On True Praying (also, a thank you!)

After my recent post about why simplicity in prayer is not only a good thing but the only real thing there is in praying, one of my oldest friends commented on my Facebook page about how it inspired her that she can pray in her own way and still be heard in her prayers.  She was worried that if she didn’t use anything obviously deep or meaningful or profound that was written centuries or millennia ago that she wasn’t doing it right, but the words of Hermes Trismegistus helped calm her worries and reminded her of the right path of prayer.  That’s an important realization that I know I’ve had to have multiple times, and I know many others are being reminded of it, some for the first time, some for the eleventy-first.

Prayer is, according to the Oxford Dictionary, “a solemn request for help or expression of thanks addressed to God or another deity”, and ultimately comes from the Proto-Indo-European root *prek meaning “to ask, request, or entreat”.  Throughout countless millennia, ever since humanity has been aware of the presence of divinity in our world or in any other, prayer has been the central vehicle for communion with the divine, with or without sacrifice.  It is this unique act that we, as humans, are capable of in a way unlike any other living entity on Earth that allows us to seek communication and communion with higher entities than us through the use of our own higher faculties.  Heck, even the Catechism of the Catholic Church (part IV, section 1) defines prayer as “the vital and personal relationship with the living and true God”, and that it is “the raising of one’s mind and heart to God or the requesting of good things from God”.  When all other things are taken out of the equation, all religious action we undertake all boils down to a single essence: prayer.

Due to its importance in all religious work we undertake, humanity has been compiling and transmitting their knowledge of prayers to any number of divinities and entities from one generation to the next, whether by word of mouth or by the written word.  In my own work, I use prayers that have been in use for literal centuries or millennia, either in its original language or in a faithful translation into my own, from such varied sources as the PGM, exoteric and esoteric early Judaism, Catholic and Orthodox Christian traditions, Hermetic wisdom texts, Hellenic religious cults, and even some of my own original writings; you can see a small selection of what I have written down in my personal prayerbook over in the Prayers section of pages.  I sing songs passed down to me through multiple generations of slaves and migrants in languages I can scarce understand, and I recite scriptures from lineages and faiths that are literally in my ancestral and living blood.  All these prayers serve to open doors both in my mind and in the world around me, and I would be much poorer off if I had no knowledge of them.

It goes without saying that there is power in all these ancient prayers that come from before my time.  After being recited time and again by thousands or millions of people across countless cultures, lands, and eras, the combined faith and spiritual force that has been put into many of these prayers is overwhelming.  Even those that I’ve written have been used regularly, sometimes even daily, for years, and hold great importance and power even for myself and others.  Of course, the ones I’ve written barely hold a candle to those that have been passed down from one generation to the next of priests, magicians, and other religious people, especially those prayers that have been composed by sages and mystics far wiser and holier than I am, and those who actually knew what they were doing.

Using these prayers that both look and feel Powerfully Old has value for its own sake.  In many cases, such prayers were devised for a purpose, the wording exactly and precisely chosen to cause certain effects in ourselves and the world around us because of what they seek, express, and ask for.  In such cases, these “purposeful” prayers are indistinguishable from spells or conjurations; indeed, many spells and conjurations I use are identical in form, structure, and diction to what you might find used in the Roman Ritual or in a modern church service.  Simply by reciting these prayers with a true need and a sincere heart, even just once and that quietly, can produce powerful and wondrous effects in your life, and it helps to have an index of them handy just in case for a variety of services or needs; this is one of the reason why I maintain and carry with me everywhere my own enchiridion, my own handbook of prayers and rituals, just in case I need something specific for a particular purpose.

