2.4. Ceremonies and Events⁑
Besides daily prayers and regular offerings that one might make on one’s own, the work of the Hermetic Synaxis consists of a series of heortai “feasts” (sing. heortē), special events of offering, ritual, or other ceremony or meeting that go beyond mere daily works. Depending on the type of event, some occur frequently, some at different points of the synodic or sidereal lunar month, some based on the Sun’s progression through a sign of the Zodiac, or the like; others occur less frequently, like seasonal or yearly events.
Not all events are of the same level of importance, and so not all events are required to be celebrated. Only the monthly events of the Katharsis, Iasis, and Synodos and the yearly event of the Hypsōsis are considered to be the most important to be celebrated for all participants in the Hermetic Synaxis, and of them the Synodos is the greatest. However, there are a wide variety of other events which may be engaged in as one chooses; they are all encouraged to be celebrated and participated in as one is willing and able to do so.
In some cases, as with the Hermaia or Nekysia, some events have multiple options for how they might be timed according to one’s preference, extant cultural and religious practices outside of the Hermetic Synaxis, and other considerations. When multiple options are given, generally only one or a few might need to be selected rather than thinking that they must all be made use of, so long as one is consistent in their observations using their selected options. Although the Stoiba might recommend one option beyond the others, it is encouraged for all practitioners or communities of practitioners to evaluate their options and schedule their events in accordance with their own needs and customs. Doing so allows for the Hermetic Synaxis to become more integrated with or able to rely on other spiritual traditions as well as allowing individual custom and spiritual needs to flourish within a Hermetic context.
2.4.1. Celebrating Multiple Events Together⁑
Some events can be celebrated consecutively in the same overall process, e.g. making an offering to the Sun for a decanal ingress as well as to the Moon for a new phase. When performing such a combined celebration, the more common or simpler event should generally be celebrated first and ending with the rarer, more elaborate, more uncommon, or more important ones. For the most part, these include:
Lunar Hemerasia
Solar Hemerasia
Other generic offerings
However, there are other events that should be celebrated on their own, either due to their importance to the work of the Hermetic Synaxis, their requiring special ceremonial setup, or other concerns of purity or contamination. Events that should only be celebrated on their own include:
Katharsis
Iasis
Synodos
Hypsōsis
Ephorasia
Aiōneia
Greater Nekysia
Mourning Nekysia
Panthysia
Koinōnia
The Prōtokhronia should generally be celebrated on its own, but may combined with a Lunar Hemerasia or Solar Hemerasia that immediately follow the Prōtokhronia.
The following events may be celebrated on their own or as part of the Leitūrgia but not with other events, even if they are otherwise best done on their own:
Tykheia
Arkhēgesia of the Revealer, Teacher, or Students
Enkardeia
Anapodismeia
Propodismeia
Hypsōmeia
In general, any event that should be done on its own or as part of the Leitūrgia but not alongside otherevents should be scheduled so as to allow at least some time between them, e.g. a Panthysia in the morning and a Katharsis in the evening. If multiple such events need to be celebrated at approximately the same time, they should be done in sequence, starting and completing one before starting another.
2.4.2. Working On One’s Own or In a Group⁑
The workings of the Hermetic Synaxis are generally designed to be done equally well on one’s own or with one’s group, with the exception of the Synodos which can only properly be done with a group of at least four people. To that end, all non-Synodos scripts for the Hermetic Synaxis events are written to accommodate either approach, noting when involvement from others is required at various points, written from the vantage point of the leader of the event. All events require an event leader; if one works on their own, they are the leader by default.
When planning for such an event, one must decide which way to work, whether individually or with others, and to plan out their work accordingly. Whenever possible, one is always recommended to hold and attend events as groups best scheduled at a place and time accessible to all members of a group. However, if one has no group, if one cannot attend such a group event despite planning ahead for it, or if there is no willing leader to host a group event, then one may and should still proceed on their own instead. To prepare for any eventualities, one should always be prepared to perform an event on one’s own even if one is assured of their plans to attend such an event with their group.
When an event is held by a group, it is generally best for the group to limit participation in that event to members of that group only. However, if the group agrees to it, they may invite members of other groups or independent practitioners to participate on a case-by-case basis. Notable exceptions to this include:
The Hypsōsis should be limited to members of one’s group only.
The Synodos should be limited to members of one’s group only, except when a group needs members from other groups to participate so as to hold it with at least four people.
The Lesser Nekysia, Greater Nekysia, and Mourning Nekysia may allow anyone to participate unless decided otherwise.
The same considerations with groups also apply to retreats.
When an event is held independently, one may keep the event private for themselves alone or invite others to participate as they choose.
A distinct exception to the above is with the Koinōnia, a specific ritual of communion with a deity or daimōn. Because such a ceremony often involves an intimate experience with a particular spiritual entity and goes hand-in-hand with personal spiritual development, it is best done on one’s own regardless whether one belongs to a group or otherwise works with other people.
2.4.3. Eranos: The Pure Meal⁑
After every ceremony, meeting, or other event—or at least the non-minor ones if not all of them—it is recommended for one to partake of an eranos, a particular kind of communal meal as a means of formally closing the ceremony and returning to a non-ceremonial way of life. In nearly all cases, the eranos should be a vegetarian meal, i.e. a meal that contains no flesh, organ, blood, bone, or skin of any animal, whether beast, fish, fowl, or otherwise. If it is one’s own custom or the custom of one’s group, the eranos may be vegan beyond merely vegetarian, further ruling out dairy, eggs, and other non-lethally-derived animal products in addition to the above. Alcohol is not to be drunk with the eranos, even if wine was offered as part of a ceremony; besides water and fresh juice, other allowed beverages include but are not limited to milk, tea, coffee, soda, grain-based drinks, and the like. The eranos may or may not be eaten in front of the within the ceremonial space used for the ceremony, according to one’s own preferences or according to the custom of the group.
