall any, given that the Nous is something more of a Hermetic and Platonic entity than anything typically common in the PGM, so I got out my copy and started searching through it for anything resembling it.  As it turns out, there is actually a short invocation along these lines to the Nous in the PGM that I wanted to explore a bit, especially in the slightly expanded context of where it appears.

Let’s look at PGM V.459ff, a short prayer found in see British Museum Papyrus 46, folio 7, both recto and verso.  This is my rendition of the prayer, using Betz’s version of the PGM as a base and transliterating the barbarous words back into Greek:

I call upon you who created earth and bones and all flesh and all spirit and who established the sea and suspended the heavens,
who separated the light from the darkness,
the Supreme Intelligence who lawfully administers all things!
Eternal Eye, Daimon of Daimons, God of Gods, the Lord of the Spirits,
ΑΙΩΝ ΙΑΩ ΟΥΗΙ who cannot go astray!
Hear my voice!

I call upon you, Master of the Gods, high-thundering Zeus, sovereign Zeus: ΑΔΩΝΑΙ
Lord: ΙΑΩ ΟΥΗΕ
I am he who calls upon you, great god, in Syrian: ΖΑΑΛΑΗΡ ΙΦΦΟΥ
You must not ignore my voice in Hebrew: ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΒΡΑΣΙΛΩΑ
For I am ΣΙΛΘΑΧΩΟΥΧ ΛΑΙΛΑΜ ΒΛΑΣΑΛΩΘ ΙΑΩ ΙΕΩ ΝΕΒΟΥΘ ΣΑΒΙΟΘ ΑΡΒΩΘ ΑΡΒΑΘΙΑΩ ΙΑΩΘ ΣΑΒΑΩΘ
ΠΑΤΟΥΡΗ ΖΑΓΟΥΡΗ
ΒΑΡΟΥΧ ΑΔΩΝΑΙ ΕΛΩΑΙ ΙΑΒΡΑΑΜ
ΒΑΡΒΑΡΑΥΩ ΝΑΥΣΙΦ

High-minded one, immortal one, who possess the crown of the whole world!
ΣΙΕΠΗ ΣΑΚΤΙΕΤΗ ΒΙΟΥ ΒΙΟΥ ΣΦΗ ΣΦΗ ΝΟΥΣΙ ΝΟΥΣΙ ΣΙΕΘΟ ΣΙΕΘΟ ΧΘΕΘΩΝΙ ΡΙΓΧ
ΩΗΑ Η ΗΩΑ ΑΩΗ ΙΑΩ
ΑΣΙΑΛ ΣΑΡΑΠΗΟΛΣΩ ΕΘΜΟΥΡΗΣΙΝΙ ΣΕΜ ΛΑΥ ΛΟΥ ΛΟΥΡΙΓΧ

The same, but with the barbarous words in my transcription:

I call upon you who created earth and bones and all flesh and all spirit and who established the sea and suspended the heavens,
who separated the light from the darkness,
the Supreme Intelligence who lawfully administers all things!
Eternal Eye, Daimon of Daimons, God of Gods, the Lord of the Spirits,
AIŌN IAŌ ŪĒI who cannot go astray!
Hear my voice!

I call upon you, Master of the Gods, high-thundering Zeus, sovereign Zeus: ADŌNAI
Lord: IAŌ ŪĒE
I am he who calls upon you, great god, in Syrian: ZAHALAĒR IPH-PHŪ
You must not ignore my voice in Hebrew: ABLANATHANALBA ABRASILŌA
For I am SILTHAKHŪKH LAILAM BLASALŌTH IAŌ IEŌ NEBŪTH SABIOTH ARBŌTH ARBATHIAŌ IAŌTH SABAŌTH
PATŪRĒ ZAGŪRĒ
BARŪKH ADŌNAI ELŌAI I-ABRAHAM
BARBARAUŌ NAUSIPH

High-minded one, immortal one, who possess the crown of the whole world!
SIEPĒ SAKTIETĒ BIŪ BIŪ SPHĒ SPHĒ NŪSI NŪSI SIETHO SIETHO KHTHETHŌNI RINKH
ŌĒA Ē ĒŌA AŌĒ IAŌ
ASIAL SARAPĒOLSŌ ETHMŪRĒSINI SEM LAU LOU LOURINKH

There’s a short note at the end in the usual PGM style referring to the use of the above invocation: “it loosens shackles, makes invisible, sends dreams; a spell for gaining favor.  Add the usual for what you want.”  The prayer has no other information associated with it, though it is prefixed with the label “Another way”; however, the preceding entry (PGM V.447ff) gives a ritual for a talismanic ring of Serapis for dream divination, so it doesn’t seem to be related to that, though given that the previous ritual is to Serapis (originally spelled “Sarapis”) and given the barbarious word ΣΑΡΑΠΗΟΛΣΩ (SARAPĒOLSŌ, as in Serapis; Betz and Preisendanz give this as two separate words, ΣΑΡΑΠΙ ΟΛΣΩ, but the scan of Papyrus 46 shows it as one word as given above) in the final line of this invocation, I may be mistaken, and that this invocation could also be used for dream divination.  For reference, the preceding ritual in PGM V.447ff prescribes the following:

  • Procure a “jasperlike agate” stone for setting into a ring.
  • Engrave on the front of the stone an image of Serapis seated and facing forwards holding an Egyptian royal scepter (a was scepter?) with an ibis atop the scepter, and on the reverse of the stone the name Serapis.
  • Set the stone into a ring (perhaps even have it so that the stone itself is completely encased and hidden within the ring?) and keep it secret and hidden away from anyone and everyone until you need to use the ring.
  • When you need to perform dream divination:
    • Wear the ring on the index finger of your left hand; in your right hand, hold a spray of olive and laurel twigs.
    • Wave the twigs towards “the lamp” while saying “the spell” seven times.
    • Without speaking to anyone, go to sleep, holding the ring to your left ear (perhaps most easily achieved by sleeping on your left side).