Even still, all that being said, reciting prayers that have been recorded and presented to you isn’t all there is to prayer.  After a certain point, the same prayers recited over and over, even if it starts out meaningful, can sometimes become meaningless, soulless, and empty; some people, after settling into a routine for the sake of routine, end up praying the same empty words as a routine.  This drains the efficacy and power of prayer, because all you’re doing is saying the words for the sake of saying the words because you’re used to saying them.  Other people like to keep “enhancing” their prayers by introducing longer and more elaborate phrases, in an attempt to keep the air flowing and trying to reclaim some of that initial wonder through more of the same, but this often misses the entire point of prayer.  This is pointless; as Jesus said in Matthew 6 (despite the context-appropriate disdain for “pagans”), “when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words; do not be like them, for your Father knows what you need before you ask him”. 

You don’t need to keep saying the same things over and over louder and louder to be heard.  Words alone are not the only part of the vehicle of prayer, no matter how old those words are, who said them first, or how many you use.  If your heart isn’t in the prayer, you’re just giving a soliloquy to be heard by yourself and nobody and nothing else; if you pray without heart, you’re not praying. 

In the end, all true prayer comes from the heart.  It’s that personal divine spark that sets off the holy fire that enflames us in prayer, within which we can become consumed and by which we can become refined into a holier state of being.  All these recorded prayers that we have at our disposal are meant to gather up the flames of the heart into a holy bonfire that reaches to Heaven and illumines our entire world; that’s why we have them, and why we use them.  We recite these old prayers with the intent that our hearts become a spiritual muscle, becoming stronger with each use, and which we use to elevate ourselves and our minds to the Divine; to recite them by rote without actually using the spiritual muscle of our heart is nothing more than going through the motions, which at best does nothing to make us stronger than we already are, and at worst leads us into the atrophy of despair, depression, and faithlessness.

So what are we to do, if the practice of reciting prayers eventually breaks down?  Simple: we don’t let it break down in the first place, because the intent of prayer should be fresh, pure, and strong each and every time you even reach for your cheatsheet or enchiridion of prayers.  Each word you say should be as if you’re saying it for the first time, each divine thought should be like fresh, clean, unused water splashed across your face and body.  Prayer is a vehicle, but our hearts and souls provide the fuel that keeps it going to our ultimate destination.  However, after a time, you’ll find that the vehicles you’re used to aren’t critical to the process; the fuel you provide through your heart and soul in prayer is the real power in the whole process that will eventually get you to where you need to be by virtue of themselves.  This fuel will self-ignite, and not only propel you further in your Work, but ends up consuming your entire self as fuel for the flames.  This is what I mean by “enflaming yourself in prayer”, and this is the true means of prayer, whether or not you recite something written down thousands of years ago or said anew for the very first time.  In the end, the two are indistinguishable.

The door to true communion with the Divine can only be opened by true, personal, intimate, private prayer, and the key to that door never looks the same twice.  The notion of spontaneous prayer here is key: it’s what simply comes out through the mouth from the heart, and is in many cases the seed from which all recorded prayers are grown. It is a genuine, in-the-moment expression of prayer that is not dictated by any rule or rhyme, but which simply happens.  It may be guided by frameworks of prayer instilled in the head through routine and habit, but it is intimately, completely personal how it comes out and becomes expressed.  If the old prayers handed down from time immemorial are elaborate carvings and breathtaking works of art made by the great masters of wordsmithing of ages past, this spontaneous prayer said in the moment is like a cluster of wildflowers bursting through the earth on the first morning of spring to bask in the Sun: it might look small and delicate, but it is a raw, unstoppable force of nature in its own right, and beautiful in its own pristine, unrestrained way.

Heck, at a certain point, even spoken or thought words stop being useful, and the real prayer starts becoming the rarefied, ideal thoughts behind any possible words of prayer that only the heart can wordlessly utter.  This is the idea behind the Hymns of Silence, which I describe as the highest kind of prayer humans can make.  These are the hymns and songs of prayer that even the angels sing unto God in praise, admiration, and gratitude, and which lie behind any and all prayer we can earnestly make.  Strip down true prayer to its core, and what you have are the Hymns of Silence: wordless, unspeakable, ineffable Love and Thanks for the Creator.

