3.4. Establishing Sacred Space⁑

Although some works and meetings of the Hermetic Synaxis can be done anywhere, ceremonies in particular benefit from being done in a space set aside from mundane activities, where one can cultivate a spiritual environment apart and away from the rest of one’s life. Such a spiritual environment, when properly cultivated and maintained, not only keeps away distractions and malignant influences but also over time helps one elevate themselves through repeated use, building up an aura of sacredness as it were. As in many other traditions, the altar is the focus of such a sacred space, where the ceremonial work of rituals and offerings. The Hermetic Synaxis establishes a particular approach to setting up sacred space generally and altars specifically, both those set up for permanent and ongoing use as well as those set up for one-off or temporary needs.

3.4.1. Bōmos: The Altar⁑

For the purpose of the Hermetic Synaxis, the term bōmos (pl. bōmoi) is used for an altar, and can be used in one of three ways:

  1. A monimos bōmos a “permanent altar”, which serves as one’s primary location and focus of daily and routine work of the Hermetic Synaxis

  2. A proskairos bōmos “temporary altar”, which can be set up for specific needs for a short while or for a single ceremony before being broken down

  3. A proskynēmatos bōmos “votary altar”, which may be set up with a particular deity as its focus as a shrine at which offerings and other works of the deity may be performed

In general, votary bōmoi are not used in the Hermetic Synaxis; although one might make offerings to any number of deities or entities within this system of spiritual practice, creating shrines for individual deities is not the focus of this work and generally falls outside the scope of the Hermetic Synaxis. If ceremonial work of the Hermetic Synaxis is to be done at a votary bōmos, one should first check with the enshrined deity or entity to determine whether it is acceptable to do so before engaging in work there.

Among the remaining two types, the only distinction between a permanent bōmos and a temporary bōmos is that a permanent bōmos is a stable and standing fixture in one’s sacred space and spiritual practice at which daily prayers are routinely made and which most, if not all, ceremonies done on one’s own are also made. A temporary bōmos is set up only as needed and only for as long as needed, which does not have daily prayers or other routine works made; one may use a temporary bōmos instead of a permanent bōmos for considerations of space or mobility for particular ceremonies.

All practitioners of the Hermetic Synaxis are to set up a permanent bōmos for their practice, and this bōmos should generally be used whenever possible to celebrate the various ceremonies of the Hermetic Synaxis as the central and single focus of one’s spiritual work. However, even if one is using a temporary bōmos for a particular ceremony, if it is reasonable to do so, it should still be used in the same room or area, or otherwise within view of, a permanent bōmos so as to still share in its overall sacred space. Unless otherwise specified, all uses of bōmos in the Hermetic Synaxis refer to a permanent bōmos.

3.4.1.1. Setting Up a Bōmos⁑

The bōmos is to take the form of a raised surface like a low table, something one can comfortably kneel or sit at, with a reasonable amount of space to perform ceremony at; a good rule of thumb is to have it be at least as wide as one’s shoulders and as deep as one’s forearm from elbow to fingertip, but not so large as to be overwhelming or difficult to reach over. For extended periods of prayer or ceremony, a kneeling bench, stool, or cushion is recommended for lower permanent bōmoi, and a chair with a supportive back is recommended for taller ones.

If there is space underneath or to the sides of the bōmos, it may be used to hold ceremonial supplies and tools, so that all things one might need for one’s prayers or ceremonies may be easily at hand while one is already positioned at one’s bōmos.

3.4.1.2. Orienting a Bōmos⁑

A bōmos is ideally oriented towards the east, such that one faces that direction while at it. However, wherever the bōmos is placed, whether indoors or outdoors, the four cardinal directions (north, south, east, west) should be easily identifiable, such that if one stands before the bōmos they can easily turn to face any of the four directions. If indoors and if the walls of the room containing the bōmos are only loosely aligned with the four directions within a reasonable degree, then each wall may be identified by its direction, e.g. the “north wall”, the “east wall”, etc.

3.4.1.3. Maintaining a Bōmos⁑

The bōmos should be kept clean at all times from dust and detritus, and nothing of a non-sacred or non-ceremonial nature should be put on the bōmos.