Oddly, PGM V.447ff doesn’t introduce “the lamp” or “the spell”, and this ritual seems well and truly disconnected from the preceding PGM V.370ff, which also doesn’t have a lamp, and the invocations there have nothing to do with this.  This makes me think that PGM V.447ff and V.459ff are actually part of the same ritual; the only thing that distinguishes them is the “Another way” that precedes the invocation from the latter, which is only present in the original PGM manuscript by a little squiggle on the left margin.  This same symbol, with the same “translation”, is present elsewhere in PGM V (like immediately before PGM V.172ff which follows the famous Headless Rite, folio 3 recto); granted, I’m no expert in Koiné Greek manuscript deciphering, but I’m a little doubtful of this meaning here.  I think it’s proper, rather, to read PGM V.447ff and V.459ff as one single ritual entirely, which would then mean that these two separate PGM entries are related, and that Serapis is a common factor in both; after all, the description of the invocation at the end does say that it “sends dreams”, which is exactly what the previous PGM entry aims to accomplish.

So, let’s think about both of these PGM entries, and combine them together a little more concretely.  If the whole ritual is designed to send prophetic dreams, then this is the process I would recommend.

  1. Procure a “jasperlike agate” stone, an oil lamp with a clean wick and pure oil, and a spray of olive and laurel twigs or branches.
  2. Engrave on the front of the stone an image of Serapis seated and facing forwards holding a royal scepter with an ibis atop the scepter, and on the reverse of the stone the name “Serapis” (ΣΕΡΑΠΙΣ).
  3. Either set the stone into a ring (preferably gold) or wrap it in a long band of clean, white linen.
  4. In the evening after sunset, light the lamp, and face east.
  5. With the ring on your left index finger, or with the stone bound to your left index finger with the linen wrap, hold the olive and laurel sticks in your right, and wave them in a clockwise circle towards the lamp.  While doing so, recite the invocation above seven times.
  6. Go to bed with the lamp lit, saying nothing more to anyone or for any purpose, and sleep on your left side facing the east and head pointed to the north with the ring/stone by your left ear.

In the above, a “jasperlike agate” is a little weird, since both jasper and agate are the same material (chalcedony), with the only difference being how translucent (agate) or opaque (jasper) they are.  In this case, “jasperlike agate” to me would be a chalcedony stone that is only barely translucent and mostly opaque, perhaps with only the barest of striations or bands in it.  Likewise, the scepter with an ibis on it could be a little difficult to understand; it could be the famous was-scepter, or the heka-scepter, i.e. the crook from the crook-and-flail combination.  Alternatively, given that the was-scepter itself is a rod with a stylized animal’s head on top of it, one could simply make an “ibis-scepter”, with the head of an ibis on a rod being held…though, with the long curve of the ibis beak, this would make it look awfully like a crook unto itself.

So that’s all well and good, I suppose, but what I really wanted to talk about is the invocation itself.  The whole reason why it came to my attention was the phrase “Supreme Mind” (ὁ μέγας Νοῦς, ho mégas Noûs), which is what the original anon on Curious Cat was after; the only other instances of this entity being present in the PGM are in PGM XIII (aka “the Eighth and Tenth Hidden Books of Moses”, the origin of the Heptagram Rite), but it’s more in a cosmogony/narrative sense than any invocation or ritual.  In Betz’s version, “Supreme Mind” is tagged with a footnote, that “[t]he concept of the divine Nus (Mind) is an influence from Greek philosophy”, followed by a list of citations where Nous is found in a philosophical-religious sense, including PGM XIII as well as the Corpus Hermeticum.  And it is most certainly true that Nous in the Corpus Hermeticum is a divine entity, sometimes being something divine that divine humans can attain and sometimes being the Divine Itself, so it’s tempting to view this particular entry of the PGM as being explicitly Hermetic in the Corpus Hermeticum sense.  The issue with that conclusion, however, is that I’m not sure the timeline matches up.  Historically speaking, I’m a fan of the theory that Hermeticism in the sense of the Corpus Hermeticum and related “Hermetic” texts came about as a philosophical-religious movement in the early days (or, really, centuries) of the Roman Empire, so the PGM may be roughly contemporaneous as the Corpus Hermeticum; it could be that this text was influenced by Hermeticism, sure, but it could be equally as likely that it was simply influenced by Platonism and was written either before or concurrently with Hermeticism.

Plus, there’s some other interesting stuff in this prayer I want to consider.  Do you recall our earlier talk about PGM XXIIb.1ff, the “Prayer of Jacob”, which I later redid and rewrote and augmented into a fuller Prayer of the Patriarchs?  That was an interesting bit of work, and certainly has some Hermetic (or close enough) influence, but is also surprisingly Jewish in its approach to divinity.  There’s a bit of that here, too.  There is the explicit call to the Divine (I guess the Nous, equivalent to Zeus as well as Serapis) in Hebrew (ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΒΡΑΣΙΛΩΑ, ABLANATHANALBA ABRASILŌA), but there’s also the string of barbarous words ΒΑΡΟΥΧ ΑΔΩΝΑΙ ΕΛΩΑΙ ΙΑΒΡΑΑΜ, BARŪKH ADŌNAI ELŌAI IABRAAM.  (Betz and Preisendanz just give ΑΒΡΑΑΜ, but the scan from Papyrus 46 shows ΙABRAAM.)  It’s clear, even to Betz, that this is just a Greek rendition of the Hebrew barukh [atah] Adonai, “blessed [are you], my Lord” and eloah-i Avraham, “my god of Abraham”, though “it is not clear whether or not the magician understood these words”, especially since ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΒΡΑΣΙΛΩΑ are most likely not Hebrew at all.  I mean, much of the Jewish content in the PGM is probably just aped from Jewish tradition and practices, without it being necessarily or properly Jewish in any sense, but the fact that it has a presence at all speaks to the influence of monotheistic and Abrahamic practices, even if just because of a general perception of their power.