Of course, getting to the stage where knowing what the Hymns of Silence are, what they “sound” like, and how to “sing” them takes effort, just as any muscle requires training and time to develop.  I got a kickstart on that process through my planetary conjurations that culminated in the conjuration of the angel of the fixed stars, where even the usual physical tools and implements of magic stop being of use to us in a true astral realm.  However, whether you ascend through conjuration of the spheres or by climbing the ladder of prayer from Down Here to Up There, the result is the same: an outpouring from the heart of true communion with the Divine.  This is the real goal of true prayer, through which any desire can be effected, any hope expressed, any wish granted, any request made to the Divine.

Even for me, especially after being out of a prayer or spiritual routine for so long, recalling the ability to sing the Hymns of Silence and make true prayer is difficult.  Like I said, it’s like a muscle, and that muscle needs to constantly be used and strengthened in order to be of any use.  Still, I use the means at my disposal to open those doors again.  For myself in my own practice?  My own prayer routine looks like this:

  1. Wake up in the morning, and wash my face and hands in cold water (if I don’t take a full shower at this point).  Basically, a simplified form of ablution with khernips or other lustral water, and reminiscent of the process of wuḍū` for Muslims.
  2. Light a simple candle and recite a blessing over it.  I typically use the Trithemian Rite consecration of fire from this, but you can say whatever you like to consecrate the fire for the sake of holiness and divine presence and protection.
  3. Meditate for at least 10 minutes, if only to quiet the mind.
  4. Recite the Prayer of Hermes Trismegistus.
  5. Recite the Prayer of the Itinerant.
  6. Recite the Our Father, Hail Mary, and Glory Be.
  7. Recite a personal Prayer of the Geomancer.
  8. At this point, my heart and mind are focused and empowered enough to say a spontaneous prayer, which can take any form: gratitude for the days I’ve been given, hope for the day I’m about to face, seeking help to power me through my fears, or whatever else rises from the flame of my heart in prayer.

Eventually, the flame of my heart takes over, and begins burning of its own accord without being ignited by spoken prayers; this flame rises to my mind and sets off a conflagration of looking upwards to Heaven and simply Being in Prayer; this is the beginning to the Hymns of Silence, which (if I have enough time to spend) can go on indefinitely until the flame weakens and I begin to look back down to Earth and myself.  I know it sounds corny or mysterious, but I don’t have a much better way of describing how it feels.  It’s almost a trance state, uplifting in the same automatic way that the heat from a fire sends purified white ash upwards through convection.

Over time, these muscles of the heart become stronger, and it becomes easier to start the fire of prayer, going from a rousing, raging, holy blaze into a still, silent, sacred Light.  I’m working on that process day by day, and I hope to keep working on it to get even farther than I ever was, even when I was in a regular dedicated routine.  Like in anything else, dedication and resilience make for the best guides in the Work, and it helps make prayer truly effective like it does anything and everything else.


Also, dear reader, you may have noticed that there’ve been more changes to this website recently.  Thanks to all your generous support through donations, purchasing my ebooks and materia magica, and obtaining my divination and consultation services, I was finally able to secure the funds for a professional WordPress account!  Not only does this mean I finally got a proper domain name for the blog (https://digitalambler.com/, but you don’t need to update your bookmarks to use it!), but I got an even nicer site layout, all those invasive ads are gone, and a few other cosmetic tweaks have been made throughout the site to make it easier to read and navigate.  One of the really nice things is that it’s allowed me to revamp my Services page to actually look and feel useful, too, so if you’re interested in commissioning me for divination, consultation, ritual work, or other needs, go on over and take a look!

Plus, with the recent blog redesign, I consolidated and changed some of the Occult and Prayer resources through the top menu.  In addition, I also added a whole new page on the Headless Rite, which is more fully fleshed out and offers a full Greek original text, as well as a whole section of prayers from the Corpus Hermeticum, condensed from other posts around this blog for ease of reference.  Putting these out is a pleasure of mine, since I hope to make these resources more easily accessible for all who visit my blog.

