2.6. Preparing for the Work⁑
Although the work of the Hermetic Synaxis is intended to be robust enough to allow anyone to engage with it wherever they are with whatever they might have at hand, it is still good to set some time aside to plan ahead and make preparations for embarking on such a path of practice. Those who are new to the work of the Hermetic Synaxis are encouraged to spend some time before beginning to gather a helpful cache of simple and easily-obtained tools and supplies, as well as to plan out what such a practice would look like in their own day-to-day lives to accommodate their own needs. Not everything needs to be prepared and ready at the start of everything, especially given the time afforded by simply reading and studying the necessary foundations of the Hermetic Synaxis specifically and the Way of Hermēs generally, but everything should be ready by the time one begins to pick up a ceremonial practice beyond making daily prayers.
2.6.1. Necessary Things to Procure⁑
In order to engage with the work of the Hermetic Synaxis, various things are needed. As a practice intended for householders, all such furnishing, tools, and other supplies are intended to be easily accessible, with very little being specialized or requiring hard-to-find objects. As a minimum set of items to procure or dedicate to the work of the Hermetic Synaxis, the following “shopping list” should be borne in mind. The list below may be thought of as a rough minimum, and is not intended to be exclusive, exhaustive, or prohibitive; depending on one’s work, other items, supplies, and the like may also be obtained for particular ceremonial needs as indicated. Further information of necessary or suggested furnishings, tools, supplies, and other goods is discussed in the chapter Establishing Sacred Space.
2.6.1.1. Furnishings and Tools⁑
Small table
The surface should be about or at least one square meter.
A side table or coffee table is acceptable if you plan to kneel, or a small desk if you plan to sit.
Neither a tablecloth nor altarcloth is necessary, but if one is desired, it should be made of simple white cotton or linen.
Seiza bench, kneeling cushion, or comfortable small chair
Whatever is appropriate for remaining at the small table for extended periods based on your personal ergonomics.
A prayer rug is not required but encouraged, especially if you plan to kneel rather than sit on a chair. If so, it should not be red, but black is acceptable, and it should have no words or images of buildings or other objects.
At least two sets of white clothes
Each set of clothes consists of a separate top and bottom.
Tops can include button-up shirts, tee shirts, blouses, tunics, etc., so long as they cover the shoulders and the midriff.
Bottoms can include pants, shorts, skirts, etc., so long as they cover the waist down to the knees.
One-piece outfits e.g. dresses or jumpsuits are not recommended.
Optionally, it is encouraged to also have:
White socks
White underwear
White headcoverings, e.g. scarves, shawls, or skullcaps
White shoes
Only one set of clothes is strictly needed, but one should always have a spare set in case the first becomes stained, torn, or lost.
Clothes should always be clean, in good condition, and ready to be worn.
Clothing should be loose, comfortable, and modest, covering the shoulders, torso, waist, groin, and upper legs.
Head, neck, arms from the shoulder down, legs from the knees down, and feet may be left exposed.
Having easy access to rub things on the chest, whether from below or above, is preferred for ceremonial reasons.
Avoid tight clothing that can leave you feeling constricted during ceremony, prayer, or meditation.
One large candlestick or candle lantern with a glass chimney or similar encasement
At least two small candlesticks
At least four small tealight holders
Matching nonporous white bowl and white plate
Aim for something at least as large as a cereal bowl, but no bigger than a serving bowl.
The plate should be large enough to cover the bowl as a lid, with the edge of the plate extending past the rim of the bowl.
A cup or goblet
Glass, white ceramic, or white stone are acceptable.
Stemless cups are acceptable.
A small lidded nonporous cup with lid
Clear glass, white glazed ceramic, or white porcelain are preferred.
A Chinese gaiwan (lidded tea bowl), sugar bowl, salt bowl, etc. can all be acceptable so long as they can hold liquid and of a reasonable size to drink from and easily hold with one hand.
At least one incense boat for incense sticks
The most a single ceremony might use is four incense boats, but one can always be made to suffice, or makeshift incense stick holders can be used instead e.g. small cups with rice or salt to support a stick vertically.
Incense censer for loose incense
Preferably with a handle or which it can be picked up while in use.
Trivet or fireproof coaster for the censer
Tongs for incense charcoals
Bell
Only one of some type is needed, but if possible, it is best to have one each of a handbell, singing bowl or chime, and sistrum or jingle stick.
2.6.1.2. Consumable Supplies⁑
Body soap to bathe with
Preferably unscented or barely-scented.
Using unscented or barely-scented shampoo, conditioner, antiperspirant, and the like is encouraged.