As might be expected, many of the other barbarous words have other presences in the PGM, especially ΖΑΓΟΥΡΗ (sometimes along ΠΑΤΟΥΡΗ or ΠΑΓΟΥΡΗ, notably PGM LXXXVIII.1ff), ΛΑΙΛΑΜ, and others.  ΝΕΒΟΥΘ is unusual, in that it’s super close to ΝΕΒΟΥΤ, which starts the barbarous word ΝΕΒΟΥΤΟΣΟΥΑΛΗΘ, which is often found in contexts related to Set or Hekatē.  The first bit of the final set of barbarous words (ΣΙΕΠΗ ΣΑΚΤΙΕΤΗ ΒΙΟΥ ΒΙΟΥ ΣΦΗ ΣΦΗ ΝΟΥΣΙ ΝΟΥΣΙ ΣΙΕΘΟ ΣΙΕΘΟ…) is almost found identically in PGM XIII.734ff as well as in PGM I.232ff, PGM II.64ff, and PGM XII.96ff; there seems to be a regularly reoccuring formula consisted of duplicated words like these.  The “Syrian” name ΖΑΑΛΑΗΡ ΙΦΦΟΥ (Betz and Preisendanz give it as one word, but Papyrus 46 seems to show a space in it) is a weird one, and I can’t find anything resembling it in the rest of the PGM; while I don’t think it’s Aramaic or “Syrian” at all, I think it’d be interesting to see if there is an actual origin for this word, or if there is something close to it in the rest of the PGM, perhaps with some variation of spelling (though I couldn’t find any from the likely variations I came up with).

Given the various types of barbarous words in this invocation, the lack of asking for anything specific within the prayer itself, and how it’s described as a general-purpose invocation, this short little prayer seems to be a good PGM-style approach to invoking the Supreme Intelligence—whether as Zeus, Serapis, Nous, or even the Abrahamic God.  It’s something I want to try incorporating into some of my practices, and maybe even give it a whirl for dream divination itself.

Also, for ease of reference and for those who are interested, I already made a formal ritual page for this: the Divine Illumination of Dreams, accessible through the site menu (Rituals → Classical Hermetic Rituals → Divine Illumination of Dreams).

A New Version of the Chaplet of St. Barachiel the Archangel

Back in 2014, I undertook a project where I came up with new chaplets for some of the lesser-known archangels.  Chaplets, as many of you are aware, are types of prayers made using prayer beads in the Western Christian, especially Catholic, traditions; the famous rosary is a specific type of chaplet, and many chaplets exist for any number of holy images, events, entities, and saints in Christianity.  I find them useful to pray in devotion and meditation, myself, and as one of my devotion practices is to the Seven Archangels, I find it fitting to use chaplets as a way to connect and offer veneration to them.  Thing is, however, that while there are definitely seven major archangels venerated throughout Christianity and many Abrahamic traditions, they’re not always the same set of seven.  For me in my practice, I use the Orthodox set: Michael (whose name means Who is Like God?), Gabriel (the Strength of God), Raphael (the Healing of God), Uriel (or Auriel, but either way, the Light of God), Sealtiel (sometimes spelled Selaphiel, but either way, the Prayer of God), Jehudiel (the Praise of God), and Barachiel (the Blessing of God).  Everyone knows who the first three are, as they’re the only archangels named in the Bible (which is why the Roman Catholic Church only officially permits devotions to these three); Uriel is not as well-known, but he’s still pretty popular, especially in magical circles that use Auriel as the angel ruling over the element of Earth.  The latter three, however, are next to unknown in Western contexts.  It’s one of the reasons why I wrote my De Archangelis ebook, to collect and arrange what prayers could be used for them for a Western practitioner.

When it comes to chaplets and the archangels, there are already well-known chaplets for Michael, Gabriel, Raphael, and even Uriel (that last which I initially mistook for a simple rewriting of the Raphael chaplet, but which is sufficiently different enough to be its own thing).  However,  no chaplets seemed to exist for Sealtiel, Jehudiel, and Barachiel, so I wrote one for each of them.  I’ve since had a set of seven chaplets for the seven archangels I work with, and I’ve been pretty satisfied with the practice.  However, of the three that I wrote, I’m very pleased with the ones for Sealtiel (which is a very thorough prayer that calls on the archangel as well as each of the nine choirs of angels to help you pray better—Gordon White of Rune Soup finds this approach fascinating and almost so helpful as to be unfair) and Jehudiel (which is based on praising God through Psalm 151), but I’ve never been as pleased or comfortable with the one for Barachiel.  It never seemed to flow right, I kept getting caught up on how it ran, and I can never seem to get it to work.  I like the base idea of it—using the Eight Beatitudes from Matthew 5 as a base for the chaplet combined with the Priestly Blessing from Numbers 6—but it never seemed to work.

Well, last year, when I was struggling to use this chaplet, I finally got fed up with how it ran (or, rather, how it didn’t), so I decided to rewrite it with the gracious help of the angel Barachiel emself, and I’ve been using it ever since.  I wanted to keep the same bead structure from before and keep the same idea, but change how the prayers ran so that it made more sense and flowed easier and nicer, and I took some further pointers from Agrippa’s Scale of Eight (book II, chapter 11), since the chaplet is based on the Eight Beatitudes.  In accordance with the wishes of the archangel emself, I’ve decided to wait some time before publishing this, on the Friday (the weekday associated with Barachiel) leading up to the Feast of Saint Michael the Archangel and All the Bodiless Powers of Heaven (September 29); this is an excellent day to use this chaplet if you never have before!

As before, the chaplet beads themselves are constructed of three lead beads with a medal of Saint Barachiel (good luck finding one of those!), a crucifix, cross charm, or other angelic charm at the end, attached to a large bead on a ring of eight sets of four beads.