For a group, it is ideal for each member to bring a dish within their means for the eranos to be served potluck-style; however, if a group as a whole chooses to do so, they may have a meal catered instead. It is the responsibility of the event leader to oversee the eranos being set up, served, and broken down, although other people present should help as they are able, preferably staying afterwards to help clean up. If the eranos is to be catered, it should likewise be arranged by the event leader ahead of time and coordinated with the treasurer. Although food and drink brought may be of any cuisine, especially those favored by those in attendance, so as to hearken back to the Hellenistic and Egyptian roots of Hermeticism, it is encouraged to incorporate eastern Mediterranean cuisine as well as Egyptian dishes.
Besides allowing the body to nourish itself after ceremonies or other events in a way that facilitates purity and spiritual wholeness, having a communal meal after events also allows a group as a whole to eat a meal as siblings and colleagues in the Hermetic Synaxis, providing a time for everyone in a group to come together not just ceremonially but socially in a spiritual setting of joy and camaraderie. This can also be a time for discussions regarding spiritual work and development amongst those present, especially informal or impromptu ones. If it is the custom of a group, the eranos may take place before or during a presentation, lecture, or other such event for people to nourish their minds as well as their bodies. However, even if one performs a ceremony on their own or does not belong to a group with which to share the eranos, they should still take a moment to celebrate the ceremony and nourish their body thoughtfully and peacefully.
When the eranos is formally made, whether or not food was already offered separately to a deity or other spiritual entity, it is encouraged when possible to set aside part of the meal as a small offering to any gods, ancestors, or other spirits as one might be able to, especially if one has dedicated shrines or other customary places of offering to them at hand.
2.4.4. The Styloi: Katharsis, Iasis, and Synodos⁑
Every month, every member of the Hermetic Synaxis should engage in two rituals and two meetings as a minimum base practice. These four monthly events form the core workings that support the activities of the Hermetic Synaxis as a group and current and for which the Hermetic Synaxis itself is geared to propagate, and should be considered with the utmost respect and need for all people participating in it—hence the term Styloi “pillars” (sing. stylos).
Katharsis, the monthly ritual of purgation, held once a synodic lunar month preferably on the night leading up to the Conjunction of the Moon and the Sun, but may be done at any point between the Balsamic Moon to the Crescent Moon (a span of about seven days).
Iasis, the monthly ritual of remedation, held once a synodic lunar month preferably on the night leading up to the Opposition of the Moon and the Sun, but may be done at any point between the Gibbous Moon to the Disseminating Moon (a span of about seven days).
Synodos, the semimonthly support meeting, held twice a synodic lunar month preferably on the nights of both the Waxing Quarter Moon and the Waning Quarter Moon, but may be done on any night convenient closest to them between their respective Crescent and Gibbous or Disseminating and Balsamic phases (a span of about seven days) so as to not interfere with other events.
Ideally, the timing of the Styloi are timed precisely according to the phases of the Moon, but may be scheduled loosely around them if circumstances demand it, especially to accommodate other traditions’ timings or for individual schedules in a group. However, the flexibility only lasts a few days in either direction, and such grace periods should never overlap nor should the Styloi be done out of order, e.g. the Iasis for a given month should never be held after that month’s Synodos for the waning Moon. Note that, even though these events are timed according to the phases of the Moon, they are not themselves lunar events; the lunar month simply acts as a convenient and thematic means for timing these events.
The Katharsis and Iasis may be done on one’s own, but the Synodos is inherently a group activity that is done as much for fellowship and community as much as spirituality and communion; as such, a Synodos requires a minimum of four people. Any of the Styloi events, when held as a group, is recommended to only be attended by group members; however, if it is the custom of a group to do so, non-members may be permitted as well to the Katharsis and Iasis.
All the Styloi events should be done at every opportunity, even if one is on one’s own for the Katharsis and Iasis. However, among them all, the Synodos is to be considered a required event that all members of a group must attend if at all possible, being omitted only in extreme cases. If one must miss attending the Synodos due to an inability to go but is otherwise available, they should recite the prayers and readings of the Synodos on their own and engage in silent contemplation instead of group sharing or discussion, reading a text of their own choosing or the same text being read by their group (if known) if they are unable to attend a group meeting, even that of another group of the Hermetic Synaxis (with prior approval of both that group and one’s own).
If, for any reason, one does not participate in a given event (whether independently or in a group) within the appropriate timespan, they should endeavor to do it the next opportunity so as to not miss it again. After the daily prayer practice which provides for the “foundation” of the Hermetic Synaxis, the Styloi events provide the primary supports for its edifice; it is crucial to one’s well-being in the work of the Hermetic Synaxis that these be performed as regularly as possible.
2.4.5. Tykheia: The Communal Celebration of Agathē Tykhē⁑
Just how everything in the world has its own presiding divinity, so too do individual human beings. This divinity, the natal genius, is a sort of “god of one’s fate”, the spirit of one’s destiny and the very idea of their incarnation, the very logos of their life, and within the Hermetic Synaxis is also referred to as Agathē Tykhē, or the deity of “Good Fortune”. This entity is in command and knowledge of our fate while embodied in this life, and propitiating it is an ancient exercise in devotion and appealing to divinity to rectify, soothe, and overall improve our lot in life. Although the natal genius is not a transcendent entity that can grant us salvation from cosmic suffering itself, it is an important entity all the same as it relates to our own lives and our paths in the world, so coming to terms with it and learning more about one’s path from one’s own natal genius is another means of “know thyself”, and thus can be integrated into a Hermetic living practice.
It is ideal for a group to offer the Tykheia as a communal celebration of the natal genii of all its members approximately once a month, both as a means to improve the lot of everyone as a group as well as to cover those who may not have the astrological information available to ascertain specific information about their own individual genius.
There are two timing approaches to holding this monthly celebration:
Synodic approach: the second day of the lunar month, ideally reckoned from the First Sighting of the Moon, occurring once approximately every 29 or 30 days.
Sidereal approach: The day when the Moon is in the degree 0° Aries. Specifically, this is itself a window of time approximately 95 minutes long, but may be held within a day of this moment while the Moon is still in the first 12°51’ of Aries, occurring once approximately every 28 days.