Of course, keeping this website as functional and clean as it is (to say nothing of keeping my projects active to continue providing new and awesome content for my readers) will continue to take money, so please help continue supporting the Digital Ambler!  You can do this through any number of ways: checking out my Etsy store for my ebooks and materia magica, checking out my Services page for my divination and ritual comissions, or just buying me a coffee through Ko-fi!  Also, don’t forget my 20% off sale on all my divination services through Etsy through the end of January 2018!  All your support will help me keep my website beautiful, awesome, and helpful to myself, you, and the occult community as a whole!

Do you have any suggestions for improving or augmenting my services, supply of goods, crafts, or ideas for posts?  Is there anything glaringly awful about this website you’d love for me to fix, or anything you’d wish me to include for reference and ease of access?  Do you just want to send me a note of encouragement to keep up the Work, or want to say how my own Work has helped you in yours?  Feel free to send me an email through the Contact page and let me know!

With all my heart, thank you!

Lunar Grammatomantic Ritual Calendar

About a year ago, I first encountered grammatomancy, the Greek alphabet oracle, and just took it and ran with it.  I do a Daily Grammatomancy on Facebook and Twitter (or, at least, mostly daily, excepting days I’m off work or am not up for it), and I’ve even written an ebook on the topic that correlates the Greek letters to the different forces of astrology, the Greek gods, the angels, and many others.  Later on last year, based on my inspiration with my daily grammatomancy reading and watching a friend use the Mayan calender system for divination, I toyed around with the idea of applying the Greek alphabet oracle to a calendrical system of its own, making two variants:

Of the two, the lunisolar one is the more easily approachable and immediately recognizable as a calendar that the ancients might conceivably have used, especially when considered against the highly mathematical and rigorous solar variant.  Of course, the ancient Greeks had their own calendars, with the ritual ones largely based on the cycle of the Moon, so it made sense for me to base my lunisolar grammatomantic calendar on such a system, and given that the most data we have on such calendars comes from Athens and Attic culture, I based my calendar on the Attic lunar festival calendar.  The Attic calendar had several feasts and ritual days scattered throughout the month based on the myths of the gods, such as Hermes on the fourth day of the month, Apollo on the seventh, and so forth.  By straightforwardly connecting the letters of the Greek alphabet in my lunisolar grammatomantic calendar to the lunar festival calendar of Attica, we get something like the following:

Day
Name
Letter
Festival
1
New Moon
Α
Noumenia
2
2nd rising
Β
Agathos Daimon
3
3rd rising
Γ
Athena
4
4th rising
Δ
Heracles, Hermes, Aphrodite, Eros
5
5th rising
Ε
6
6th rising
Ϝ
Artemis
7
7th rising
Ζ
Apollo
8
8th rising
Η
Poseidon, Theseus
9
9th rising
Θ
10
10th rising
11
11th
Ι
12
12th
Κ
13
13th
Λ
14
14th
Μ
15
15th
Ν
16
16th
Ξ
Full Moon
17
17th
Ο
18
18th
Π
19
19th
Ϙ
20
earlier 10th
21
later 10th
Ρ
22
9th waning
Σ
23
8th waning
Τ
24
7th waning
Υ
25
6th waning
Φ
26
5th waning
Χ
27
4th waning
Ψ
28
3rd waning
Ω
29
2nd waning
Ϡ
Omitted in hollow months
30
Old and New
— (Ϡ if hollow month)