The initial parts of the chaplet are the same as before.  We start the chaplet on the medal, reciting:

Saint Barachiel the Archangel, blessing of God, pray for us, now and forever, awake and asleep, in prosperity and in hardship, in joy and in sorrow, in solitude and in communion, when guided or when astray.  Amen.

On each of the three lead beads, pray the Hail Mary in honor of Mary, Queen of Heaven and of Angels.

On the large bead, if desired, silently pray the Our FatherGlory Be, or another personal invocation to Saint Barachiel.

Each of the eight sets of four beads has a particular recitation to go along with it: one of the Eight Beatitudes, an invocation of one of the blessings of God through Saint Barachiel the Arachangel, a variation of the Priestly Blessing made into a request, and then finally the Glory Be.

The Eight Beatitudes (first bead of each set of four beads):

  1. Blessed are the poor in spirit, for theirs is the kingdom of Heaven.
  2. Blessed are they who mourn, for they shall be comforted.
  3. Blessed are the meek, for they shall inherit the earth.
  4. Blessed are they who hunger and thirst after righteousness, for they shall be fulfilled.
  5. Blessed are the merciful, for they shall obtain mercy.
  6. Blessed are the pure in heart, for they shall see God.
  7. Blessed are the peacemakers, for they shall be called the children of God.
  8. Blessed are they who are persecuted for righteousness’ sake, for theirs is the kingdom of Heaven.

The eight invocations of Saint Barachiel (second bead of each set):

  1. By the intercession of Saint Barachiel, may I be blessed with the keys to the kingdom of my own life, that I might rule over all my affairs with justice and righteousness in all that I do.
  2. By the intercession of Saint Barachiel, may I be blessed with joy, that always I might enjoy all of the fruits of God’s blessing and help bring comfort to others that they too might rejoice in all that God gives.
  3. By the intercession of Saint Barachiel, may I be blessed with power, directed for the work of God for the benefit of all, to accomplish all that I hope for.
  4. By the intercession of Saint Barachiel, may I be blessed with incorruptibility, that I might be perfected through wisdom and lead others to purity of heart and righteousness in soul.
  5. By the intercession of Saint Barachiel, may I be blessed with grace, that I might love God and be loved by God, and all of His creatures that He created.
  6. By the intercession of Saint Barachiel, may I be blessed with the vision of God, that I might always know true divinity, never losing sight of His radiant Throne.
  7. By the intercession of Saint Barachiel, may I be blessed with the inheritance of God, as a human made in His divine image, worthy of all of the promises of Christ.
  8. By the intercession of Saint Barachiel, may I be blessed with victory over all my difficulties in this life, that no one and nothing might stand against me, restrain me, or chase after me in this world.

The Request of the Priestly Blessing (third bead of each set):

May the Lord bless me and keep me.
May the Lord make his face shine upon me, and be gracious unto me.
May the Lord lift his countenance upon me, and give me peace.

Since that’s still really disconnected, let’s put it all together and pray together now:

  1. First Set
    1. Blessed are the poor in spirit, for theirs is the kingdom of Heaven.
    2. By the intercession of Saint Barachiel, may I be blessed with the keys to the kingdom of my own life, that I might rule over all my affairs with justice and righteousness in all that I do.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  2. Second Set
    1. Blessed are they who mourn, for they shall be comforted.
    2. By the intercession of Saint Barachiel, may I be blessed with joy, that always I might enjoy all of the fruits of God’s blessing and help bring comfort to others that they too might rejoice in all that God gives.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  3. Third Set
    1. Blessed are the meek, for they shall inherit the earth.
    2. By the intercession of Saint Barachiel, may I be blessed with power, directed for the work of God for the benefit of all, to accomplish all that I hope for.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  4. Fourth Set
    1. Blessed are they who hunger and thirst after righteousness, for they shall be fulfilled.
    2. By the intercession of Saint Barachiel, may I be blessed with incorruptibility, that I might be perfected through wisdom and lead others to purity of heart and righteousness in soul.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  5. Fifth Set
    1. Blessed are the merciful, for they shall obtain mercy.
    2. By the intercession of Saint Barachiel, may I be blessed with grace, that I might love God and be loved by God, and all of His creatures that He created.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  6. Sixth Set
    1. Blessed are the pure in heart, for they shall see God.
    2. By the intercession of Saint Barachiel, may I be blessed with the vision of God, that I might always know true divinity, never losing sight of His radiant Throne.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  7. Seventh Set
    1. Blessed are the peacemakers, for they shall be called the children of God.
    2. By the intercession of Saint Barachiel, may I be blessed with the inheritance of God, as a human made in His divine image, worthy of all of the promises of Christ.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.
  8. Eighth Set
    1. Blessed are they who are persecuted for righteousness’ sake, for theirs is the kingdom of Heaven.
    2. By the intercession of Saint Barachiel, may I be blessed with victory over all my difficulties in this life, that no one and nothing might stand against me, restrain me, or chase after me in this world.
    3. May the Lord bless me and keep me; may the Lord make his face shine upon me, and be gracious unto me; may the Lord lift his countenance upon me, and give me peace.
    4. Glory Be, &c.

At the end, recite the concluding prayer:

O powerful Archangel, Saint Barachiel, filled with heaven’s glory and splendor, you are rightly called God’s benediction.  We are God’s children placed under your protection and care.  By the grace and power granted to you by God, please aid us in our lives and grant us blessings throughout our travels in this our exile.  Let us know the blessing of God in our physical existence as well in our spiritual growth that we may lack for nothing and have all we need to proceed upon and progress in our paths.  Grant that through your loving intercession, we may reach our heavenly home one day.  Sustain us and protect us from all harm that we may posses for all eternity the peace and happiness that Jesus has prepared for us in heaven.  Through Jesus Christ our Lord, amen.