For planning and scheduling purposes, a group may decide which approach to take according to their own custom and agreement, although the synodic approach is more recommended for its comparative regularity and synchronization with the Styloi events.
Instead of a monthly communal celebration, or in addition to the above if one chooses to celebrate either or both as an individual, one may also celebrate this privately and independently for their own Agathē Tykhē using a variant of the sidereal approach by selecting the time when the Moon is in the degree of the ruling planet of one’s nativity, e.g. if one’s ruling planet is Jupiter and Jupiter was at 12° Libra when one was born, then one would celebrate this when the Moon crosses 12° Libra.
2.4.6. Hēmerasia: Offerings to Mark the Times⁑
Over the course of approximately a month, there are a number of astrological phenomena that occur on a regular basis. Principal among these are the changes of the lunar phases and the ingress of the Sun into a new sign of the Zodiac or its decans. Each of these can be marked with a small offering, usually celebrated on one’s own as a part of one’s daily prayer routine at the first opportunity once the astrological event has come to pass.
The lunar phase celebrations are:
Last Sighting of the Moon, celebrated in the morning after the Moon’s last sighting before conjunction
Conjunction of the Moon with the Sun, a.k.a. Empty Moon or Dark Moon
First Sighting of the Moon, celebrated in the evening after the Moon’s first sighting after conjunction
Waxing of the Moon, celebrated at either the First Quarter Moon (approximately seven days after the Conjunction) or the Waxing Third Moon (approximately ten days after the Conjunction)
Opposition of the Moon with the Sun, a.k.a. Full Moon
Waning of the Moon, celebrated at either the Third Quarter Moon (approximately 21 days after the Conjunction) or the Waning Third Moon (approximately 20 days after the Conjunction)
When one considers a lunar month to begin is ultimately a matter of personal and group custom. Most lunar calendars begin the lunar month with the First Sighting of the Moon; however, it was ancient Egyptian custom to associate it with the Conjunction or, depending on interpretation of ancient texts, the Last Sighting of the Moon. However one considers a “New Moon” as the start of the month, it is this day and the day of the Full Moon that are the most important phases to celebrate, both on their own with their own offerings to be made as well as with the Katharsis and Iasis rituals that happen on (or around) those times. Likewise, when one recognizes the Waxing or Waning of the Moon as a distinct phase can likewise depend on custom, whether at the quarter moon or at the third moon.
The solar offerings occur approximately once every ten days, whenever the Sun crosses a 10° segment of the ecliptic as it enters a new decan. Every 30° of the ecliptic, it also enters a new sign, so while the decan it enters should still be recognized appropriately, so too should the sign itself, or otherwise other prayers and offerings made to celebrate the Sun entering into a new sign as a whole.
Because the change from one year to the next is also a marking of time and often considers astrological or astronomical events, also included in the Hēmerasia is the Prōtokhronia, or the Hēmerasia to mark a new year; more on this is discussed below.
2.4.7. Ephorasia: Offerings to the Solar Guardians for the Seasons⁑
At the equinoxes and solstices, it is recommended to make an offering to the Ephoroi, the Solar Guardians of the Direction, especially the one for which the Sun has just crossed at the appropriate time of day. Because the seasons are reversed in the southern hemisphere from the northern hemisphere, the corresponding time of year is likewise reversed to reflect the different seasonal progression.
Ephorasia of Sunrise for Erbēth of the Rising Sun
Northern hemisphere: the first sunrise after the March equinox
Southern hemisphere: the first sunrise after the September equinox
Ephorasia of Midday for Lertheksanaks of the High Sun
Northern hemisphere: the first solar noon after the June solstice
Southern hemisphere: the first solar noon after the December solstice
Ephorasia of Sunset for Ablanathanalba of the Setting Sun
Northern hemisphere: the first sunset after the September equinox
Southern hemisphere: the first sunset after the March equinox
Ephorasia of Midnight for Sesengenbarpharangēs of the Low Sun
Northern hemisphere: the first solar midnight after the December solstice
Southern hemisphere: the first solar midnight after the June solstice
Although the first appropriate solar turning point (sunrise, noon, sunset, midnight) after the given solstice or equinox is ideal, an appropriate solar turning point while the Sun is in the first decan of the first sign of the season (i.e. approximately within the first ten days of the solstice or equinox) may be used instead.
2.4.8. Hermaia: Feasts of Hermēs⁑
As the eponymous founder of Hermeticism and the primary teacher of the Hermetic texts, Hermēs Trismegistos is a prolific figure appearing in many different spiritual contexts and traditions, and is himself a syncretic figure between the Hellenic Hermēs and Egyptian Thōth. Although much of the work in the Hermetic Synaxis focuses on applying the teachings of Hermēs for our own development, due reverence and honor should be paid to Hermēs as the Teacher of Teachers and the Guide for the Way, without whom there would be no guidance but with whom all may be guided.
Outside the astrologically-determined Hypsōsis, there is no regularly-occurring celebration of Hermēs Trismegistos as such, but there are other festivals from other religious traditions in contact with the historical development of Hermeticism that can provide a set of festivals to celebrate Hermēs Trismegistos:
The Hellenic Feast of Hermēs, or simply the Hermaia, is observed as the fourth day of Thargēlion, the eleventh lunar month starting on or immediately after the June solstice (twelfth month in leap years with thirteenth months) in the classical Attic calendar.
This may equally be reckoned as the fourth day counting from the First Sighting of the Moon of the second lunar month prior to the lunar month starting on or immediately after the June solstice.
In either case, this is observed sometime between May 5 and June 5.
The Roman Feast of Mercurius, or the Mercuralia, is observed as May 15 on the Gregorian calendar.
The Egyptian Feast of Thōth is observed on the 19th day of the Egyptian calendar.
If one uses a modern calendrical approach (an “Alexandrian” approach), this is the Gregorian equivalent of 19 Thoout in the Coptic calendar, approximately around the Gregorian date September 29.
