On Timing Daily Prayers to the Degrees of the Decans

I’ve had this idea in my head for prayer practice that revolves around the notion of cycles.  For instance, as part of my daily prayer practice, I’ve written a set of seven prayers, one for each of the seven days of the week, which I recite on an ongoing cycle.  They’re not necessarily planetary prayers, like you might find in the Hygromanteia or Heptameron, but they do have some planetary allusions and hints thrown into them.  The seven-day week, which is fundamentally a Mesopotamian invention, makes for a simple cycle of prayers, but I’ve been thinking about ways I could incorporate more cycles into my prayers.  For instance, a simple and short invocation for each of the days of a lunar month—with my Grammatēmerologion, my oracular Greek letter lunisolar calendar—based around the powers and potencies of each of the letters of the Greek alphabet, along with their spirits or gods, could be something fun to toy around with.  There’s lots of opportunities for this sort of practice:

  • the four turns of the Sun each day, a la Liber Resh (sunrise, noon, sunset, midnight)
  • the seven days of the week
  • the 24 planetary hours of a given day
  • the four (or eight) phases of the Moon (new, crescent, first quarter, gibbous, full, disseminating, third quarter, balsamic)
  • the 29/30 days of a synodic lunar month
  • the 28 days of a sidereal lunar month (a la the 28 lunar mansions)
  • the 30/31 days of a solar month (a la the 12 signs of the Zodiac)
  • the four seasons (solstices and equinoxes), perhaps also with the four cross-quarter days (midpoints between the solstices and equinoxes)
  • the 10 days of a decan
  • when a planet stations retrograde or direct
  • when eclipses occur
  • when a planet or star is seen at its heliacal rising or setting

There are lots of opportunities to engage in prayers linked to or with the natural cycles of the cosmos, many of which are fundamentally astrological in nature.  The idea of coming up with a large-scale overarching prayer practice that engages in such cycles, to me, would be a fantastic way to recognize these natural cycles, bring oneself into alignment with them, and tap ever more greatly into the power of these cycles, especially when certain cycles interact or sync up with each other.  By aligning ourselves with these cycles, we can not just make use of χρονος khronos “time” generally, but also καιρος kairos “the moment”, the fleeting opening of opportunity itself that allows us to do the best thing possible.  There’s this Hermetic notion—it’s hard to find the note I was referencing for it, but I’m pretty sure it’s in Copenhaver’s Hermetica or Litwa’s Hermetica II—that we rely on kairos in order to fully carry out the process of rebirth in the Hermetic mystical sense, and that would be determined by the processes of Providence, Necessity, and Fate along with the very will of God.

Along these lines, I wanted to come up with a new cycle of prayers for myself, one specifically for the decans.  Some might know these as faces, the 36 10° segments of the ecliptic, three to a sign of the Zodiac.  The decans are old, as in ancient Egyptian old, and play a part in the astrological prognosticatory and magical literature of the Egyptians, Arabs, Brahmins, and Hermeticists the world over.  We see them referenced in magical-medical texts going back to the classical period, and they also appear in such texts as the Picatrix as well as Cornelius Agrippa (book II, chapter 37).  Though they come up time and time again, they also take so many wildly different forms between traditions and texts, which is fascinating on its own merits.  We even see Hermēs Trismegistus himself talk about the decans and their importance in the Sixth Stobaean Fragment.  In that part of the Hermetic cannon, Hermēs explains to Tat that the decans belong to a celestial sphere between the eighth sphere of the fixed stars and the higher sphere of the All, being a backdrop to the very stars themselves, and thus higher than the constellations and signs of the Zodiac.  These decans exert “the greatest energy” on us and the world, and they drive “all general events on the earth: overthrows of kings, uprisings in cities, famines, plagues, tsunamis, and earthquakes”.  In other Hermetic texts, like the Sacred Book of Hermēs to Asclepius, the decans also rule over specific parts of the body and the injuries and illnesses that afflict them (which is a very Egyptian concept indeed that we see in purer forms of Egyptian religion and spiritual practice).

You can probably guess where I’m going with this: more prayers and a ritual practice dedicated to the decans.  This would consist of two parts:

  • An invocation of the powers of the decan itself, according to its specific form and name and virtues, to be done when the Sun enters that decan.
  • One prayer per each day the Sun is in a given decan, a set of ten prayers to be recited over a ten day decanal “week”.  Since the Sun spends about one day per degree, this means that each degree of a decan can be considered a separate day, and each day with its own prayer.

After some thinking, I was able to come up with a relatively straightforward set of prayers for the decans themselves at the moment (or the first sunrise following) the Sun’s ingress into them, but it’s the latter part I’m still struggling with.  I have ideas about what to base them on—the ten Hermetic virtues from the Corpus Hermeticum, the Pythagorean symbolism of the first ten numbers, and so forth—but coming up with those prayers is a slow process, indeed.

In the meantime, I’ve been working on a bit of a programming project, something to plan ahead and help me figure out what such a prayer practice would look like scheduled out.  This is basically what I was doing with my Grammatēmerologion project, coding up a variety of astronomical functions to calculate the various positions and attributes of celestial bodies for any given moment, and courtesy of SUBLUNAR.SPACE (whose online customizable almanac is an invaluable and deeply treasured tool for any magician nowadays), I was tipped off to a much easier and faster way to develop such astronomical programs: the Swiss Ephemeris codebase, of which I found a Python extension for even more flexibility.

And that’s when the problems started.  (Beyond the usual mishaps that come along with any nontrivial programming project.)