This chaplet flows a lot nicer and doesn’t feel as blocky, discontinuous, or otherwise uncomfortable; it’s still one of the more involved chaplets and isn’t simply a repetition of prayers, so in many ways, it’s kind of more in line with what might (content-wise) be considered a litany.  Still, though, it’s much nicer than before.  I’ve updated the main page with the chaplet on my website, but I’ll leave the original 2014 post up for kicks at this point; also, the original chaplet will still be found in my De Archangelis ebook (both on my Etsy and on the Books page).

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.

Reviewing the Trithemian Conjuration: A Postscript from Francis Barrett Himself

So I didn’t intend on writing a postscript so soon to my Reviewing the Trithemian Conjuration series of posts, the recap post (with index of posts and my own observations) to which went up literally earlier this week. But, you know, as expansive and detailed as my series may have gone, I didn’t intend for it to be the final word; I fully expected there to be more to find out. Turns out, a bit of further direction came out from mukyo65 when they commented on the Four Kings post, directing me (and all of us) to Francis X. King’s 1992 work The Flying Sorcerer, “being the magical and aeronautical adventures of Francis Barrett, author of The Magus“. It’s a pleasantly short read, but what draws our attention today is Appendix A, “Barrett’s Hitherto Unpublished Skrying Manuscript”.

First, let’s just clarify what we’re talking about: this is a follow-up to our earlier discussions on the early modern conjuration ritual The Art of Drawing Spirits Into Crystals (DSIC), attributed to the good abbot of Spanheim, Johannes Trithemius, but which was more likely invented or plagiarized from another more recent source by Francis Barrett in his 1801 work The Magus, or Celestial Intelligencer. Many who are familiar with it either read it directly from Esoteric Archives, came by it through Fr. Rufus Opus (Fr. RO) in either his Red Work series of courses (RWC) or his book Seven Spheres (SS), or came by it through Fr. Ashen Chassan in his book Gateways Through Stone and Circle (Fr. AC and GTSC, respectively).

In this “hitherto unpublished” text that mukyo65 directed me to, Barrett gives a whole bunch of extra technical advice and guidance on how to conjure spirits using DSIC that weren’t mentioned in the DSIC text itself. His writing style is erratic and weirdly punctuated at times, so when I quote Barrett, especially for the prayers he mentions, I’ll update it for both modern diction as well as punctuation and style rules, keeping as close to the original as otherwise possible.

Astrological Considerations:

  • The time of conjurations should be chosen through the rules of electional astrology, not just according to planetary hour. However, once the spirit is contacted, we may ask them for what seasons and times are best to contact them in beyond electional dates or planetary hours.
  • Thus, the planet associated with the spirit should “be in an Angle and strong”, i.e. the planet associated with that spirit should be in houses I, IV, VII, or X and dignified, or at the least not afflicted by an ill aspect or other ill accident.
  • Your own significator should not “be under the Earth but in as fortunate a part of heaven as can be convenient”. In this case, according to King, this should be interpreted that the planet of the sign rising in your own natal horoscope should be above the horizon (i.e. in houses VII through XII) when the conjuration is performed and dignified. An alternative approach would be to either use your almuten rather than your lord of the ascendant as your significator, or to use the planet ruling the sign rising at the moment of the conjuration be considered as your own significator, all situated according to the same rules above.
  • The Moon should be waxing at the time of the conjuration.
  • The Moon should not be combust when you work. According to the English astrologer William Lilly, this is when the Moon is within 8°30′ of the Sun in the same sign as the Sun or within 12° of the Sun regardless of sign. To be safe, I would interpret this as saying that one should not perform a conjuration starting 24 hours before the moment of the New Moon and until 24 hours after the moment of the New Moon.

Considerations of Place:

  • Barrett recommends performing the conjuration “in some retired place at a distance from your house, rather than in your own chamber”, but he also says that it doesn’t really matter. He notes that spirits are “sooner attracted to an unfrequented place than to appear in a house”.
  • According to Barrett, success in conjuration of the spirit depends on a number of factors, especially those related to the spirit and planet that rule over the place in which you do the conjuration. Thus, not only should the planets of the spirit you’re conjuring and of your own natal horoscope be dignified, but so too should that of the place of conjuration itself. On top of that, the planets of your own natal horoscope and of the place of conjuration itself should be in a good relationship to each other, either by essential nature or by accidental relationship according to the horoscope at the moment of conjuration.
  • We should set everything up as best we can according to the the planet and the spirit of the place wherein the conjuration is to take place. This includes the choice of suffumigations and the spirit we’re to conjure itself; we shouldn’t conjure a spirit of Mars in a place ruled by the Moon, for instance, if Mars and the Moon are in a bad aspect to each other.
  • Likewise, we should choose places that agree with us in terms of our own ruling planets. King explains this point succinctly: “[Barrett] seems to have been suggesting that if a city was ruled by a particular zodiacal sign the magus should not carry out invocations therein unless his significator, the planet ruling the ascendant of his nativity, was strong or exalted in that sign.”

Considerations of Preparation:

  • Barrett first says that one should consume no “animal food” (presumably meat) for 24 hours before the conjuration, and likewise no alcohol whatever until after sunset, “and then only sufficient to clear nature and refresh thy Body”.
  • Barrett later says that the conjuration should be preceded by seven days of fasting and abstinence, specifically from “all heavy rich and strong drink”, eating nothing between sunrise and sunset each day but breaking fast on bread and water after sunset.
  • A preparatory prayer should be recited seven times on the day of the conjuration before the ritual itself. This same prayer may also be recited every morning for the seven days preceding the conjuration.