If one uses a sidereal approach (a “Hermopolitan” approach), this is the 19th day reckoned from the heliacal rising of Sirius, gauged either at Thebes in Egypt or from one’s own location. Note, however, that Sirius may be circumpolar for some locations on Earth, and may not have a sidereal rising for some locations.
One may also follow other customs, e.g. modern neopagan practices establishing this as the Gregorian date August 6.
The Abrahamic Feast of Enoch is observed on different days depending on religious tradition.
If one uses the Judaic approach, this is the Gregorian equivalent of 6 Sivan in the Hebrew calendar (the date of Shavuot), sometime between mid-May and mid-June.
If one uses the Coptic Christian approach, this is the Gregorian equivalent of 16 Parmoute in the Coptic calendar, approximately around the Gregorian date April 24.
For the Egyptian and Abrahamic Festivals, a group may decide which approach to take according to their own custom and agreement or all of the above, although the recommended approach is to use the modern calendrical approach for the Egyptian Festival and the Judaic approach for the Abrahamic Festival.
Although it is encouraged for a group to celebrate all Festivals of Hermēs as might be possible, recognizing the presence of Hermēs Trismegistos and the influence of Hermeticism in other religious traditions as well as their influence upon Hermeticism, a group may decide to celebrate one or only a few that they consider to be more important than the others if that is their custom. However, depending on group custom, because the Enkardeia, Hypsōsis or Hypsōmeia, and Arkhēgesia of the Teacher are either offerings or involve an offering to Hermēs in one form or another, these ceremonies also can be considered kinds of Hermaia as well.
Unlike the other ceremonies and events described here, there is no distinct procedure for celebrating the Hermaia; it is sufficient to celebrate Hermēs in some form at least once a year, whether or not one does so as an explicit work of the Hermetic Synaxis. Using the generic offering procedure is both acceptable and encouraged for making such an offering as a Hermaia within the context of the Hermetic Synaxis specifically.
2.4.9. Stilbōneia: Offerings for the Motions of Mercury⁑
Because Hermēs Trismegistos is a divine figure associated with the planet Mercury, matters pertaining to Hermeticism or Hermetic spirituality can often be more heavily impacted by the motions of the planet Mercury than others. Astrologically speaking, then, the planet Mercury should be seen as an important planetary patron of the works of Hermeticism generally and of the Hermetic Synaxis specifically. It is because of this that making particular offerings to Hermēs-Mercury as a planetary deity is encouraged, not only generally but especially for three important events that happen multiple times a year: the direct conjunction of Mercury with the Sun, the retrograde station of Mercury, and the direct station of Mercury. Although each of these events have their own procedures, they are collectively referred to as the Stilbōneia, the offerings for the planet Mercury. Although their overall format may be applied to any of the non-luminary planets, they are most important for Mercury itself.
2.4.9.1. Enkardeia: Mercury Direct Cazimi Offering⁑
When two planets are close to each other within a few degrees, they are said to be in conjunction or that they are conjunct with each other, where their influences are closely bound up with each other. The Sun, however, makes for a special issue because of how its light overwhelms all other planets: when a planet is between 8° and 15° to the Sun, it is said to be “under the beams” where the planet cannot be seen, and when a planet is between 1° and 8° to the Sun, it is said to be “combust” where the influences of the planet are considered to be burnt up. However, when a planet is nearly exactly aligned with the Sun, within 17’, it is said to be cazimi or “in the Sun’s own heart”, where the planet is significantly empowered and dignified. In addition to considering ecliptic longitude, some also further limit cazimi to be within 1° ecliptic latitude as well.
It is encouraged to thus make the Enkardeia of Mercury as a sort of “lesser astrological Hermaia”, to make an offering to Hermēs, in whatever guise one worships him, at a convenient time leading up to at the moment Mercury conjoins the Sun in direct (i.e. not retrograde) motion, without considering ecliptic latitude. Although the moment of the conjunction is the astrologically exact time to make such an offering, either the solar noon or the hour of Mercury immediately preceding the conjunction is acceptable and generally ideal in most circumstances. In addition to marking the halfway point between two retrograde periods (and so occurring as often as them, so approximately three times a year), this is a good time to pray for orientation, progress, and clarity with one’s work both internally and externally.
2.4.9.2. Anapodismeia and Propodismeia: Mercury Station Offerings⁑
When a non-luminary planet approaches the point of its orbit where it becomes closest to the Earth, it appears to slow down in its progression through the ecliptic before stopping, reversing course for a time, stopping again, then proceeding forward through the ecliptic. This appearance of backwards motion is called a retrograde period for the planet, which occurs with regularity; its normal forwards motion is called direct motion, and the points at which the planet appears to halt is called its stations (so that a planet “stations retrograde” when it stops from direct motion into retrograde motion, and “stations direct” when it stops from retrograde motion to direct motion). A planet in retrograde motion often has a number of its influences in a “backwards state”, where things that are normally exceptions become the rule for a time, reversals or inversions are common, and influences or trends tend to get muddled or conflicted.
Mercury’s retrograde periods are especially common, occurring for about three weeks at a time three or four times a year, and in popular culture continue to create an ongoing stir regarding its effects involving issues with travel, trade, technology, commerce, cognition, communication, and other Mercury-ruled things. Although sometimes overblown and with varying levels of influence depending on the person, given that Hermēs Trismegistos is a god associated with the planet Mercury, it does follow that things pertaining to Hermeticism or Hermetic spirituality can often be more heavily impacted by this astrological phenomenon than other spiritual traditions.
To that end, Mercury retrograde periods should be considered with special weight and caution for those in the Hermetic Synaxis, taking advantage of the time to review their state and well-being within the current, what progress they’ve made since the last retrograde period, what changes should be made or experimented with going forward, and the like. This is a fitting time to reread texts, review notes or ceremonial scripts, or otherwise go back over one’s path and tracing over one’s steps in one’s own sort of metaphorical retrograde.