If desired, the surface of the bōmos may be covered with a tablecloth. If so, the tablecloth is preferably one that is of natural plant-based fabric (e.g. linen or cotton) and is either white or undyed. The tablecloth should not be colored red or black, nor should it make use of any animal product e.g. wool or leather, nor should it be ragged, torn, dirty, stained, or foul-smelling. If one is used, the tablecloth should be washed whenever it gets dirty, stained, or foul-smelling, but even if in good condition, it should still be washed at least once a year.

3.4.1.4. Respecting a Bōmos⁑

When approaching or leaving a sacred place, whether one for Hermetic practice or otherwise, it is always proper to offer one’s respect. Different traditions show respect to a bōmos in their own ways, but for the Hermetic Synaxis, whenever engaging with work at a bōmos:

  • When approaching the bōmos, always approach it directly from the front, not from the side or at an angle.

  • When leaving the bōmos, always leave it by taking a short step backwards with both feet, not turning aside from or leaving directly from the bōmos.

  • Whenever possible, do not leave your back turned to the bōmos.

3.4.1.5. Opening a Bōmos⁑

After approaching the bōmos but before engaging in prayer or ceremony at it, the Opening of the Doors of Divinity may be recited to establish the bōmos for sacred works; this is for the most part optional, and is only required in a small handful of ceremonies considered among the highest or most formal within the Hermetic Synaxis, viz. the Prōtokhronia, the Aiōneia, and the Hypsōsis.

Making an opening gesture with the hands above the bōmos, recite:

Open, Heavens and Earth! Open, Day and Night!
Open, East and West! Open, South and North!
Open, winds and waters! Open, fire and stone!
The two doors of the Earth are opened!
The two doors of the Heavens are opened!
The four doors of the horizon are opened!
The four doors of the world are opened!

The gods send forth their light through the doors;
exalted be all the gods upon their great thrones!
My face looks upon the gods on their thrones,
and the gods on their thrones look upon me.
I am about to sing the hymns of divinity;
may my hymns be heard and my praise be accepted!

Besides being a preliminary ceremonial procedure, the Opening of the Doors of Divinity should also be done the first time the Leitūrgia is performed at a new bōmos intended to become a permanent bōmos. Although not required, it is preferred to do so as the only sort of formal dedication that a permanent bōmos might need, after which it may be considered inaugurated through its use as a focal point for daily prayer and frequent ceremonial work. Alternatively, any ceremony that mandates this prayer being recited may also be done at a bōmos to dedicate it as a permanent bōmos.

3.4.2. Euktērion: The Ceremonial Space⁑

Prayers and ceremonies of the Hermetic Synaxis are to be performed in a euktērion “prayer room”, a ceremonial space where prayers, rituals, and offerings may be performed. The euktērion is ideally an indoor room, separated from other rooms by walls, with a window that can open up to the outside air but with blinds or curtains for privacy, and with a door that can fully close. Such a room should only being used for ceremonial purposes, keeping out any casual activity or people not explicitly invited for ceremony or other necessary reasons. If the euktērion is a multipurpose room (e.g. bedroom, living room), no profane activity (e.g. sex, intoxication, violence) should occur near a bōmos or in direct view of it; a room divider, curtain, or closing cabinet may be used to cordon off the bōmos from the rest of the room. Regardless whether the euktērion is in a dedicated room or part of a multipurpose room, the room should be kept clean at all times.

In some cases, the euktērion may be an outdoor space that may not be sheltered or contained, like with tents or pavilions. If so, it should have some sort of division between the ceremonial space and the space outside, like boundary stones or a fence, with a clearly marked point of entry and exit.

The bōmos should be considered a permanent installation in one’s euktērion. However, if desired or if one is traveling away from their euktērion, a bōmos may be set up for performing prayers and ceremonies while one is staying elsewhere away from their home euktērion and its permanent bōmos. The bōmos should be similar in construction to their permanent bōmos, but made taller, shorter, foldable, or in some other way to allow for convenience and portability as one might need. In this case, the overall area surrounding the bōmos may be considered a euktērion, at least for the purposes of performing ceremony in it.

3.4.3. Lykhnon: The Sacred Lamp⁑

The only necessary and permanent component of a bōmos is the lykhnon, the “sacred lamp” which serves as the focus for Hermetic reverence as a symbol of the Light of God which illumines the mind and enlivens the soul; it is not, however, a representation of God itself, nor is it to be worshipped as such.