Other Considerations:

  • Put a “new clean linnen cloth on the table under the Chrystal”. Basically, use an altarcloth, but drape it so that it covers the table itself upon which the pedestal is placed; the table should not be exposed.
  • The smoke of the incense should be “strong and plenty”. (I doubt most people would have an issue with this.)
  • Barrett says that you should have “some clean white paper or Virgin parchment to write down the name of the Spirit, his Planet Sign and character which he may shew you”. Nothing is said or mentioned of a Liber Spirituum.
  • Keep the character and name of the spirit free from all profanity and pollution (or, in other words, keep the lamen of the spirit protected, safe, and untouched by any unless they’re in a state of purity).
  • Do not touch the crystal with your hands after placing it on the table. (This seems to go directly against the DSIC instruction for consecrating the crystal; perhaps one should instead hold their hand above or over the crystal rather than directly on it?)
  • Do not engage with the spirit you’re conjuring longer than an hour. After an hour has passed, give the license to depart to the spirit.
  • The conjuration medium may be a (presumably quartz) crystal, a “smooth shining steel Mirror” (steel?!), or a (crystal of) beryl. Barrett treats all three of these mediums as interchangeable and as equally sufficient for conjuration; beryl wasn’t surprising to us earlier, given Frederick Hockley’s mention of it as well as Agrippa’s description of it being as lunar as quartz is, as well as the historical fact that beryl was used to make early eyeglasses with when glass could not be made sufficiently clear. Using steel for the mirror, however, comes across as a shock, as steel is a variant of iron, which tends to be inimical to most spirits.
  • If you do not succeed in conjuration of one spirit, try another spirit. Barrett gives the example of “if you try the first time under Jupiter let your next work be under Mars or Venus or Mercury or the Moon”.
  • The prayer of conjuration in the ritual itself should be recited not once but seven times.

What we can tell from the above is that Barrett placed a huge emphasis on astrology, specifically electional astrology, in determining specific times to perform conjuration. While most people nowadays (and arguably many earlier Solomonic magicians besides) content themselves with just following the planetary hours and days, Barrett seems to make a point of making sure that the planet associated with the spirit should be as strong as could be reasonably attained according to celestial position and accidents. This also included astrologically understanding the very place of where we conjure the spirit itself, which is a consideration most people likely wouldn’t consider to be as important, yet Barrett himself clearly did. Barrett also takes a staunchly Christian approach to make sure that the magician performing the conjuration is as worthy as possible for the work, not unlike many of the admonitions of the Arbatel.

Barrett also gives a little instruction that makes things interesting:

Meditate Day and night on what you desire to know, have ready Pen and Ink—perfumes—the Virgin parchment—2 wax candles and 2 clean candlesticks, and a small earthen dish with lighted charcoal, likewise the Pentacle of Solomon which you ought to draw out as describ’d in the Magus upon a piece of Virgin Parchment likewise the Name Tetragrammaton wrote upon a piece of Vellum fastened round your Forehead like a wreath.

The bit about the pentacle of Solomon ties in with what we mentioned before when we discussed setting up the altar, and the latter about the wreath agrees with Agrippa (book IV, chapter 10) in his description of the ecstatic method of contacting good spirits: “You shall also have a veil of pure clean linen, and in the fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton” and “that always as often as he enters into the Circle, he have upon his forehead a golden Lamen, upon which there must be written the name Tetragrammaton“. This means that the “pentacle” described in DSIC may well not have been referring to the lamen of the spirit to be conjured at all, but an actual pentacle of Solomon. Plus we should be using a Tetragrammaton-engraved crown, which ties this ritual in more with the usual Solomonic practices.

But Barrett has even more surprises in store for us. He gives us this instruction regarding one of the supplies and processes for preparing ourselves and our equipment for conjuration:

Have ready a small new phial filled with clear Oil—olive with which you must anoint your eyelids and palms of both hands—and when all is ready make a small cross upon the flat side of the Chrystal where the Characters are and turn the convex side towards thy face—let it be placed between the two lights…

Okay, so we need a new bottle of clear, pure olive oil, with which we anoint our eyelids and palms of our hands before the conjuration; easy enough. But then he goes on to describe that the crystal itself should be anointed with the same oil, but note how he describes it: there’s a flat side to the crystal, so Barrett here seems to suggest that the crystal should be round on one side and flat on the other, i.e. a hemisphere. The flat side should be put on the side with “the Characters” (i.e. the hexagram with central Yod, the pentagram, the cross, and the name Tetragrammaton); this would make the round side put on the side that has the names of the four archangels. We are then to have the crystal oriented such that the round side facing the magician.

This goes against what we decided earlier in our DSIC discussions in several ways. DSIC says that the crystal is to be “globular or round each way alike”, i.e. a total sphere, round on all sides. While the pedestal design itself doesn’t change in terms of what names and characters need to be engraved on it, it does kinda throw in our idea of having Michael on top, Gabriel on the right, Raphael on the bottom, and Uriel on the left into disarray; I earlier decided on this because that’s how the DSIC illustration itself shows the plate, and if we were to face this side away from us, Gabriel would be technically on our left and Uriel on our right when facing away from us, which would put Gabriel in the North and Uriel in the South, in agreement with the directional associations given by Agrippa’s Scale of Four (book II, chapter 7). That reasoning falls apart, however, if that’s the side that we’re supposed to face toward us instead of away from us, which is incredibly obnoxious. We could just flip Gabriel and Uriel so that Gabriel would be engraved on the left of the plate holding the crystal and Uriel on the right if we wanted to preserve those directional associations, I suppose; I don’t think it fundamentally matters since, after all, the order in which the names are presented in the DSIC text don’t match up with the order in which they’re displayed on the DSIC plate. I suppose we might have just been reading too much into the DSIC design, neat though it was.

Still, Barrett’s notes here clearly state that the side with the angels should face the magician and not away from them, yet it also says that the crystal should have a flat side, too, which doesn’t match up with what DSIC says at all, which is that it should be totally spherical and round on all sides. If we assume that DSIC was written by Barrett, then this suggests either that Barrett changed his approach or used a variation of the tools proposed in DSIC itself, but this could also be a major sign that Barrett himself wasn’t the original author of DSIC (despite all suggestions that he did). This also means that the crystal should be exposed on both sides, the round side so that we can gaze into it and the flat side so that we can anoint it, and not covered with gold leaf on one side. This throws out our whole parabolic/spherical mirror idea for the candlelight to enter into the exposed front of the crystal and bounce off the gilded and round rear of it, at least in terms of Barrett’s application of the ritual—though the crystal being exposed on both sides does match up with pretty much everyone who’s ever applied DSIC, either in terms of using a crystal ball without a pedestal at all (for those in the Fr. RO camp) or those who use a pedestal with the crystal exposed on both sides (for those in the Fr. AC camp).