See, as it turns out, there are more days in a year than there are degrees in a circle—which means that while the Sun moves roughly one degree per day, it actually moves slightly less than one degree per day.  This is why we have 365 days (or 366 days, in leap years) in a year.  To the ancient Egyptians, they considered the civil solar year to only have 12 months of 30 days each, each month consisting of three decans, with a leftover set of five days at the end of the year, considered to be the birthdays of the gods Osiris, Horus, Set, Isis, and Nephthys.  These intercalary (or epagomenal) days were considered a spiritually dangerous and liminal time, but once those days were over, the calendar was brought back into sync with its proper cycle.  However, what I wanted to do is to come up with a 10-day cycle linked to the degrees of the Sun, which means I would have to deal with these epagomenal days throughout the year instead of bundled up all at the end.  My logic was simple:

  • Start counting decan day assignments (decan day-numbers) starting from the first sunrise after the March equinox (which is when the Sun enters 0° Aries as well as the first decan).
  • Judge the degree of the ecliptical position of the Sun based on sunrise of any given day.
  • Take the whole degree of the Sun (e.g. if 9.459°, then 9), divide by 10, take the remainder, and that’s your day in the cycle.  Thus, if o°, then this is our first day; if 1°, the second day; if 2°, the third day;…if 9°, the tenth day.  Thus, when we hit the next o° day, we start the cycle over.
  • If the whole degree of the Sun is the same as the previous day (e.g. 7.998° for today and 7.014° for yesterday), then this is an epagomenal day, and we say either no prayer at all or an eleventh special prayer not otherwise used except for epagomenal days.

A relatively simple method, all told.  Or so I thought.  When I actually ran the program, I noticed that there were not five epagomenal days (e.g. 1-2-3-4-5-X-6-7-8-9-10, where X is the epagomenal day) in the final count, but seven, which was…weird.  This would mean that there were 367 days, which would be wrong, except that there were 365 outputs.  It turns out that there were two skipped days (e.g. 1-2-3-4-5-6-7-9-10, but no 8), one in early December and one in mid-February.  On top of that, although I expected the epagomenal days to be spaced out more-or-less equally throughout the year, they were all between early April and mid-September.  After looking into this, and making sure my code was correct (it was), what’s going on is this:

  • I made the mistake of assuming that the Sun moves at a constant speed each and every day of the year.  It doesn’t, for a variety of astronomical factors.
  • The Sun spends more time in the northern celestial hemisphere (about 185 days) than in the southern celestial hemisphere (about 180 days).
  • The Sun moves slower in winter around perihelion than in the summer around aphelion.
  • From winter through summer, the sunrise gets earlier and earlier, pushing the judgment-time of each day earlier and earlier, while in summer through winter, the reverse happens.

Talk about vexation: I had here what I thought was a perfectly reasonable method—and to a large extent, it is—yet which results in the cycle just skipping days, which I intensely dislike, since it breaks the cycle.  Without doubling up prayers on the skipped days, which I’d really rather like to avoid, it means that I couldn’t use this otherwise simple method to figure out a decanal 10-prayer schedule that would be in sync with the Sun.

After thinking about it some, I considered five different ways to associate the days to the degrees of the decans:

  1. The “Egyptian” method.  This is the most old-school and traditional, and mimics the behavior of the actual ancient Egyptian calendar: starting from the New Year, assign an unbroken cycle of days from day one to day ten 36 times.  This gradually becomes more and more unsynced as time goes on, but we throw in five or six epagomenal days at the very end to catch up all at once before the next New Year.  Simple, traditional, clean, but it’s really the worst of the bunch with the accumulating degree differences that get resolved all at once at the end of the year instead of periodically throughout the year.
  2. The “plan-ahead” method. Like the Egyptian”method, this is a pretty artificial way to allocate the days, but elegant in its own way, and spreads out the epagomenal days across the year more-or-less regularly.  We know that, at least for the foreseeable future, we’re going to deal with either normal years of 365 days or leap years of 366 days.  For normal years, we need to have five epagomenal days, so we insert an epagomenal day after the 8th, 15th, 22nd, 29th, and 36th decans (or, in other words, every seventh decan not including the first).  For leap years, we need six epagomenal days, which we insert after the 6th, 12th, 18th, 24th, 30th, and 36th decan (i.e. every sixth decan).  Note that we judge a year to be a normal year or a leap year based on the Gregorian calendar year prior to a given March equinox; thus, for this method, we start assigning days from the March 2020 equinxo using the normal method because the prior calendar year, 2019, was not a leap year; we use the leap year method starting from the March 2021 equinox because the prior calendar year, 2020, was a leap year.
  3. The “true degree” method.  This is the method mentioned before: starting with the New Year at the March equinox, when the true degree of the Sun is exactly 0° and using sunrise at one’s location as the reference time, take the degree of the Sun and compare it to the degree at the previous day’s reference time.  If the degree is in the next whole number (e.g. 23.005° and 22.025°), the day proceeds to the next whole number; if the degree is in the same whole number (e.g. 23.985° and 23.005°), then it’s an epagomenal days.  The problem, as stated earlier, is that due to the varying speed of the Sun as the Earth travels between perihelion and aphelion (which also has the effect of the Sun spending more time in the northern celestial hemisphere than in the southern celestial hemisphere), we end up with more epagomenal days than expected around aphelion, and with days that are outright skipped around perihelion.  While the exact match of day to degree is appealing, it’s the skipped days that breaks cycles and which ruins the whole prayer system I was trying to devise.
  4. The “average degree” method.  This is a variation on the true degree method, only instead of using the Sun’s true position at the reference time on each day, we take a theoretical position of the Sun based on its average daily motion of 360.0°/365.2421897 days = 0.98564735989°/day.  Starting with the New Year at the March equinox, when both the true degree and average degree of the Sun is exactly 0°, using sunrise at one’s location as the reference time, take the theoretical average degree of the Sun (advancing it by the Sun’s average daily motion day by day at the reference time) and compare it to the degree at the previous day’s reference time, with the same epagomenal rule as before.  The benefit to this method is that it gets us the expected number of epagomenal days which are evenly distributed throughout the year without skipping any other days; the downside is that, as we get closer to the September equinox, the theoretical average position of the Sun drifts further away from the true position by as much as 3.780°, putting us three or four days out of sync with the true position.
  5. The “rebalanced true degree” method.  This is an extension of the true degree method above.  We start with the assignments of days to degrees as before, extra epagomenal days and skipped days and all, but we “rebalance” the days by removing some epagomenal days and reinserting them where we were earlier skipping days.  For every skipped day, we alternate between choosing the first and last of the epagomenal days.  So, if we have seven epagomenal days on year days 24, 59, 83, 105, 127, 151, and 182, and we have two skipped days on days 274 and 333, then we first remove the first epagomenal day from day 24 and reinsert it on day 274, and then the last epagomenal day from day 181 (was 182 before we removed the other one) and insert it on day 333.