Toothpaste with baking soda
White cotton or linen string
White candles, e.g. emergency candles or Shabbos candles
White tealight candles
Either ones encased in a tin or bare are acceptable, so long as they are safe to burn.
Bulk incense sticks of a generally pleasing smell
Bulk loose frankincense, benzoin, or mastic incense
Self-igniting charcoal for loose incense
Olive oil
Extra virgin olive oil is ideal for its fragrance, but any type of olive oil is acceptable.
Dried bay laurel leaves
Bay laurel (Laurus nobilis) is most preferred.
Other bay leaves, so long as they are safe for culinary use, may be used.
Bay leaves should be the size of the thumb or smaller.
Honey
If one cannot have or use honey, then date syrup, maple syrup, agave nectar, or golden syrup may be used instead.
Avoid malted or grain-based syrups as replacements for honey.
Wine
Red wine is generally preferred.
If one cannot have or use wine, dark grape juice may be used instead.
Lighters
Matches
Fresh clean water
Tap water is acceptable if it is uncolored, unscented, and can be safely drunk.
2.6.2. Courses of Learning⁑
Because the Hermetic Synaxis is a holistic approach to engaging with the Way of Hermēs encompassing various aspects of mystic practice and spiritual development, there are many things to prepare for and begin doing, which can be daunting for those who are just picking up the work of it all. However, not everything needs to be done all at once; rather, one should work their way into the work, easing into various aspects of it and taking on what they can as they can allow for it. While the overall progression should be the same for everyone, the time one spends on each phase before proceeding to the next is ultimately up to one’s own level of comfort, skill, and availability. However, to provide a guide, this document lays out both the course of progression and a recommended time spent for each phase of development.
Because one can engage in the work of the Hermetic Synaxis on one’s own without a group or together with a group, these different contexts can allow for different courses. However, some standards remain for all people regardless of their context.
2.6.2.1. General Recommendations⁑
From the first day one commits to the work of the Hermetic Synaxis, their “start date”, whether one works on one’s own or in a group, the general course of progression (with special notes for solitary or group implementations given below) is:
Starting on one’s start date:
Begin one’s daily spiritual routine.
The Leitūrgia should be done at least once a day, preferably twice a day when possible. Prayer is a fundamental practice, and thus is considered an essential and required part of the Hermetic Synaxis.
In addition to prayer, one should also make daily salutations to the rising Sun and to one’s Agathē Tykhē and Agathos Daimōn every day.
Begin recording one’s spiritual development, thoughts, and practices in a journal.
Begin one’s daily practice of performing the Orkhēsis.
Although this should be done daily, try to perform it in full at least once a week while learning the form of it.
Begin reading and contemplating the classical Hermetic texts, whether or not one does so formally with the Anagnōsis procedure.
Begin reading and studying the Stoiba of the Hermetic Synaxis.
For the first sixty days from the Sun entering the first decan after one’s start date, undertake the cycle of contemplating the Epitomai as part of one’s Leitūrgia.
Instead of timing the Sun to degrees of the Zodiac for counting the Epitomai, a decanal calendar may be used instead.
Instead of using solar-decanal timing, lunar-phase timing may be used instead, reckoning according to third-phases of a synodic lunar month.
If desired, this may be continued indefinitely, but should be done for at least sixty days (approximately the first two lunar months).
For the first seven weeks from one’s start date, learn and contemplate the Askēmata.
Spend each week on contemplating a single planet’s vices and rules against them, starting from the Moon.
After the first seven weeks from one’s start date, starting with the next lunar month’s First Sighting, begin making Hēmerasia offerings to the Moon.
This may be done as part of one’s daily prayer routine or on their own.
At minimum, this should include either the Unseen Conjunction, First Sighting of the Moon, or Last Sighting of the Moon, depending on how one reckons the start of a lunar month.
Making Hēmerasia offerings for other phases of the Moon besides the start of a lunar month is optional but encouraged.
If desired, after the first three months of making Hēmerasia offerings to the Moon, they may be discontinued but are still encouraged to be done on an ongoing basis.
After the first seven weeks from one’s start date, starting with the next Sun ingress into a sign of the Zodiac, begin making Hēmerasia offerings to the Sun.
This may be done as part of one’s daily prayer routine or on their own.
One may wait until after the first round of lunar phase offerings to begin this, i.e. delay no more than two months.
If desired, after the first three months of making Hēmerasia offerings to the Sun, they may be discontinued but are still encouraged to be done on an ongoing basis.
After at least one month of making Hēmerasia offerings for both the Moon and the Sun, begin making other offerings.