But this isn’t even the most surprising part of what Barrett says about the DSIC tools; of all the notes that Barrett provides, it’s this that I found most gobsmacking and flabbergasting:

You may omit the table on which the/chrystal is placed mentioned in the Magus with the wand which I never use—but instead sett the instruments upon the holy Bible saying [the] Consecration of the Place whereon the bible and Chrystal is sett…

Like…is he for real? The table—that contentious contraption that we spent multiple posts discussing—can just outright be omitted and replaced with a Bible? This lends some credence to the idea I had way back when that we could just use a monstrance and put it on top of a Triangle of Art from the Lemegeton Goetia, but this goes even beyond that. Then there’s also his remark that he never even uses the wand! For all the hassle of designing, creating, and consecrating the damn thing, for Barrett to say that “I never use” the wand should come as a massive shock to many DSIC-using magicians. If anything, I want to interpret this as using the wand as a tool of intimidation and force, in the same vein as a Solomonic sword—again, more evidence against Fr. AC’s argument that it’s not such a tool at all. It’s also in line with Fr. RO’s suggestion that the wand simply isn’t necessary, but it does raise the question of what Barrett would use to trace the circle out with—if he ever did at all, or if he ever even used a circle at all, which he doesn’t describe in this text (he mentions a circle only once in passing, and that with no further explanation). It also recalls that Agrippa never used a circle in his primary means of contacting “good spirits” (book IV, chapter 10).

Back to the bit about replacing the table with a Bible. Note that I don’t think this approach would be preferred if one were using a Table of Practice, i.e. a platform for the crystal that contains the design elements of both the pedestal and the crystal, but so long as one had the pedestal that held the crystal, one could replace the table entirely with a Bible. This means that—if Barrett himself was adapting the ritual for his own ends—then the table itself is nonessential, so long as the pedestal/crystal was put on something holy. It could be the Sigillum Dei Aemeth, it could be a Bible, it could be John Dee’s version of the Sigillum or his own square Table of Practice, an almadel from the Ars Almadel, or the Table of Practice of the Ars Paulina, whatever! I’ll note here, though, that in this case, the only names of four entities present on the tools then are those of the four archangels—and not the four kings. We know that the four kings (Oriens, Paimon, Egyn, Amaymon) are what the DSIC text (most likely) mean when it comes to the design of the table, that’s absolutely true, but let’s be honest: it’s evident, with ten years of modern practice being extant plus Barrett’s own notes included, that it doesn’t matter either way whether you focus on the four directional/elemental entities being angelic or demonic. To me, this is a strong piece of evidence that four entities of some sort (whether demonic or angelic) are necessary for the materialization or manifestation of the spirit in the crystal, and that the four archangels perform this function just fine on their own just as the four usual kings would.

Going back to the manuscript, Barrett gives the following consecration to be said above the Bible upon which the pedestal and crystal are placed:

In the name of the Holy and Blessed Trinity, I consecrate this Table by virtue of the Holy Bible that contains the Word of the Eternal Wisdom, and by the Holy Tables of the Law given unto Moses upon Mount Sinai, so that no evil thing may enter herein to die, hurt, or prejudice anyone. Bless, o Lord, all these instruments and experiments for the sake of your son, Jesus Christ, our Lord. Amen.

Although we didn’t have a prayer or consecration process for the table earlier in our talk when we discussed making everything, this prayer could easily be amended to be used for consecrating the table, which might indeed be useful (and reflects Barrett’s repeated injunctions for everything to be consecrated before use). Barrett also provides several other prayers to be used which differ slightly from those in DSIC proper, such as the prayer of conjuration itself, which should be recited seven times (note his reference to using the Bible instead of a table as described by DSIC):

In the name of God the Father, God the Son, and God the Holy Ghost do I conjure you, o you spirit NN., by him who spoke the Word and it was done; by him who is the beginning and the end, the first and the last; by the Creation of the World and by the Last Judgment; that you, o NN., appear to me visibly in this crystal. By the virtue of the Holy Bible on which it is placed, give me true answers concerning those things which I desire to know and be informed of; instruct me truly and show us our desire without any guile or craft. This I do conjure you quickly to do by the virtue of God who shall come to judge the living and the dead and the World by Fire. Amen.

I conjure and exorcise you, o NN., by the Sacrament of Christ’s Body, by his Miracles, by the Sea, by the Earth, by all the things above and under the Earth and all their virtues, by the seven planets, by the seven spirits which stand before the face of God, by the great name of God Tetragrammaton El-Ousin Agla, by all the names of God holy and blessed and all their virtues, by the Circumcision and Baptism and Passion and Resurrection of our Lord Jesus Christ the Blessed Lord and Redeemer at whose name the devils tremble, by his name Emmanuel Messias, by all the good and holy names of the blessed Trinity in Unity! I invoke you, o NN., that you quickly appear in this crystal visibly and with a plain and intelligible voice; show me those things which are proven for me to know, and answer and inform me of these things that I may propose to you through our Lord and Savior Jesus Christ. Amen.

Note the godnames “Tetragrammaton El-Ousin Agla”. This is almost what we see on the wand, which is “Tetragrammaton On Agla”, but with “On” replaced by “El-Ousin”. As I discussed in my Wand of Art writeup when I made my own wand, “On” is a Greek word meaning “being” or “existing thing”, i.e. The Existent or The One. “Ousin”, in this case, is another Greek word, which should probably better be written as “Ousia”, a term meaning “substance” or “essence” or “the primary substratum underlying reality”. “El-Ousin” (or “El-Ousia”) combines this term with the Hebrew term for God; this then could be interpreted as “The Divine Essence Itself”. To my mind, “On” and “El-Ousin” are equivalent and interchangeable.