It is encouraged to thus make an offering to Hermēs, in whatever guise one worships him, at a convenient time immediately prior to the planet Mercury stationing retrograde to seek his blessings, guidance, and protection during the upcoming period; such an offering is called the Anapodismeia. Likewise, it is also recommended to make a follow-up offering at a convenient time immediately following Mercury stationing direct again to offer thanks and praise to the god and welcome the planet Mercury back to direct motion in the natural flow of things, called the Propodismeia.
If one has an image of Hermēs and if one celebrates both the Anapodismeia and Propodismeia, it is appropriate to cover the image with a black shroud or veil for the duration of the retrograde, doing so as part of the Anapodismeia and removing it at the Propodismeia. During this time, it is best to avoid making offerings to Hermēs, or at least to not offer light or incense.
2.4.10. Arkhēgesia: Feasts of the Three Generations⁑
A specific series of three feasts should be held throughout the year to celebrate the three generations of founding forebears on the Way of Hermēs: Poimandrēs as the Revealer of the Way as the first feast, Hermēs Trismegistos as the Teacher of the Way for the second feast, and Tat with Asklēpios and Ammōn as the Students of the Way for the third feast. This gives due reverence to the primary personages to their divinities as founding heroes of Hermeticism, and are timed to correspond to the start of traditional Egyptian seasons of Flood, Growth, and Harvest. By loosely following a threefold agricultural cycle within an Egyptian calendrical reckoning, one may view Poimandrēs as the sower of wisdom and the onset of enlightenment, Hermēs as the cultivator of wisdom and tender of knowledge, and the Students as the reapers of learning and initiation that go on to provide new seeds for the sower to sow.
The focus of the Arkhēgesia is to make an offering to celebrate the mythic founders of the Way of Hermēs to seek their spiritual aid, support, instruction, and inspiration as one proceeds in their own studies and practice. In addition to this, it is also encouraged to do a devotional reading of the texts associated with them as teachers or which involve them as students. For instance, the Arkhēgesia for the Revealer may have a reading of books I or XI of the Corpus Hermeticum where Poimandrēs gives revelation and teaching to Hermēs Trismegistos, while the Arkhēgesia for the Students may have a reading of book XVI of the Corpus Hermeticum where Asklēpios writes a letter to Ammōn.
Depending on group custom, these may be reckoned in different ways:
Coptic reckoning: these feasts should be held on the first days of the Coptic months of Thoout, Tōbe, and Pašons on the Coptic calendar (approximately September 11, January 9, and May 9 on the Gregorian calendar).
Sidereal reckoning: more in line with the method used by the ancient Egyptians, these feasts should be held on the 1st, 121st, and 241st days reckoned from the heliacal rising of Sirius. Note, however, that Sirius may be circumpolar for some locations on Earth, and may not have a heliacal rising for some locations; in such cases, the Coptic reckoning is suggested instead.
For convenience and simplicity as well as standardization across multiple locations, the Coptic reckoning is recommended.
2.4.11. Hypsōsis and Hypsōmeia⁑
By far, the most important yearly event for the Hermetic Synaxis is the Hypsōsis, a ritual derived from the Nag Hammadi text Discourse on the Eighth and the Ninth, where Hermēs Trismegistos describes a simple astrological election to be done for the preservation and enshrining of a sacred text. This election is based on the exaltation of Mercury at 14° Virgo, a degree in the Zodiac where Mercury is considered to be extremely powerful. For the Hermetic Synaxis, if the daily prayer is the “foundation” of the work and the four Styloi events are the pillars that support it, then the Hypsōsis is the “roof” that it all comes together under and culminates towards. Unlike the Styloi events, which may be attended by non-members if the group permits, the Hypsōsis should only be attended by group members.
This event is held at most once a year sometime between August and October, when the planet Mercury is in 14° Virgo (i.e. the “fifteenth” degree of Virgo, since degrees of a sign start at 0° being the “first degree”) while the Sun is rising above the horizon (i.e. between sunrise and solar noon) while Mercury is direct. Due to the brief duration of Mercury being in this degree, not all locations may have a suitable time for this ritual every year if Mercury enters and leaves its exaltation degree while the Sun is not rising above the horizon. If Mercury goes retrograde over this degree (when it progresses over it direct, then again retrograde, then again direct), this ritual should only be done once, preferably the last time after Mercury has stationed direct again, although if the second time Mercury crosses this degree happens when the Sun is not rising above the horizon but the first time is, the first time may be used instead, avoiding the retrograde time entirely.
The Hypsōsis is the holiest ritual of the Hermetic Synaxis and so should always be done at every opportunity, if at all possible and planning ahead to ensure that one has the time, space, and resources necessary to perform it. If there is no valid time for the Hypsōsis a given location due to Mercury not being in its exaltation degree while the Sun is rising above the horizon, one should attempt to travel to a location where this would be the case. Otherwise, one should try to do this at the first available opportunity after Mercury has entered its degree of exaltation while Mercury is still in Virgo while the Sun is rising above the horizon. If this is not possible, some timing considerations may be loosened to ensure that one can perform it at all.
Because this ritual involves a vow and assumes a measure of spiritual development, not all people may be willing or able to engage with it. For such people, an alternative ceremony is prescribed, the Hypsōmeia as a simple offering to Hermēs Trismegistos as a sort of “greater astrological Hermaia”. This offering is to be performed during the same time window as the Hypsōsis itself. However, if the Hypsōsis was performed in past years, it should continue to be performed in future years unless one is absolutely unable to do so; in such a case, the Hypsōmeia may also be performed instead.
2.4.12. Aiōneia: The Offering to the Lord of the Pole⁑
In late classical Mediterranean and Hellenistic Egyptian spiritual traditions, the deity Aiōn was considered particularly important for both religious and philosophical reasons. The word itself refers to “eternity” or a conception of the totality of time and all-encompassing existence beyond cyclicity, and is especially important in some parts of Hermetic doctrine (especially book XI of the Corpus Hermeticum). As a kind of demiurgic deity and who was syncretized with other all-ruling deities from other religious traditions like Zeus, Sarapis, or the God of Abraham, Aiōn is equally important as being the god of the celestial pole, the axis mundi around which all things turn, marked celestially in the northern hemisphere by Polaris along with the constellations of Ursa Minor and Ursa Major.