Each kind of offering should be done at least once during one’s first year of practice.
Some offerings are not a single offering but sets of offerings. As such, each one of these should be made at the appropriate time over the course of the year.
Although there are different kinds of Nekysia offering, only the Greater Nekysia for the dead generally needs to be done once a year. The Lesser Nekysia may be done in addition to this if and when desired, but the Mourning Nekysia or Greater Nekysia for a specific person may be done only if called for.
The Panthysia and Aiōneia have no specific time for performing them, but should still be done at least once.
If desired, after the first year and after having made each offering at least once, making these offerings may be discontinued but are still encouraged to be done on an ongoing basis.
Other offerings besides the ones with specific procedures should also be made at one’s discretion using the general offering procedure.
After at least three months of making Hēmerasia offerings for both the Moon and the Sun as well as three months of doing the Katharsis and Iasis, begin doing the Koinōnia for the seven planets.
For the first communion ritual one has with a particular planet, aim to have the Moon waxing, the planet not combust (except for cazimi), and in a day and hour of the planet.
For other communions after the first, only the hour of the planet is required, but other considerations are still preferred.
If possible, it is also preferable to have the Moon also be fast, the planet in direct motion and fast, the planet visible above the horizon, and a Zodiac sign of the planet on the ascendant. Other electional considerations to have the planet dignified and strong may also be included, if desired.
It is encouraged that the Hypsōsis not be performed until one has performed twelve consecutive months of Katharsis and Iasis rituals, and has performed the Koinōnia ritual with each of the seven planets at least once. However, if one chooses, they may do it ahead of their planetary work completing accordingly, or they may simply make the alternative Hypsōmeia for it.
2.6.2.2. Solitary Course⁑
Ideally, one should start one’s work on the first morning after the First Sighting of the Moon on or after the March equinox; alternatively, should one reckon the start of a synodic lunar month differently, the Last Sighting or Unseen Conjunction may be used instead of the First Sighting. Besides this, the morning after any start of a lunar month would suffice. This morning is one’s “start date”, but does not count toward seniority should they later join a group.
For the week prior to the start of the lunar month, follow the Kanones of hygiene (full bathing every day), clothing, and abstinence (lax only).
Abstain from sexual activity, violent activity, lying, eating meat, and partaking in any intoxicating, stimulating, or psychotropic substances e.g. alcohol, caffeine, nicotine, or cannabis (only medically necessary drugs permitted as required for one’s health).
It is recommended to avoid large gatherings of people as well as leaving one’s home without a clear and necessary purpose.
Bathe fully and brush the teeth at least once a day with the prayers of ablution.
Dress in white clothes every day.
Recite the Hyposkhesis every day.
No later than the evening before the start of the lunar month, set up one’s altar (bōmos) and prepare one’s ceremonial collar (hormos).
Starting on the first morning after the start of the lunar month, follow the General Recommendations as given above.
Starting with any lunar month convenient during the first seven weeks after one’s start date, but no later than the first start of a lunar month after these seven weeks, begin doing the Katharsis and Iasis rituals.
If one delays performing the Katharsis and Iasis until after the seven weeks, they should spend the time between the Askēmata and the next synodic cycle (approximately one week) learning the rituals and preparing supplies for them.
Unlike offerings, the Katharsis and Iasis are a required part of practice, and so should be done every month regularly for as long as one engages in the Hermetic Synaxis.
Because one is without a group, there is no expectation of or means for engaging in the Synodos, which is inherently a group activity. However, if desired, one may read through the Synodos scripts and perform it as a solitary exercise as if one were in a group but on their own for it.
2.6.2.3. Group Course⁑
The date a member is formally inducted to the group is considered their “start date”, and seniority is reckoned from this point onward, regardless of how long they may have been practicing on a solitary course.
In general, new members of groups may take the General Recommendations above as a rough guide to their own development, but should attend all Katharsis, Iasis, and Synodos events immediately, adapting the above General Recommendations and Solitary Course considerations to their group situation accordingly. Beyond that, if it is the custom of a group to assign a mentor to new members, the new member should follow the instructions of their mentor (or of their group generally) as to how to develop themselves, how to set up a bōmos, when to take on new practices, whether certain practices should be continued indefinitely, or the like. If a group encourages it, they may also use the Solitary Course considerations as-is, or the group may provide its own.
A new member should not lead any group event or perform an event independently until they have participated in at least three such events led by someone else (e.g. three Katharsis rituals led by someone else), unless directed otherwise by their group. As such, they should strive to participate in group rituals, offerings, and other events as much as possible and as regularly as possible.