So, five different methods of assigning days a decan day-number, one of which (the Egyptian method) being the most regular and artificial with the worst drift, one of which (the true degree method) being the most accurate and realistic yet which skips days entirely, and three other methods (plan-ahead, average degree, rebalanced true degree) that vary in terms of computational complexity and accuracy.  We know that the true degree method is the most accurate, so we can plot the various other methods against it to visually see how bad the drift is between it and the other methods.  In the following graphs, the true degree method is given in red, with the other method being compared to it in blue.  Epagomenal days are marked as having a decan day-count number of -1, hence the severe dips at times.  Where the blue and red lines are more in sync, the method is better; where the lines depart, the method gets worse.  The true degree method gives an epagomenal day in decans 3, 6, 8, 11, 13, 15, and 18, and if you look close enough, you can see the skip in the days towards the end of decans 27 and 33.

Just visually looking at these methods, we can see that all four methods start off the same for a little more than the first two decans, but after that, most of them begin to diverge.  The Egyptian method is worse in how often and by how much it diverges, with that nasty flatline of epagomenal days at the end, and the plan-ahead method doesn’t fare much better, either; note also how both of these methods end with epagomenal days for at least the final day of the year.  The average degree method doesn’t look too bad, though it does get worse around the September-October area of the year before it gets better again, eventually getting back in sync for the final three decans of the year.  By far the most pleasing and in-sync graph we see is with the rebalanced true degree method, which does vary a little bit but by no means as bad or as irregularly as the other methods; we have about five decans where they’re in sync, 22 where they’re one day off, and nine when they’re off by two days.

But, besides just looking at them with my eyeballs, how should I best compare the accuracy of all these methods?  What I settled on was a ratio between the day’s decan day-number according to a particular method and the true degree expected for the Sun for that day:

  1. If a given day is an epagomenal day, throw out the value entirely, and don’t factor it into calculations.
  2. For a given day reckoned at the reference time (sunrise on the March equinox for a given location), find the Sun’s true ecliptic position.
  3. Take the whole degree of the Sun (e.g. if 9.227°, 9).
  4. Divide the number from the previous step by 10 and take the remainder.
  5. Add one to the previous step.
  6. Divide a given day’s decan day-number by the previous step.

The shortcut to this method would basically be to divide the method’s decan day-number for a given day against the true degree method’s decan day-number, but I wanted to be sure I was getting the Sun’s true position here for mathematical rigor.  This ratio indicates the general percentage difference we expect; if the ratio is 1, then the given method’s decan day-number is what we’d expect; if more than 1, it’s ahead of what we expect; if less than 1, behind what we expect.

Doing some simple math on these ratios for these given methods gets us the following statistics (omitting the epagomenal days entirely), judged against the year from the March 2020 equinox through the March 2021 equinox (considered a normal year).  I calculated these results based on a prototype decanal calendar starting on March 20, 2020 at 11:12 UTC (the first sunrise after the spring equinox for my town’s given longitude) for 365 days.

Method Mean Median Min Max STD Variance
Egyptian 1.71222574 1 0.1 8 1.856253825 3.445678262
Plan-ahead 1.467144864 1.333333333 0.1 6 1.09989769 1.209774928
True degree 1 1 1 1 0 0
Average degree 1.351345416 1.166666667 0.1 5 0.9200161032 0.8464296301
Rebalanced true degree 1.211630551 1.2 0.1 3 0.5348857385 0.2861027532

In the 2020/2021 year, we can see that it’s the rebalanced true degree method that has the lowest standard deviation and variance, with the mean closest to 1.  This means that the rebalanced true degree method gets us the closest decan day-numbers to what the Sun’s actual position is on the whole, being at worst three days ahead (compared to the potential of being five, six, or eight days ahead with the other non-true degree methods).

For another look, we can also consider the leap year (according to our rule above) for the March 2021 equinox through the March 2022 equinox.  I calculated these results based on a prototype decanal calendar starting on March 20, 2021 at 11:13 UTC for 366 days.

Method Mean Median Min Max STD Variance
Egyptian 1.704857316 0.85 0.1 8 1.89868141 3.604991096
Plan-ahead 1.432609127 1.333333333 0.1 6 1.044951208 1.091923027
True degree 1 1 1 1 0 0
Average degree 1.338694885 1.2 0.1 5 0.8991436886 0.8084593728
Rebalanced true degree 1.142828483 1.142857143 1 2 0.3982472329 0.1586008585

We get even better results during leap years, it’d seem, at least based on this example alone; we’re only a max of two days ahead of the Sun’s true position, and we have even less variance and deviation than before.

If I were to go with any system of assigning a 10-day repeating cycle of prayers to the days to keep more-or-less in sync with the position of the Sun as it goes through the decans, I’d go with the rebalanced true degree method.  Still, even if it’s the most in sync, it’s not truly in sync, as there really isn’t such a system possible without skipping days due to the inconvenient misalignment of physical phenomena with discrete human systems of calendrics.  As SUBLUNAR.SPACE commiserated with me about on Facebook, as he found out when he was coding his own almanac program, the decans “do not like to be pushed into human patterns”, and that we really have to choose degrees or days, because we can’t have both.  In his almanac, he settled with marking things by the actual ingress, which was the common practice in the decan calendars of Ptolemaic times.  On top of that, as far as calculation goes, it’s among the more complicated, requiring manual rebalancing after figuring out the true degree day equivalences first for the whole year until the next March equinox; easy enough to do by a computer program, but tedious or outright difficult to do by hand.

For now, I’m going to content myself with marking the Sun’s ingress into the decans, and leave it at that.  For one, though I’d like to engage in a 10-day cycle of prayers aligned with the decans, and even though I have some sort of system in place to explore that, I still don’t have those damn ten (or eleven) prayers written up for them.  But, at least knowing what the schedule looks like is a start.