Pretty simple.  A civilized calendar for a more civilized age, I suppose, but it’s a little lacking for me.  I mean, it clusters most observances in the first week or so of the month with little to do later, and most of the gods and heroes it includes I simply…don’t work with.  I mean, my practice is going to necessarily be different than those of the classical Athenians even if I base some of my work off them, so it makes sense.  I recall Sannion developing his own calendar and observance cycle based on his own practice in the vein of a new system, which I believe (though he can correct me if I’m wrong) he’s using for his Thiasos of the Starry Bull; making a ritual calendar fine-tuned to one’s own practice, I believe, is a helpful thing indeed, and a few stray comments on Twitter inspired me to take a closer look at my own calendrical observances and system.  I mean, I have a ritual schedule in place, though it’s also all over the place, with daily, weekly, monthly, lunar-monthly, yearly, seasonal, and astrological observances, and honestly, it’s a mess.  Add to it, my day-to-day life with offices and commuting and aikido classes takes up a significantly large chunk of my time, and it’s not always possible to follow through with the plans I set for myself at the beginning of the year based on what else I need to do and how much sleep I can get (which is, as ever, not enough).

In my ebook on grammatomancy, I linked the letters of the Greek alphabet to the various gods of Greek religion based on their stoicheic correspondences of the elements, planets, and signs.  And since I also linked the letters to the days of the lunar month, it makes sense that I could link the gods to the days of the lunar month, as well.  However, so that it could suffice for me as a proper lunar grammatomantic ritual calendar, I also wanted to add in things specific to my practice or modern practice, such as a day to venerate the ancestors and mighty dead, a day to celebrate other forces that aren’t specifically gods, and the like.

  • For any given letter and its singular stoicheic correspondence, there are usually multiple gods that correspond to it; for instance, Khi, associated with Fire, can be attributed to Rhea, Hephaistos, Hekate, or Hestia equally well.  I associate each day with one god, perhaps with a closely-associated figure, such as Hermes with his son Pan, or a group of gods or spirits as a class.
  • Some of the days of the month are significant purely for their lunar symbolism, such as the dates of the New Moon, Dark Moon, and Full Moon.  Other rituals happen on these dates, but are not specifically nor necessarily associated with the celebration of a particular god.
  • Days of the month that have no letters associated with them (days 10, 20, and the final day in full months) have no rituals associated with them.  No letter, no stoicheia, no gods, no ritual.  These are basically dedicated break days, a kind of sabbath, or they can be used to clean up offerings and rituals from the preceding decade of days or prepare for the next.
  • Three days of the month (days 6, 19, and 29) are given the obsolete Greek letters Digamma, Qoppa, and Sampi.  These letters have no stoicheic correspondence, nor do they have any gods associated with them.  Since they were pirits of light, shadow, and the starsonce used and inherited from the Phoenicians, however, while they may be effectively missing from use, they’re not forgotten.  I’ve given these days to the ancestors, whom I divide into three groups: Ancestors of Kin (those related by name, family, marriage, and blood), of Faith (those of spiritual lineage, teachers, prophets, and tradition founders), and of the Great (culture heroes, saints, and other great people whose work has benefited our lives).
  • Although it might be expected that the seven days that have the seven vowels associated to them (days 1, 5, 8, 11, 17, 24, and 28) would be given to the gods that equate to the planets (such as Hermes for Epsilon on day 5), I normally invoke and make offerings to the planets on their corresponding days of the week (which is an unrelated cycle to this calendar).  Instead, I mark these days by honoring a set of powers I call “Guardians of the Directions”, kinda like Watchtowers of Enochiana or Archangels in the LBRP, but associated with the seven directions (east, south, west, north, above, center, below).  These are from my PGM explorations and daily energy work, which I’ve mentioned before, but they’re quite powerful forces in their own rights.  The Guardian at the center I associate with the word of power ΜΑΛΠΑΡΤΑΛΧΩ, or “MALPARTALKHŌ”, a word I’ve received for this direction when I don’t want to use my own Agathodaimon/HGA name, though it refers to the Agathodaimon generally.  These forces are closer to the earth than some of the other gods, and certainly closer than the seven planets, yet still distinct from the world itself and its own sets of spirits.  Their letter correspondences come from the directions one faces when working with the powers of the seven planets, themselves associated with the seven vowels, according to a ritual from the PGM that I’ve adapted to my own uses.  These seven powers, as the seven planets or seven archangels, form a synaxis, a coherent and unified group, that work together, so I figured I should recognize them and elaborate on their places in my life a little more than I do currently.  Sets of gnostic aeons, the seven planets as gods in their own rights (perhaps as titans?), the seven Sages of Greece, or similar entities might similarly be worshipped on these days, but I figure that the Guardians are good for now.
  • Although I tried to keep the five elemental letters associated with things close to their elements, these are basically the catch-all days for groups of spirits or deities, with the exception of Psi, given to Dionysus, since Psi’s associated stoicheion is spirit, not quite an element but not quite a celestial force, either, perfect for the god as I see it.
Day
Name
Letter
Festival
1
New Moon
Noumenia
Α
Erbeth
2
2nd rising
Β
Athena
Nike
3
3rd rising
Γ
Aphrodite
Eros
4
4th rising
Δ
Apollo
Asklepios
5
5th rising
Ε
Lerthexanax
6
6th rising
Ϝ
Ancestors of Kin
7
7th rising
Ζ
Hermes
Pan
8
8th rising
Η
Ablanathanalba
9
9th rising
Θ
Gaia and Oceanos
Spirits of land and water
10
10th rising
11
11th
Ι
Sesengenbarpharanges
12
12th
Κ
Zeus
Tykhe
13
13th
Λ
Demeter
14
14th
Μ
Hephaistos
15
15th
Ν
Ares
16
16th
Full Moon
Ξ
Persephone
Hades
17
17th
Ο
Damnameneus
18
18th
Π
Artemis
19
19th
Ϙ
Ancestors of Faith
20
earlier 10th
21
later 10th
Ρ
Hestia
Spirits of house and home
22
9th waning
Σ
Hera
23
8th waning
Τ
Poseidon
24
7th waning
Υ
Agathodaimon
25
6th waning
Φ
Nine Muses
Three Graces
26
5th waning
Χ
Hekate
Three Moirai
Three Erinyes
27
4th waning
Ψ
Dionysus
28
3rd waning
Ω
Akrammakhamarei
29
2nd waning
Ϡ
Ancestors of the Great
(day omitted in hollow months)
30
Old and New
Dark Moon