The Aiōneia, the offering to Aiōn, may be made at any time, but especially so in times of need or crisis. However, the Aiōneia should also before any major undertaking or engaging in a new sphere of spiritual activity, e.g. before communing with a plane, sign of the Zodiac, or decan that one has never contacted before. The Aiōneia should be offered no more than once a month, however; if so, a good monthly time to do so is on the night before the Conjunction of the Moon and Sun when the sky is darkest, or when the Moon has conjoined the ecliptic degree of Polaris. However, an offering to Aiōn is involved in the Prōtokhronia offering (see below) in marking Aiōn’s role in reestablishing the cycle of the year, and offerings to Aiōn are encouraged as part of preparation when engaging in theurgic works of the fixed stars, signs of the Zodiac, or decans.
If at all possible, it is best to perform the Aiōneia outside at night facing the direction of the pole and when the celestial pole is clearly visible; if inside, it is preferred to perform the Aiōneia facing the pole, ideally at a window from which the pole may be seen.
2.4.13. Nekysia: The Feast of the Dead⁑
At least once a year, one should endeavor to dedicate a day to the commemoration and celebration of the dead, especially the dead of one’s family, faith, and friends, in an offering called the Nekysia. Although tending to the souls of the dead does not receive heavy emphasis in the Hermetic texts, there is still a notion of it present in a quiet way, especially when one considers Greco-Egyptian spirituality as a whole or those of various other traditions more broadly. Making a formal offering to those who have gone before us, whether as founding heroes of a tradition or our immediate predecessors whom we knew in life, is a good practice to remind ourselves not only of the cycle of life and death for all that exists in the cosmos itself but also of our place in it all, carrying on the work of our ancestors and passing it onto our descendants.
Because various traditions have their own dates for such an event, one can take inspiration from them and use similar ideas of timing within the Hermetic Synaxis for one’s own feast of the dead. Possibilities for this include, among other choices or customs:
The first day when the Sun is in Libra and the Moon is in Scorpio
Based on the Sun and Moon both being approximately in the Via Combusta in the ecliptic
May coincide in some years with the First Sighting of the Moon, or otherwise around it
The day of the sunset after the Last Sighting of the Moon immediately following when the Sun crosses 0° Scorpio (within 30 days after approximately October 21)
The Conjunction of the Moon with the Sun closest to the winter solstice (approximately within two weeks of the solstice)
The darkest night when the nights are longest
Any time at nighttime after the Last Sighting but before the First Sighting is acceptable
For the northern hemisphere, the December solstice is used; for the southern hemisphere, the June solstice
The tenth day of the tenth lunar month reckoned from the New Moon closest to the March equinox, coinciding approximately with the Jewish Fast of the Tenth of Tevet and earlier Babylonian notions of the spirits of the dead rising from the earth
The Full Moon of the seventh lunar month reckoned from the New Moon starting on or after the March equinox
Coincides with the Harranian offering of food for the dead and dying
May alternatively be reckoned as the (last) Full Moon while the Sun is in Libra
The Full Moon of the eighth lunar month reckoned from the New Moon starting on or after the December solstice, coinciding with the Chinese Ghost Festival
The Full Moon of the eighth lunar month reckoned from the New Moon starting on or after the June solstice
Coincides loosely with the ancient Greek Anthestēria
May be reckoned specifically as 13 Anthēsterion for the third day of the Anthestēria festival, specifically for the Day of Khytroi
The first day of the year in the Egyptian calendar (reckoned by the heliacal rising of Sirius or according to the Coptic calendar), together with the preceding five (six in leap years) epagomenal days
February 21, coinciding with the ancient Roman Feralia festival
May 13, coinciding with the ancient Roman Lemuria and Rosalia festivals
15 Shaban, coinciding with the Islamic festival of Shab-e-Barat
Halloween (October 31) plus the following days of All Saints and All Souls (November 1 and 2), or which may instead be reckoned astrologically instead by Sun crossing 15° Scorpio (approximately November 7)
If one participates in the Arkhēgesia, one may also consider planning three Nekysia as being the halfway points between them, e.g. on the first day of the months of Hathōr, Parmhotəp, and Epip. Such a scheme would then allow for conveniently commemorating three different groups of the dead: familial ancestors of blood and name, spiritual ancestors of faith and teaching, and cultural ancestors of labor and land.
Any one of the above dates or any other of importance may be celebrated for a Nekysia, whether on its own or as part of a series of Nekysia throughout the year. Besides these, one may also celebrate a Nekysia in the honor of individual people on the anniversary of their death. However, because of potential conflicts arising with other ceremonies occurring on or around the same time, it may be preferred to pick a timing that is not a Full Moon or New Moon for such an event, or which are offset by a day or two otherwise. While many other offerings and celebrations may be held concurrently, Nekysia should generally be held on their own apart from any other event, including one’s daily prayer routine. To that end, the foremost recommended date for holding the Nekysia by groups of the Hermetic Synaxis is the day of the sunset after the Last Sighting of the Moon immediately following when the Sun crosses 0° Scorpio (at least one day prior to the Katharsis for the upcoming New Moon); other Nekysia may be held according to the customs of one’s group as well as one’s other cultural, familial, or other spiritual traditions.