A Hymn to Hermēs Sōtēr

I know I don’t speak a lot much nowadays about my devotional work with Hermēs, or at least as much as I used to.  Admittedly, my focus and practices have shifted over the years, and as an arrangement I entered into willingly on both my terms and the terms of the god, my devotional work with the Son of Zeus and Maia waxes and wanes over time.  But, through it all, despite it all, and even because of it all, Hermēs has never left me, and I have never left him.  Even with my house more full of more gods than I would ever have anticipated, I still maintain my own practice and service to the god, and lately I’ve been spending more time getting back in touch with him since the last Mercury retrograde period ended.  It’s…well, not gonna lie, it’s pretty nice to do this again, and to remind myself why I got his emblem emblazoned on my flesh all those years ago.

Lately, between a renewed sense of his presence and a concern for the world, I was moved to write a simple hymn for the god.  It’s nothing special, but it’s something I wanted to share and spread, a hymn to Hermēs Sōtēr (the Savior).  Although he’s not usually considered among the usual savior-type gods, I feel like there’s something to be said for the blessings of swiftness, slyness, and quick motion (in the sense of both speed and life) that we could call on from the god in our time of need.  So, in this day of Jupiter and in this hour of Mercury, I dedicate these words to the god of my heart who accompanies on my ways.  May these words ring out in the air around me and throughout the entire world as a small token of my honor to the god, that all people of all cultures and all habits and all tongues may come to honor, sing, praise, and exalt the god who guides all men, spirits, souls, heroes, and gods!

Hail, Hermēs, o bright and swift savior through the paths of all the worlds!
O you who loves to be a close friend to mankind,
o you who cuts to the heart, knowing all that is within,
o you who stands keen watch at every cross and every fork,
o you who cannot be denied by any god or any man!

Son of Maia and scion of Atlas who knows the secrets of all the stars,
messenger of Zeus and all the gods who delivers words hither and thither!
Giving to all minds the wit to discern the gods and all their many works,
giving to all hands the skill to join in the very work of the very gods,
great are you who established the heavenly rites of offering and worship!

Ram-bearer, wand-bearer, leader of robbers and thieves!
You care for the well-being of all flocks of all kinds, kind Hermēs!
You lead them away amid motley heart-broken cries, sly Hermēs!
You defend them from those who would devour them, fierce Hermēs!
Driver of herds, shepherd of the living, o guide of all the dead!

Be kind to us, lord of the world, for all our travels and travails in it!
Lead us to the right place at the right time in the right way on the right day;
keep our hands as clean as they can, yet no dirtier than we need them to be.
By your guidance, keep us safe on our roads from all the awful nosoi;
by your wiles, o Hermēs, lead them afar by a different road entirely!

Be gracious, lord of the world, who collect the goods of gods and men!
Lead us all to sweet safety, to calm harbors, to a place to call our own,
to a shelter unafflicted by blight or the waste of terrible, hateful decay!
Let your lyre soothe the raging hearts of the bright children of Mother Lētō;
stay their fatal arrows, o lord, but when let fly, take us out from their flight!

Come, lord savior Hermēs, and hear this my heartfelt prayer;
be kind and be propitious to all those who seek your care.

Most people who are familiar with the god will understand most of the references, but I admit the one to the nosoi is probably a weird one.  These were a class of daimones in ancient Greek belief, the spirits of plague and sickness; for the Romans, these would be considered the Morbi, like Morbus (Disease), Pestis and Lues (Pestilence), Macies (Wasting), and Tabes (Corruption).  In Homeric literature, plague and disease was typically seen as being the arrows sent forth in wrath from the bows of Apollōn and Artemis, the two children of Lētō, but I also felt that the nosoi are a useful thing to ward against on their own right.  After all, there are two approaches to health, sanitization and inoculation, and in the absence of one, we must resort to the other; in the absence of vaccines or other defenses against the attacks of heavenly arrows or hellish claws, we must evade them entirely, and who better among the theoi to help lead us on the route to escape than Hermēs himself?  Who else but Hermēs to help us, the one among all the gods closest to the cries of all humanity, most familiar of all tongues, who guides us both in our world and in the next?  After all, although there aren’t all that many connections between Hermēs and plague, as Kriophoros (“Ram-bearer”), Hermēs is one who has helped before to save people from pestilence and plague, and with later connections of Kriophoros and Christ, lends a definite savior link to the noble son of Zeus and Maia.

May God and all the gods be charitable and propitious unto us all, and grant us all all life, all prosperity, and all health.

Genius in the Picatrix: The Ritual Itself, and Why Do It Anyway

Last time, we started talking about a particularly interesting bit of the Ġāyat al-Ḥakīm, the “Goal of the Wise”, sometimes just known as the Ġayah, but definitely better known in the West as the Picatrix, most likely written in Arabic sometime in the middle of the 11th century CE.  Everyone knows the Picatrix, everyone loves the Picatrix; it’s a fantastic text of astrological magic, and among the earliest of true grimoires in Europe.  Although focused on what we’d nowadays call stellar image magic, the creation of astrological talismans bearing magical images and scenes made under particular stellar configurations, the text is famous for its wide inventory of bizarre magical concoctions and confections for a variety of purposes, its lengthy invocations to the planetary spirits, and its preservation of older pagan practices from the Hermetists, Sabians, Nabataeans, and various other Mediterranean peoples.  It is not, however, a particularly theurgical text on the whole, even though it contains a wealth of information on philosophy, spiritual and cosmic frameworks, and the like in how and why magic works the way that it does.  Yet, in book III, chapter 6, we encounter an interesting section on the “Perfect Nature”, a sort of guiding spirit or genius, originally encountered by Hermēs Trismegistus himself.  The last post discussed some of the symbolic components and associations we can make to the four powers of Perfect Nature; if you need a refresher on what we talked about last time, go read the last post!