The lykhnon may take the form of a long-burning candle (e.g. a novena or pillar candle) or oil lamp, ideally enclosed in glass (e.g. a glass chimney or a lantern); short-burning wide candles like tealights (see below on “narrow” versus “wide” candles) are acceptable, although narrow candles are preferred if at all possible. Although in general LED candles or lamps do not suffice as replacements for true candles or lamps an LED candle or lamp is acceptable for the lykhnon if one needs for safety or convenience reasons. Whatever is used to hold the candle or lamp, it is not to be colored red; white especially but also gold, silver, brass, copper, or another bright metal are preferred; black is acceptable for use if other preferred colors are not available. If there is a glass enclosure or chimney, it is ideally clear, smooth, plain, and not obscured by railings, wires, or other obstructions.

The lykhnon is placed in the center of the bōmos towards the back, in a place of prominence such that the flame is always visible and never obscured by anything else on the bōmos.

Ideally, the lykhnon would be lit constantly and never allowed to go out, keeping it refueled as necessary; however, at minimum, it should always be lit whenever one engages in prayer or ceremony at the bōmos. If the lamp is to be lit and extinguished for prayers or ceremony, it should be lit before anything else is done or said in the euktērion, and it should be extinguished after all else is said, done, and cleaned. If an event is being held for a group that requires a bōmos or otherwise requires a sacred light to be lit (e.g. the Synodos), the leader should handle this before people enter the euktērion and do this as the very last act before people leave it.

Only one lykhnon should be present and lit in any given space. If a temporary bōmos is being set up for one-off ceremonies in a space without a permanent bōmos and thus without a lykhnon present, then the bōmos should have a lykhnon of its own which is to be lit before any work is done and extinguished after all work is done. Otherwise, if the bōmos is being set up in the same space as a permanent bōmos with its own lit lykhnon, such as when one might perform a ceremony apart from the permanent bōmos but elsewhere in the same euktērion, the temporary bōmos does not need a lamp of its own.

3.4.3.1. Lighting and Extinguishing the Lykhnon⁑

When lighting or extinguishing the lykhnon, one should recite the Invocation or Extinction prayer accordingly over the flame of the lykhnon once lit.

3.4.3.1.1. Lighting Invocation of the Flame of the Lykhnon⁑

I call upon you, o living God, radiant with illuminating fire,
o unseen parent of the Sun, o invisible begetter of light!
Give your strength to this fire,
pour forth your light-giving power into this fire,
and set to work your divine spark within this fire.
Let it enter into this flame and fill it with your spirit,
moving it by your holy breath and presence!

O sacred fire, o light that shines with the light of God!
Manifest your power for my knowledge, and let there be the light of knowing!
Manifest your power for my rebirth, and let there be the light of life!
Let the holy temple of almighty God within you open for me,
let there be breadth, depth, length, height, fullness, and brightness,
let the crown of your Sun-like radiance appear!
May God shine forth through your flame and within your light,
and may your light remain by me here in this place and now at this time!

3.4.3.1.2. Extinction of the Flame of the Lykhnon⁑

It is you who gives us fire, and through the fire light;
it is you who gives us light for our eyes and our hearts.
I put out this lamp that shines with your holy fire,
not to quench your light nor to stem your blessing,
but for the safety and preservation of my life.
As I put out this flame, grant me your Light forever,
for yours is the light that can never truly be extinguished.

Go forth from this lamp, o holy light of the highest God;
depart, holy brightness, and let your flame be scattered,
but let your light always dwell within me as a lamp in my soul,
that I too may always shine with the holy light of the highest God.

3.4.3.2. Other Lamps on the Bōmos⁑

Even though the lykhnon serves a primarily devotional purpose, it is still a source of light, and indeed is to be the main source of light on the bōmos at all times, kept centered and elevated so that its light is never obscured. However, much as with other images, other lamps (candlesticks, oil lamps, etc.) may be present on a permanent or semi-permanent basis on the bōmos, especially for those in regularly repeated use for offerings or other ceremonial purposes. Such lamps might include one for making offerings to the Sun (e.g. decanal offerings) or the Moon (e.g. phase offerings), a specific candle for the Katharsis and Iasis rituals and the Synodos meeting, or the like. As with other images, they may be put to either side of the lykhnon at a lower level, and never placed so as to obscure the lykhnon.