(Ϡ if hollow month)

(Ancestors of the Great if hollow month)

So, as a ritual calendar, that’s not too shabby.  It’s busy looking, of course, and if I were to give timai (honor, worship, service, etc.) to all the gods and spirits here listed, I’d be wrecking myself with overwork and more wine poured out than I could afford.  Happily for my health, that’s not the case, since I don’t give timai to all the gods.  I only wanted to show what a full ritual calendar made for my practice might look like theoretically; in practice, I’d make services only for those deities and spirits I work with or involve in my life.  This isn’t to say I don’t respect, say, Artemis or Ares, but I don’t involve them in my life as much as a hunter or a warrior would.  Plus, if I started working with a new god in this scheme, I’d already have a day allotted for them instead of having to cram them haphazardly into my schedule, which is my current MO and not a very good one at that.

So, given this schema, I’d be doing my daily offerings to the angels and planets as usual.  I’d be making offerings to the ancestors three days of the lunar month, plus the seven Guardians of the Directions; I’d also be making offerings to Hermes, Asklepios, and Dionysus as I do now, and I plan on working Aphrodite, Hestia, and Hephaistos into my routine.  At a minimum, then, I’d be making these special offerings 16 days of the 29- or 30-day lunar month, which’d increase to 21 days if I also include offerings to some of the other deities I’d like to work with once in a while: Zeus, the Muses and Graces, Hekate with the Erinyes and Moirai, Persephone and Hades, and the spirits of land and water.  It’d be a busy schedule, granted, but at least I’d have a good schedule to work with the gods in, and I could give them the time they need alone and separate from the others instead of being crammed in with a bunch of spirits on a Monday night after groceries when I have time.