Anyway, at this point, we now have everything prepared for the ritual, including ourselves.  Once the ritual area has been prepared with the candy confection made, the altar and braziers/censers have been set up appropriately, and the Moon has entered the first degree of Aries (ideally at the very moment of the Moon entering the first degree of Aries), perform the ritual:

  1. Light the candle, then put it in the middle of the dish with the candy confection (if the candle is encased in glass or another foodsafe material, or if the dish itself has a space for the candle), or immediately next to it towards the east if this is not possible.
  2. Fill the two braziers/censers with burning coals or otherwise light the coals in the braziers/censers, and set frankincense and mastic in the one to the north and aloeswood in the other to the south.  Alternatively, if using self-igniting stick/cone incense, light those now in the same order.
  3. Stand upright to the west of the altar facing east towards the altar.
  4. Recite the four names of the spirits of Perfect Nature seven times, whether using the Latin Picatrix version:

    Meegius, Betzahuech, Vacdez, Nufeneguediz

    Or the Arabic Picatrix version:

    Tamāġīs, Baġdīswād, Waġdās, Nūfānāġādīs

  5. Recite the following prayer (my own version, synthesized from the translations of Greer/Warnock, Attrell/Porreca, and Atallah/Kiesel):

    I call you, o high and powerful Spirit of Spirits, o Wisest of the Wise, o Intelligent of all Intelligence, o Knowledgeable of the Knowledge of the whole world!  It is from you that the knowledge and understanding of the wise proceed, and it is by your virtue that the desires of the wise are accomplished.  Hear me, answer me, come to me, be present here with me; unite me with your powers and draw me close to your knowledge; strengthen me with your knowledge, and grant me to understand what I do not understand, know the things I do not know, and see the things I do not see!  Remove from me and protect me from all blindness, corruption, forgetfulness, and disease.  Lift me up to the level of the ancient sages, those whose hearts were filled with intelligence, wisdom, understanding, and insight.  Let all this abide in my heart forever; imprint and affix these things in my heart, that they may never depart from me!

  6. Engage in communion with the Perfect Nature.

That’s it.  For all the complexity of much of what’s in the Picatrix, as far as ingredients or elections or supplies are concerned, this ritual is surprisingly simple and straightforward.  Let the candle burn out on its own, then disassemble the altar and ritual area.

After the directions above, the Latin Picatrix and its translations then say that one is to proceed to the table and partake in the wine, oils, and confection as desired as a sacred feast.  This suggests to me that the altar (or another table in the ritual area) may also have other foodstuffs on it in addition to the wine and oils, e.g. breads, cakes, and the like, but with the candy confection being of primary importance.  More than that, however, the Latin Picatrix and its translations say that the one who performs this ritual is to proceed to the table and feast “with their friends”, indicating that this is a sacred feast to be held and shared not just with one’s own Perfect Nature, but with others who may wish to commune with them as well, or with one’s students or colleagues in the Work.  Because multiple people might be involved, all potentially having different planetary rulerships, having this ritual timed along to a particular planet’s hour/day, rising/culminating, or its sign(s) rising or culminating or having braziers/censers intentionally made with a particular planetary metal may not be advisable, depending on who will be there participating in the ritual.  If on your own or with people who share the same ruling planet, then this could be a good idea for all involved, but otherwise, it might be better to forego such a consideration.

However, I should also note that, although this notion of a sacred communal meal is appealing, it is entirely absent from the Atallah/Kiesel translation—and thus, likely from the Arabic Picatrix in general.  The Atallah/Kiesel translation says nothing about proceeding to the table to partake of whatever is on it, nor anything about sharing a meal with one’s friends.  In fact, later on in the Atallah/Kiesel translation, there’s even a bit that suggests that doing this communally may not be a good idea in general:

Aristotle mentioned in his book also that the first philosopher that worked with these talismans and had the spirits appear to him and led him to the wonders of talismans and made him connect with his perfect nature and opened his eyes to the mysterious secrets of creation.  Also those spirits that told him will never appear to anyone else but you, unless they call our name and present a gift of sacrifice in our name.

This is made all the more confusing, given that the Perfect Nature (or “familiar spirit”) of Caraphzebiz told him in the Latin Picatrix:

“I will remain with you, but do not reveal me to others or speak of me, and make sacrifices in my name.”

In this light, the Picatrix strongly seems to suggest that it would perhaps be best that this whole ritual be done individually, or as an act of sacrifice to one’s own Perfect Nature, whether or not a teacher or mystagogue was present to direct and arrange the ritual for you, and even then, that would probably be best up to that mystagogue’s own Perfect Nature.  In this light, the offerings of wine, oil, and candy may all be a sacrifice to this spirit, not to be consumed by the person performing the ritual.  I suppose, however, at that point, you’d be listening to the directives of your Perfect Nature, who may invite you to partake in it all the same.  It’s unclear; it’s interesting that the Latin Picatrix would include such a shift in ritual directives that the Arabic Picatrix does not, while still holding to the same overall idea elsewhere.

Also, would it be strange that Perfect Nature should give Hermēs Trismegistus a prayer that seeks to make him like “the ancient sages”, given how ancient Hermēs himself is and given how Hermēs is considered to be the founder of so much of philosophy and science?  Not really; we find references in the Asclepius and Stobaean Fragments that the Hermēs we call Trismegistus is but one in a line of Hermai, and likewise for Asclepius from the earlier and more famous deified Imhotep.  Hermēs Trismegistus himself in the Hermetic writings is not just the author of ancient wisdom, but an initiator and preserver of wisdom that was established even before his time.  And, in a much later Abrahamic cultural milieu that, despite ennobling and praising him, still puts him down as a mere pagan, while Islam and Christianity were seen as pristine and purer forms of philosophy and religion dating back to the beginning of the world, this prayer allows for both a connection deeper into the Hermetic mysteries as well as more generalized divine ones that go back to the beginning of all Creation.  Depending on how you look at it, of course; given how the Picatrix also preserves outright pagan and non-Abrahamic practices, holding to an Abrahamic interpretation of what Perfect Nature can tie into is not necessarily a given.  All the same, it is something neat to pick up on here.