The prayer above for the conjuration is followed in King’s Appendix A by a prayer for a license to depart, after reciting which one is to “repeat the Prayer in the Magus returning thanks to God with any additional prayers or Psalms thou mayest think proper”:

God has appointed you a place; go in his name to wherever you belong, and be ready to come when I call you in his name to whom every knee in Heaven, upon the Earth, and under the Earth bows. I give you license to depart in the name of the Father, the Son, and the Holy Ghost.

There’s also a lengthy prayer included by King in the notes to this appendix, which “was used, or intended to be used, at the beginning of a rite for the invocation of a Saturnian and/or Martial spirit—or so I suppose from the fact that the ‘perfumes’ for the rite included sulphur, hellebore and euphorbium and that the operation was intended to take place in the planetary hour dedicated to Mars”, but which is written in a confused and rambling way. This prayer (the “preparatory prayer” mentioned in the considerations earlier in this post) is what Barrett says should be recited seven times before the conjuration ritual itself and which may be recited every morning in the seven days leading up to the conjuration. King says that the original prayer was written with such random and erratic punctuation that he tried reforming it to what he presumes to be its original; I’ve modified it further to make it make a little more sense, myself, both for punctuation and slight wording.

Almighty and most merciful Lord God, I am your poor, humble, and unworthy Servant, being an admirer of Wisdom, a votary of Science, and student of Knowledge of the Creator, desirous of true spiritual light, although a Worm subject to the frailties, wickedness, temptations, and casualties of the flesh. Grant, o great Jehovah, that I may this night see by thy divine Will and wonderful Power those spirits that may inform me of of those things, good and wholesome for my soul, that may be beneficial to me in my mortal and corruptible state. Grant these things, o most beneficent Being, to me, being desirous of holy things and willing to pursue the paths of Knowledge and true Wisdom.

O Lord, I beseech you to forgive my sins and mercifully incline your heavenly ear to my petition, which I now with my whole heart, soul, and mind offer to you and beseech you to take away the cloud of sensuality and dullness that I may clearly behold the spirit I invoke this day; this I earnestly pray, thinking nothing better for a man in this world than to be informed of things above corruption and to enjoy the sublime benefit of seeing spiritually and conversing with your blessed intelligence. But this I know myself unworthy of, as I am a fleshly creature. But, o God, as your Son, Jesus Christ, says: “whatsoever ye ask, that shall ye receive”; so, most mighty God, I, being one man, ask to receive divine illumination by the ministry of your spirit, a pure spirit, with whom I desire to see openly and fully to converse this day, o God. Grant, great Jehovah, that I may be taught Wisdom by this said spirit this day and that no evil spirit whatsoever may have power to come in the name of the good spirits to deceive me to the ruin of the health of my soul. O most mighty God, I beseech you to pardon this my imbecility in thinking myself capable of making myself heard; but, as I ask, let me receive as my intentions are. So let me be answered!

I know my own unworthiness, o Lord; great are my sins and iniquity; they are more than the hairs upon my head. But, o Lord God Almighty, if I have found any favor in your sight, if my anxious longing after Knowledge and true Wisdom or my anxious endeavors to acquire it be pleasing to you, o Fountain of Life and Light and Wisdom, then let one of your spirits descend and make known to me what course I should pursue. O almighty and merciful Jehovah, I wish through the medium of a gross and earthly body to exert that spark of your divine Essence which I believe you did formerly breathe into our nostrils with the Breath of Life; enable me, o God Almighty, to conquer those bad passions which every day rise in my heart. Let the Blood of Christ be an atonement for my sins, and grant that I, o Lord, who am a disciple of Wisdom, should attain knowledge and destroy those seeds sown by our human nature.

O God, grant I may be rapt up in the divine Vision of your holy Spirit through Jesus Christ, who sacrificed precious and immortal Blood upon the Cross. Enable me, o Most High, to immediately become a servant of your Will and an instrument curing the sick and the diseased, of relieving the distressed and fortifying the afflicted, doing all the good that may be made. Amen.

O Lord Jesus Christ, I earnestly beseech you to intercede with the Father on my behalf. Be pleased, o most merciful God, Ruler of all things visible and invisible, to grant my petitions and take not your Holy Spirit from me. Let him descend this day and make known those things I desire, through Jesus Christ our Lord. Amen.

Honestly, I wish I had read this text sooner, or at least had known about it before I wrote many of my earlier DSIC posts. There’s plenty of stuff that Barrett has written for us that we can easily (or not-so-easily) incorporate into our earlier discussions as extra guidance and advice, but there’s also a lot of stuff here that doesn’t match up. I don’t think that what Barrett says above invalidates any of our earlier practices, but I also can’t really say that Barrett is wrong, since Barrett is the source (in one way or another) of DSIC at all, and we’re getting Barrett’s own insights on how to use DSIC. Frustrating as it might be, the wrenches that Barrett throws into our earlier discussions are still enlightening; if nothing else, what we discussed earlier could be considered a “purer” form of DSIC practice, or at least another variant of it, if we assume that Barrett indeed didn’t create DSIC to include in The Magus. It certainly gives us all more food for thought in how we approach DSIC and how far we want to take it in terms of either its Agrippan influences or its Solomonic ones.

I think I was successful when I set out to write my DSIC posts to answer many of the questions surrounding this ritual text, although I know I also left some questions that remain to be answered. The process of research isn’t always linear, and the discovery and review of Francis King’s work about Francis Barrett shows just that; this text answers many questions, including some that I thought were sufficiently answered before, but it also raises just as many other questions, including calling into question some of my own conclusions. If nothing else, this should help other magicians get involved and try out different designs, approaches, and uses for DSIC, whether they incorporate Barrett’s own notes or not.