The schema would indicate I’m focused on the Olympian gods in my worship, but that’s not entirely true; I only work with a handful of them, and their associations come from their links to the signs of the Zodiac, which I’ve associated with the “simple” consonants of the Greek alphabet (those except for Theta, Ksi, Phi, Khi, and Psi).  If a particular god, deity, or spirit has some sort of connection to one of these gods, or if they fall under the same realm, I might use the Greek grammatomantic day above to work with them if I can.  Also, of course, this only would be used for routine regular offerings, like what I do currently.  Yearly festivals, special observances, and the like are on their own cycle; the yearly Hermaia would still be kept on the fourth day of the tenth lunar month after the summer solstice, for instance, and so that would coincide technically with that month’s Apollo/Asklepios offerings.  Plus, I’d keep this system separate from the weekdays, which I use to work with the angels, saints, and other spirits that aren’t like the Greek gods or Hermetic ideas.

And, if I really wanted to get crazy with this, I could even tune this schedule into a straight 24-cycle of gods to worship all within a single day.  By taking a page out from my solar grammatomantic calendar idea, we can associate each of the 24 hours (diurnal and nocturnal as unequal hours, just like with the planetary hours, starting at dawn) with one of the 24 letters of the Greek alphabet, omitting the three obsolete letters of the alphabet.  Each hour could be given to one of the gods in a sequence, allowing for an intense full day of worship and rituals to honor all the gods and forces of the cosmos.  So, starting with Alpha at dawn, we’d honor Erbeth, then Athena, then Aphrodite, then Apollo, and so forth until the hour just before dawn the next day with Akrammakhamarei.  The ancestors wouldn’t be explicitly honored, but as they’re always with us and living through and by us, they’re already involved in every ritual, anyway.  This would be an intense working, though not one I’d likely perform for a while, and is mostly just a thought to toy with at the moment.

What about you?  Do you use a kind of ritual calendar to schedule or arrange observances and worship in your own practice?  Do you prefer to just go to the gods as needed or as felt?  Do you schedule things by the week, month, year, or at all?  Share your practices in the comments!

Praying the Benedicite

I’ve gotten into the habit of praying the Benedicite (“All ye works of the Lord, bless ye the Lord…”) as part of my morning prayers.  I was originally doing it a while back as part of my “extended prayer” days, like on Sundays or Wednesdays, but since I get a good feel from the prayer and since it goes by fairly quickly, I decided to just throw it into my normal prayer schedule.

For those who are unfamiliar with the prayer, it’s a prayer used in Catholic liturgy and in some Solomonic rituals (which is where I first saw it used in magic).  It basically exalts and exhorts all of creation in the celestial, terrestrial, and humane realms (or as I prefer to call them, the cosmos, universe, and world) to praise the Creator.  It was originally used in the Old Testament (Daniel 3:56-88), sung by the three Jewish youths Shadrach, Meshach, and Abednego while being preserved by an angel in a furnace.  The Song of the Three Children became a thanksgiving prayer, rejoicing in all of creation, and I use it partly for that and partly for praise.

I preface the prayer with the Paternoster and complete it with the Gloria Patri.  I build a complex visualization as I pray the Benedicite: at first, I start with just an all-encompassing Light, then as each verse is chanted I add in that image to the overall visualization, first building up the heavens, then the earth, then mankind, recreating in my own mind the entire world that I live, work, and Work in.  At the end, I sort of “release” the visualization into the actual world around me, overlapping the world with my visualization and linking them together.

At the end, I say a little extra, adding on my own exaltations to the Benedicite, exhorting my own self to praise and prayer:

O my Self, bless ye the Lord, praise him and magnify him forever.
O my Body, …
O my Soul, …
O my Spirit, …
O my Mind, …
O my hands and feet, …
O my comings and goings, …
O my actions and productions, …
O my sight and sense, …
O my blood and humours, …
O my voice and breath, …
O my emotions and feelings, …
O my dreams and visions, …
O my thought and reason, …
O my speech and words, …
O my divine spark, …
O my friends and family, …
O my associates and allies, …
O my colleagues and coworkers, …
O my entire life, sphere, and surroundings, …