There are three kinds of Nekysia that may be made:
Lesser Nekysia, to be made at any time for the dead generally
Greater Nekysia, to be made once a year for the dead generally, or on the anniversary of someone’s passing
Mourning Nekysia, to be made within a month of someone’s passing
When the Nekysia is made for the dead generally more than once a year, only one should be held as that year’s Greater Nekysia, and the rest as Lesser Nekysia. When the Nekysia is made for a specific person on the anniversary of their passing (reckoned calendrically or by the ecliptic degree of the Sun), it is held as a Greater Nekysia regardless if a Greater Nekysia for the dead generally has already been made or will be made later that same year. When the Nekysia is made for a specific person within a month of their passing (reckoned calendrically or by the synodic lunar month, but ideally within a week), it is held as a Mourning Nekysia, similar to a Greater Nekysia but with a slightly different process. Only a Greater Nekysia for a specific person or a Mourning Nekysia may be held on the same day as another event, although not concurrently with them, or which may cause other events to be rescheduled to accommodate it. If a Greater Nekysia for a specific person or a Mourning Nekysia is made on the same day as another non-Nekysia event, it should either be held prior to them or in the opposite phase of the day (e.g. if a Katharsis is made in the day, the Nekysia should be made at night, and vice versa). If it is made on the same day as a Lesser Nekysia that was already planned, Lesser Nekysia is simply omitted and the Greater/Mourning Nekysia is done in its place; if it is made on the same day as a Greater Nekysia for the dead generally, the Greater Nekysia for the dead generally should be delayed by at least one day but no more than seven days.
Due to the sensitive nature of mourning, when a Mourning Nekysia is made, it is not recommended for someone surviving especially close to the departed or someone with whom there is a special group relationship to make the Nekysia on their own or lead the Nekysia in a group for the departed. In such cases, if at all possible, it is preferred to let the seniormost available member of one’s group make the Nekysia for the departed on behalf of the surviving with the surviving in attendance. If the Mourning Nekysia is held on the same day as another event, it is permitted for the surviving to abstain from the other event regardless of what kind of event it is, even if it is a Stylos ritual or the Hypsōsis. However, for the Greater Nekysia made for the person on the anniversary of their passing, it is both recommended and encouraged for the seniormost of the close surviving to make the Nekysia; if this Nekysia is held on the same day as another event, they should attend it as they normally would.
2.4.14. Panthysia: The Offering to All Spirits⁑
At least once a year but preferably more often (e.g once a season or once a month), it is recommended to perform the Panthysia, a general offering of light, incense, and water to all spirits without regard to their type, origin, or nature as a gesture of goodwill, friendship, healing, rehabilitation, reconciliation, and trust between the domain of humanity and the domain of spirits. Such an offering is best done outside with access to the ground, but may be performed inside if necessary.
There is no set time for the Panthysia, but it is recommended to schedule it for a time that does not overlap with another event. For instance, because the Ephorasia occurs on the equinoxes and solstices, it may be good to consider performing the Panthysia on the midpoints between them (when the Sun has crossed 15° Taurus, 15° Leo, 15° Scorpio, or 15° Aquarius). These roughly line up with (though are generally a few days later than) the “cross-quarter days” common in much of modern pagan practice (e.g. 15° Scorpio approximates Samhain).
2.4.15. Prōtokhronia: Hēmerasia of the New Year⁑
After the day with its daytime and nighttime cycle and the lunar month with its synodic cycle of phases of the Moon, the year is the next most easily-discernible cycle based on the seasons and the return of the Sun to the same place against the fixed stars. As a larger cycle of cycles, celebrating the Prōtokhronia, the New Year, may be an excellent time for refreshing and renewing oneself, one’s goals, and one’s work in tandem with one’s group. Because many New Year celebrations overlap with other astrological events, such events are encouraged to be celebrated in a group with extra pomp, offerings, and communal celebrations along with prayers and requests for blessings specifically for a forthcoming year of good health, long life, happiness, peace, stability, and progress on the Way of Hermēs, as well as setting of intentions or drawing-up of plans for the coming year. Such an event is also a good option, once other offerings are made accordingly for any astrological component to the New Year, to make a Panthysia to make peace with the spirits of the world around us to celebrate with them and seek their blessing for the new year as well.
Besides making offerings or other ritual works for the New Year, it is also heavily recommended to thoroughly clean one’s house generally as well as the one’s ceremonial space and altars, and to wear new clothes if at all possible for the New Year.
Although multiple ways to reckon a New Year are possible, it is recommended that a group decide on celebrating only one according to their custom.
2.4.15.1. Solar New Year⁑
The solar new year, as in so much of Western astrology and in the many cultures it has influenced, is the March equinox, approximately around March 21, when the Sun crosses 0° Aries on the tropical ecliptic into the northern celestial hemisphere and begins a new cycle through the twelve signs of the Zodiac and the thirty-six decans.
In addition to being of astrological importance, groups of the Hermetic Synaxis align the duration of their office terms according to the March equinox. For this reason, the solar new year also serves an important administrative purpose for groups of the Hermetic Synaxis, whether regardless of or in addition to other new year reckonings. Because of this, the solar new year is the most recommended approach for groups of the Hermetic Synaxis, as well as for independent practitioners in general.
2.4.15.2. Lunar New Year⁑
Cultures that use a lunar calendar based on the synodic lunar months have their own reckonings for a new year, but which usually synchronize with the solar year in the form of a lunisolar calendar. Such calendars start a lunar new year with the New Moon (reckoned according to their own rules) that is often closest or just after one of the turning-points of the year, e.g. the March equinox for the Hebrew calendar or the June solstice for the Attic calendar. However, while most years have twelve months, some years have an extra thirteenth month in order to keep the lunisolar calendar synchronized with the solar cycle. Due to how quickly it becomes uncoupled from solar or seasonal cycles, purely lunar calendars, like the Islamic Hijri calendar, are uncommon, and so are discouraged from use.
For historical and cultural ties to nearby Mesopotamian and Semitic cultures including the Ṣabeans of Ḥarrān along with other astrological concerns, when celebrated by the Hermetic Synaxis, the lunar new year is recommended to begin with the First Sighting of the Moon immediately following the moment the Sun crosses 0° Aries.
2.4.15.3. Astro-Mythic New Year⁑
As an alternative to the lunar or solar calendars above, one may consider the Hellenistic device of the Thema Mundi, a mythological horoscope for the creation of the world where the Moon is at 15° Cancer, the Sun is at 15° Leo, Mercury is at 15° Virgo, Venus is at 15° Libra, Mars is at 15° Scorpio, Jupiter is at 15° Sagittarius, and Saturn is at 15° Capricorn, each planet in its domicile signs which establishes the planetary rulerships of the signs and the fundamental natures of the aspects based on the placements of the planets in relation to one or both luminaries. Although intended as a schematic and teaching device, it may also be used to establish a sort of cosmic or astro-mythic new year by marking the first sunrise after the Moon has entered Cancer and the Sun has entered Leo (the day on or around of the Last Sighting of the Moon for that lunar month).