So, all that being said, that’s the approach one should take to understanding and communing with the Perfect Nature from book III, chapter 6 of the Picatrix.  At what point should one do this?  I mean, yes, this can be done anytime the Moon is in the first degree of Aries, and judging by the various forms of the Picatrix, this should be done at least once a year by everyone, but at what point in one’s spiritual practice, especially if one takes a Picatrix-heavy or -centric approach, should one undertake this?  I’d argue that it should be one of the very first things actually done, as opposed to study alone.  After all, if what the Picatrix says is true, that:

  • nothing “in this science” can be perfected, done, or accomplished except when the virtues and dispositions of the planets and stars allow it
  • Perfect Nature strengthens the intellect and wisdom of those who seek to do these works
  • each sage has their own proper virtue infused into them according to the works of Perfect Nature in conjunction with the powers of their own ruling planet
  • that perfecting one’s Perfect Nature grants knowledge, understanding, success, increase of wealth and station, protection from harm, and “many other things”

…then communing with and perfecting one’s Perfect Nature is essential for spiritual works, and not just in the Picatrix.  The Picatrix is tapping into a long-standing cross-cultural tradition of communing with and learning from one’s own agathodaimōn, genius, paredos, tutelar, guardian angel, or whatever you want to call it, yet it also takes on a specific association with the particular “powers of the sage” here that furthers mere education into something much, much more.  Note that the Picatrix says that the sages of old “taught all knowledge and subtleties of philosophy” before giving their students the means to work with Perfect Nature, indicating that the students of the wise first needed to understand what things are before how to make the best use of them, and that while the sages could certainly teach what can be done and how they do it, it’s one’s own Perfect Nature that teaches the how, what, and why of what each individual should best do for themselves.  Perfect Nature is the solution to the intractable problems of life that no sage, philosopher, or teacher can answer: as Hermēs says, Perfect Nature is that “by which is understood that which cannot be otherwise be understood at all, and from which workings proceed naturally both in sleep and in waking”.  The Perfect Nature is the perfect teacher, the one teacher who can truly teach us what is best and in the best way above and beyond any other.  It’s just that the Perfect Nature still needs us to learn about the world first so that we know how to properly interact with it; after all, you can’t build if you don’t have raw materials to build with.

In this, there are intensely strong parallels between Perfect Nature and True Will, as well, from a modern perspective.  If the Thelemic concept of True Will is “the true purpose of the totality of one’s being” and that “its discovery is initiation….and its nature is to move continually”, that it is “the true expression of the Nature, the proper or inherent motion of the matter concerned”, then to live according to one’s True Will is to fully realize the purpose, method, means, and aims of one’s proper and best life, as accorded to us by Divinity.  This, too, then is also what Perfect Nature does in virtually the same way, taking the influences of our ruling planet and refining them, joining them with divine methods to accomplish that which is best for us.  And, if we’re to take Hermēs at his word at the end of this chapter of the Picatrix, Perfect Nature really is the solution to all the problems of the wise: how science and philosophy can be joined, what the root is of science and philosophy individually and together, and how the secrets of science and philosophy may be opened to us.  Not just how or what, either, I suppose, as the Perfect Nature does more than merely tell us these things; it informs (forms within) us, it instructs (builds within) us.  After all, as Ṭumṭum al-Hindi says in the Atallah/Kiesel translation of the Arabic Picatrix (this doesn’t appear to be in the Latin Picatrix, minor edits for clarity and structure):

…when you first start to look inside of yourself to your managing spirit that connects you with your star—and that is the Perfect Nature that Hermēs the Wise mentioned in his book saying “the microcosm”, in which he meant the human—his soul would be in a similar position to that of the stationary Sun in the sky that shines with its light on the whole world.  Just so does the Perfect Nature spread in the soul so its rays connect with the power of Wisdom and pulls it until it is centered in the soul in its own proper place, just as the Sun pulls and directs the rays of the cosmos to hold itself up in the heavens.

Remember what we said earlier about our inverted vignette, how instead of Hermēs digging in a pit for the four powers of Perfect Nature, he looks to the four pillars of Heaven (or the four corners of the World) to obtain them?  If Hermēs attaining the power at the top of the heavens to still the winds is effectively him reaching his Perfect Nature, and if the top of the vault of Heaven is supported by its pillars, then we see that the relationship one has with one’s Perfect Nature is reliant upon building and refining those four spiritual powers, “just as the Sun pulls and directs the rays of the cosmos to hold itself up in the heavens”.  The Perfect Nature is self-sustaining, providing its own support, much like a spiritual singularity: once you have it, so long as you do not utterly shut yourself off from it, you’ll be set on your proper path to perfect your nature and fulfill your true will.  This, however, is still Work—it is the Work, which is why this ritual is not just a once-and-done thing, but something to be done periodically to continually maintain a relationship with your Perfect Nature in an intimate and personal way, as opposed to the subtle and suggestive ways.

This leads me to think about one more thing about the image of the City of Adocentyn from book IV, chapter 7 of the Picatrix: the central color-changing citadel.  Consider the similarity we have here with our vignettes: a deep pit with a central image and four secrets buried around it (or, rather, the apex of Heaven with the four pillars of Heaven supporting it), and a central citadel in a beautiful city guarded by four powerful gates.  To me, the symbolism would link the Perfect Nature itself with that central citadel, being able to harmonize to the planets (though always linking one most to one’s own ruling planet).  Protected by the four gates and empowered by the central citadel, “the inhabitants of the city were made virtuous and freed from sin, wickedness, and sloth…its people were most deeply learned in the ancient sciences, their profundities, and secrets, and in the science of astronomy”.   Doesn’t this all sound awfully similar to the benefits of communing and working with one’s Perfect Nature?  While I’m not sure whether or not it was written to this intent, it’s starting to sound a lot like that the City of Adocentyn, the Spiritual Hermopolis/El-Ashmunein/Khemenu, while it may well have existed in the mind of the author of the Picatrix and in myth generally, can be read as a strong metaphor for the perfection of one’s own spiritual life.  In working with and living in accordance with our Perfect Nature, we build our own internal Adocentyn of the soul, lush and abundant in life, wisdom, and wealth.

There is one final lingering problem, though: what do we make of sleep?  We know that Ibn Khaldūn in his Muqaddimah gives the four names “Tamāġīs, Baġdīswād, Waġdās, Nūfānāġādīs” (really, a variant thereof, “tamaghis ba’dan yaswadda waghads nawfana ghadis”, which may or may not be Aramaic in origin) as an incantation one uses before sleep to obtain a vision of Perfect Nature, apart and away from any rite of communion or sacred feast, and we also know that Hermēs Trismegistus received his first vision of Perfect Nature in a dream.  Dream/trance states are important for continuing one’s work with Perfect Nature, just as it was for Hermēs and Poimandrēs all the way back in the Corpus Hermeticum, and gives us a means to continually remain in contact beyond a yearly or semiyearly ritual.  It’s the constant work, the constant development, the constant communion we remain in that allows such a relationship to truly flourish—again, we see similar ideas crop up time and again in any culture or magical tradition that involves the presence and aid of an agathodaimōn, genius, tutelar, guardian angel, etc.  Big rituals are good, but it’s the small, quotidian stuff that should never, ever be neglected.