2.4.15.4. Egyptian New Year⁑
The ancient Egyptian calendar was reckoned according to the heliacal rising of Sirius, when the star could first be seen shining in the early morning sky in the east just before the Sun rises, marking a time when Sirius could be seen in the nighttime skies for a time. This event was roughly in sync with the historical yearly flooding of the Nile, which itself allowed life to flourish in Egypt. Because the heliacal rising of a star is ultimately determined as a solar cycle (after accounting for precession), this sort of reckoning of a year is ultimately a solar year, although the specific date depends on one’s latitude on Earth, with some latitudes too far north or south not allowing for a heliacal rising at all. In Egypt, the heliacal rising of Sirius currently occurs in late July or early August.
However, in the Roman period, the Egyptian calendar became codified and tied to the Julian calendar, fundamentally a solar calendar, and is still in use by the Coptic Church today. The Coptic calendar is thus a descendant and continuation of the Egyptian calendar, and maintains the same overall structure and month names. From this, the Coptic calendar’s New Year occurs on or around September 11, although because of how leap days are calculated, this date will gradually shift by one day every century.
Because of its regularity and historical relevance, as well as standardization across multiple locations, the Hermetic Synaxis recommends the use of the Coptic calendar for Egyptian holiday reckonings. However, if a group’s custom is to use the heliacal rising of Sirius for their common location, then they may use that instead and judge dates accordingly for their location.
One feature of the Egyptian (and Coptic) calendar is the use of twelve 30-day months, with a thirteenth month of five days (six in leap years). These epagomenal days are considered a liminal time originally associated with the birthdays of various gods (Osiris, Hōros, Sēt, Isis, Nephthys), and which were also considered as much a time of rest between years as it was of danger and warding off misfortune. These days may be considered as part of an extended New Year’s celebration using the Egyptian (or Coptic) calendar.
2.4.15.5. Calendrical New Year⁑
Due to its common use for many centuries across the world for both civil and religious reasons, the Gregorian calendar provides a ready-made choice for reckoning the start of a year. Although devoid of astrological symbolism outside loose agricultural and seasonal reckonings, because many traditions and ritual celebrations of the New Year across many cultures have already accommodated the Gregorian calendar, it is also appropriate for those who wish to use it in the Hermetic Synaxis. Besides the Gregorian calendar, there are other calendars that are also used apart from astronomically-influenced ones, including the Julian calendar, Coptic calendar, and the like; these may also be used depending on one’s cultural background or context.
2.4.16. Koinōnia: The Rite of Spiritual Communion⁑
For the most part, the events described above may be done whether as part of a group or on one’s own, and follow a set schedule determined by astrological or calendrical cycles. The Koinōnia, however, is set apart from these as a more personal ceremony; rather than celebrating some particular event or festival, the Koinōnia is a ritual where one enters into communion with a particular deity, daimōn, or other spiritual entity, and principally among them all the seven planets and twelve signs of the Zodiac. This sort of work is a matter of one’s own personal spiritual development, a means to not just purify or sanctify oneself but to elevate and empower oneself in a conscious way, building on the pious celebration of other celebrations and bridging the gap between magic and mysticism to come into something more. Although the ritual itself may appear at first to be a simple offering with added prayers, the actual work of communion is what sets this apart from a mere offering of flame and incense and transforms it into a work of theurgy.
Because of this, there are no set times for performing the Koinōnia. However, there are guidelines for performing this, often following astrological rules of election or other considerations. Moreover, such a work is not to be considered a once-off event, but should be done repeatedly and on a regular basis in a balanced way with multiple forces.
2.4.17. A Note on Eclipses⁑
Eclipses happen in sets, where one or two lunar eclipses occur around a solar eclipse, which itself happens twice a year when the Sun approaches a lunar node and the Moon either reaches its conjunction or opposition with the Sun, and so also being at a lunar node, either the same or the opposite one respectively. Approximately six months after one solar eclipse (when the Sun reaches one of the lunar nodes), there will be another (when the Sun reaches the opposite lunar node). Eclipses are highly liminal and phenomenal times, when the light-giving luminaries of the sky go dark, mythically swallowed by a celestial dragon (represented by the lunar nodes) that consumes all before expelling it once more; as such, they are considered times as dangerous and unpredictable as they are ominous.
Because eclipses are tied to the lunar phases, one may already be celebrating the Conjunction, First Sighting, or Last Sighting around the solar eclipse or the Opposition at the lunar eclipse. However, due to the conditions of the event, it would be advised to light a long-burning candle before the event so as to leave a light shining throughout the eclipse, and to only make offerings one would otherwise after the eclipse has fully passed. It is otherwise advised to remain indoors, preferably with the curtains or blinds drawn and with the doors and windows shut, to avoid the shadow or dim light of an eclipse, and to also avoid eating or drinking anything for the duration of the eclipse or leaving out glasses of water or plates of food. Spending the time in a period of abstinence leading up to, during, and following the eclipse is also recommended, along with extended prayer, meditation, and contemplation during the eclipse itself, but otherwise one should avoid engaging in any ceremonial work. Once the eclipse has fully passed and the skies have returned to normal, it is encouraged to make a Panthysia so as to help settle, calm, and nourish any spirits troubled or disturbed by the eclipse, and any offerings that have been left out should be disposed of or refreshed immediately.
Because eclipses happen at the Conjunction and Opposition of the Moon and Sun, which is also roughly when the Katharsis and Iasis rituals are held, one should take care to not perform these rituals during the eclipses themselves, preferably holding them after the eclipse has finished or otherwise giving ample time between the ritual and the eclipse on either side. The same guidance should be observed for any other rituals that may coincide with an eclipse.