Despite the relatively late text of the Picatrix, at least as far as classical Hermetic stuff goes which the Picatrix does not properly fall into compared to other works like the Corpus Hermeticum or Asclepius or Stobaean Fragments, we find in this chapter of the Picatrix something that’s so starkly, obviously Hermetic, both in tone and content, augmented with a culturally-shifting evolution from classical pagan to (then) modern eclectic practices of spiritual works, here combining the secrets of divinity with astrology, alchemy, magic, and many other practices, almost in a seamless way.  Sure, the Perfect Nature of the Picatrix may not be the Poimandrēs, but the sentiment here is so close and familiar as to be easily understandable.  The Perfect Nature of the Picatrix is the Picatrix’s own take on one’s genius spirit, and as such, should certainly be considered one possible route to attain this crucial relationship so vital to the well-being, spiritual development, and ultimate success of any magician, philosopher, or sage—or, indeed, anyone at all.

And yes, the ritual is up on its own page for easy access under the main menu: Rituals → Communion of Perfect Nature

Three Prayers for Times of Illness and Disease

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

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

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


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

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

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

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

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

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

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

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


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

A Simple Hermetic Prayer Rule

I’m not sure what a Hermetic parallel to Christian primitivism would be, especially given how little we know about actual Hermetic practices on-the-ground in the early part of the first millennium, but maybe something like this could be considered.

Like how I recently introduced a new prayer, the Praise of the Invisible and Invisible God based off Book V from the Corpus Hermeticum, I’ve been combing through other parts of the classical Hermetic corpus to come up with other prayers to recite.  What survives is largely philosophical, but there are occasional praises of God, exhortations of praise or prayer, and other exclamations of faith that dot the Hermetic literature.  We already pointed out a lengthy one from Book V not too long ago, but there are others, as well, and a few outright prayers, too, like the famous prayer from the end of Book I from the Corpus Hermeticum to the Prayer of Thanksgiving from the Asclepius, or the Perfect Sermon which also makes an appearance in the Nag Hammadi texts.  I’ve been experimenting with the explicit prayers that appear in the Hermetic canon, but I’ve even been coming up with others only based on it, even making my own kind of “Hermetic Mass” based on Book XIII (which talks a lot about the tormentors and blessings of the various spheres of the cosmos).

So far, as far as raw material to come up with new prayers goes, Book I is probably among the most fruitful.  It’s this very book of the Corpus Hermeticum that is named after Poimandrēs itself (though many translate this to “Shepherd of Men”, following Ralph Marcus, I favor a Coptic interpretation of this as “Reason of Sovereignty”), a testament of Hermēs Trismegistos himself when he obtained the divine vision of the creation of the cosmos and passage of souls, and how to achieve henosis both in this life and in the afterlife.  It’s at the end of this that Poimandrēs exhorts Hermēs to go forth and save the human race from the torments of their mortality (Copenhaver translation, and also note my italicized text in that last paragraph):

As he was saying this to me, Poimandres joined with the powers. Then he sent me forth, empowered and instructed on the nature of the universe and on the supreme vision, after I had given thanks to the father of all and praised him. And I began proclaiming to mankind the beauty of reverence and knowledge: “People, earthborn men, you who have surrendered yourselves to drunkenness and sleep and ignorance of god, make yourselves sober and end your drunken sickness, for you are bewitched in unreasoning sleep.”

When they heard, they gathered round with one accord. And I said, “Why have you surrendered yourselves to death, earthborn men, since you have the right to share in immortality? You who have journeyed with error, who have partnered with ignorance, think again: escape the shadowy light; leave corruption behind and take a share in immortality.”

Some of them, who had surrendered themselves to the way of death, resumed their mocking and withdrew, while those who desired to be taught cast themselves at my feet. Having made them rise, I became guide to my race, teaching them the words—how to be saved and in what manner—and I sowed the words of wisdom among them, and they were nourished from the ambrosial water. When evening came and the sun’s light began to disappear entirely, I commanded them to give thanks to god, and when each completed the thanksgiving, he turned to his own bed.

Within myself I recorded the kindness of Poimandres, and I was deeply happy because I was filled with what I wished, for the sleep of my body became sobriety of soul, the closing of my eyes became true vision, my silence became pregnant with good, and the birthing of the word became a progeny of goods. This happened to me because I was receptive of mind—of Poimandres, that is, the word of sovereignty. I have arrived, inspired with the divine breath of truth. Therefore, I give praise to god the father from my soul and with all my might:

After this, Hermēs recites his famous prayer itself, which has been a staple of mine and many other Hermeticists’ practices, a beautiful bit of devotional speech and supplication.

It’s the latter two paragraphs there that I took another look at, and considered that those would be excellent to base a prayer on.  Consider: Hermēs reaches out to those who seek after Truth, and “sowed the words of wisdom among them, and they were nourished from the ambrosial water” (i.e. water of immortality), after which those same people give thanks to God.  And after that, Hermēs himself gives thanks for “what [he] wished” (or prayed) for: his bodily sleep became sobriety of the soul, his eyes’ closing became true vision, etc.  And then, because of all that, he gives his famous “Holy is God…” prayer, a kind of “Threefold Trisagion”.

So I sat with this a bit, extracted the important bits, compared the translations of Scott, Copenhaver, and Salaman along with the original Greek given in Scott, and, after a good bit of writing and rewriting, I came up with the following prayer:

Sow in me the words of wisdom, and nourish me with the water of immortality.
By this, for this, and for everything, I give unto you my thanks.

May the sleep of my body become the sobriety of my soul.
May the closing of my eyes become true vision of Truth.
May my silence become pregnant with the Supreme Good.
May my birthing of the Word become the generation of true wealth.

Let me be receptive to the Nous, the Sovereign Knowledge,
that I may be inspired by the divine breath of Truth,
that I may praise God with all my soul and all my strength.

This actually works fairly well, in my limited experience trying it out, as a prayer in its own right, especially before using before the Threefold Trisagion.  The thing is that it’s very much directed towards being used before one retires to bed at night, what with the references to sleep and closing one’s eyes, as well as the original context of the content being used before people “turn[ing] to [their] own bed[s]”.  If this is a prayer that would best be used in the evening before sleep, what about one in the morning when one rises from sleep?  Easy; note the italicized parts below:

Sow in me the words of wisdom, and nourish me with the water of immortality.
By this, for this, and for everything, I give unto you my thanks.

May the rousing of my body become the awakening of my soul.
May the opening of my eyes become true vision of Truth.
May my speech become fruitful with the Supreme Good.
May my birthing of the Word become the generation of true wealth.

Let me be receptive to the Nous, the Sovereign Knowledge,
that I may be inspired by the divine breath of Truth,
that I may praise God with all my soul and all my strength.

This also works well as a morning prayer unto itself, but again especially so when followed by the Threefold Trisagion.  But there’s something else we can add, as well: the Prayer of Thanksgiving from the Asclepius.  Note how in that penultimate paragraph above from Book I that, after Hermēs gives his teaching to people, he “commanded them to give thanks to god, and when each completed the thanksgiving, he turned to his own bed”.  This means that, after the first two lines of the two derived prayers above, we could recite the Prayer of Thanksgiving, then continuing with the rest of the prayer, then finished by the Triple Trisagion.

On top of all this, we can take inspiration from the last part of the Asclepius that gives instructions on prayer (Copenhaver translation):

As they left the sanctuary, they began praying to god and turning to the south (for when someone wants to entreat god at sunset, he should direct his gaze to that quarter, and likewise at sunrise toward the direction they call east), and they were already saying their prayer…

My big issue with this is turning to the south, since the Sun doesn’t set in the south, yet the Asclepius says to face the south while also saying one “should direct his gaze to that quarter” where the Sun is setting.  My guess would be that the use of “south” here was a mistranslation or mistransmission in the text, and it should say “west”, maybe “southwest” to reflect a more realistic setting of the Sun for places in the northern hemisphere, especially between the autumn and spring equinoxes—yet in Book XIII of the Corpus Hermeticum, Hermes tells this same thing to Tat before he imparts the Secret Hymn, the Initiatory Hymn of Silence (note the italicized part):

Be still, my child; now hear a well-tuned hymn of praise, the hymn of rebirth. To divulge it was no easy choice for me except that I do it for you, at the end of everything. Hence, it cannot be taught; it is a secret kept in silence. Therefore, my child, stand in the open air, face the south wind when the setting sun descends, and bow down in adoration; when the sun returns, bow likewise toward the east. Be still, child: …

So, yeah, we really should be facing the south for sunset/evening prayers.  In this light, keeping in mind the Egyptian context here of Hermetic texts, it makes sense: the Way of Truth of Hermēs Trismegistos is also a Way of Life, and the direction of the West was the direction of the lands of the dead, and so inappropriate for prayers of immortality to the immortal God.  (Why, then, the direction of North wasn’t used, the direction of immortality itself, is not something I’ve puzzled out yet, but I’m tired, so it can wait.)

In either case, let’s take inspiration from this for our prayer routine above.  In the morning (ideally at sunrise), we’d say the morning prayer (with Prayer of Thanksgiving in the middle and Threefold Trisagion at the end) facing the east, and in the evening again (ideally at sunset) with the evening prayer (again with the Prayer of Thanksgiving and Threefold Trisagion) facing the south (though, if one is in the southern hemisphere, one should probably face the north instead).  Following the practice given in Book XIII as noted above as well as in the Asclepius, prayers are best made “in open air” (cf. “as they left the sanctuary” in the Asclepius), starting from a standing position, and bowing during adoration (e.g. the Secret Hymn, the Threefold Trisagion, etc.); prayers with words should be said aloud, audibly if not in a low voice, while prayers without words would be said in silence.  If standing is not possible, kneeling would be fine, prostrating instead of bowing at the appropriate times; which is my own personal preference, especially if indoors, and even more so if meditation, contemplation, readings, or other prayers are to be said either before or after this.

So there’s that: a simple prayer rule for devotional Hermetic practice, derived entirely from the classical Hermetic canon.  Short, elegant, straightforward, earnest; what more could one want, even if only to start with as a seed for extended or more elaborate prayer practices of Hermetic theurgy and henosis?  It’s something otherwise detached from any other religion or spiritual practice, and, perhaps most importantly, uses the actual words of Hermēs Trismegistos for our own prayers, and to repeat those same words (or to use them in a similar way) for following the Way of Hermēs is a powerful practice, indeed.

Speaking of “following the Way”, there’s something else I was considering.  We used that excerpt from Book I of the Corpus Hermeticum to create those evening and morning prayers above, but we focused on the latter two paragraphs of the excerpt for that.  The first two paragraphs, on the other hand, take a distinctly different tone: that of a call to wake up, a call to the Way of Truth that Hermēs Trismegistos began to teach at the instruction of Poimandrēs.  Like Buddha going around from town to town with the call of “Anyone for the other side?” or the Islamic adhān calling Muslims to prayer, similar language could be used as a preliminary…perhaps not “prayer”, but reminder of what it is to follow the Way and why we should do so.  Though I doubt there are many communities that would need such a grand call, it could be useful before both individual or group practice before any major Hermetic theurgic undertaking, even (or especially) those that rely on heavier PGM-style magic and ritual.  To that end, I figured I’d end this post by sharing my rewrite of Hermēs’ original call, based again on comparing the older translations of Scott, Copenhaver, and Salaman amongst each other:

O all you children of mankind, o all you born of the Earth, o all who you have given yourselves over to drink and sleep in your ignorance of God! Make yourselves sober, cease your drunken sickness, end your bewitchment by unreasoning sleep! Why have you given yourselves over to death, since you have the power to partake of immortality? You who have wandered with Error, you who have partnered with Ignorance: think again, and repent! Be released from the darkness, take hold of the Light, take part in divine immortality, leave behind your corrupt destruction! Do not surrender to the way of death by your mockery or distance, but come, rise, and be guided on the way of life!

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!