3.4.4. Loibeion: The Libation-Cup⁑

Besides being a place at which prayers and meditations are performed, the bōmos is also where ceremony is performed, and one of the most common ceremonies to be performed are those of making offerings to various spirits or gods. Some offerings are made rarely, perhaps only once a year; others are made frequently, some weekly or monthly, some perhaps even every day. Although every offering must require at minimum light (provided by a candle or oil lamp) and incense, other offerings are possible to be made, like of drink or food. However, regardless of those, a special vessel for holding fresh, cool, clean water is to be kept on the bōmos to make a token water offering or even to take a sip from to share in a water offering with various spirits. This vessel, the loibeion “cup for pouring libations”, is helpful to keep on the bōmos for various purposes, especially when developing or maintaining intimate relationships with particular spirits. Moreover, the presence of this water on the bōmos during prayers and ceremonies subtly empowers the water to take on a spiritual potency of its own, to be used in other spiritual works as one might need.

Like the lykhnon, the loibeion is a required element of the permanent bōmos and should be present on the bōmos at all times unless it is being cleaned or refilled; unlike the lykhnon, however, it is only required on a permanent bōmos, and is only optional for a temporary bōmos. The loibeion should be placed in the center of the bōmos immediately in front of the lykhnon, at the same or at a lower level than the lykhnon, especially if the lykhnon is elevated on the bōmos. It should always contain at least some water, never being dry on the bōmos.

The loibeion should be made of a durable and non-porous material (e.g. glass, porcelain), preferably colored white or clear but otherwise not black or red, should be able to contain at least 150mL (2/3 cup) of water but otherwise small enough to comfortably lift and manage with one hand, and should have a lid to cover it with. A clear glass or white porcelain gaiwan or covered sugar bowl is ideal.

3.4.4.1. Refreshing the Loibeion⁑

At least once a week, ideally daily before any prayers or ceremonies are done but always before making any offering, any water in the loibeion is to be respectfully emptied, either by drinking the contents of it at the bōmos or pouring it out directly onto the earth outside. The loibeion and lid are to be rinsed and dried thoroughly, and then the loibeion refilled with fresh, cool, clean water and replaced on the bōmos with the lid on. The loibeion should not be put down on any surface that is not the bōmos while it has water in it.

If one makes refreshing the loibeion a daily practice and regularly does both morning and evening prayers, the loibeion may be emptied, washed, and refilled immediately after evening prayers as part of an overall routine.

3.4.4.2. Purification of Water⁑

When placing a newly-refilled loibeion on the bōmos or when filling the loibeion on the bōmos, recite the Purification of Water over the open loibeion, either when already placed on the bōmos or lifting it up before putting it down on the bōmos:

O sweet water, fresh water, cool water that appeases the gods,
you are a gift to the world and to me from the gods!
The heavenly gods give the rain; the earthly gods give the seas;
the mighty kings give the rivers; the beloved dead give the springs.
As water from dew, you adorn the Earth and permit things to grow;
as water from clouds, you adorn the Heavens and permit things to flourish.
O water from the primordial water, o water from which the first light sprang,
for the sake of purity and becoming pure, be purified!

3.4.4.3. Token Offerings to Heaven and Earth⁑

When opening up the lid of the loibeion to make an offering, a preliminary token offering should be made to Heaven and Earth with the water. The lid is to be removed from the loibeion and is put down respectfully to the side of the bōmos. Dip the forefinger of the dominant hand into the water and flick it upwards above the head, reciting:

An offering of water to the Heavens from whence I come.

Then dip the forefinger of the dominant hand into the water and flick it downwards to the side, reciting:

An offering of water to the Earth from whence I am born.

After this, an offering may be made as usual, and the lid of the loibeion is put back on once the offering is complete. However, while a token offering must be made prior to any other offering, the token offering may also be made prior to the start of any prayer or ceremony generally if one so desires.

3.4.5. Other Items on the Bōmos⁑

The only item necessary to be present at all times on the permanent bōmos is the lykhnon, which should always be visible in a place of prominence on the bōmos regardless of the ceremony, meeting, or other event that might take place that could involve it; after that, the loibeion may also be present. However, depending on one’s preference, one may also have other devotional or contemplative images, icons, or other things on the permanent bōmos to represent one’s focus, work, or goals on the Way of Hermēs, so long as they do not impede ceremony made at the bōmos or obscure the lykhnon.

None of the following are required or even necessarily recommended, but may be considered as a non-exhaustive list of possibilities for such things on the bōmos:

  • A natural tall natural stone or pyramid, situated and rising from a bowl (either empty or filled partially with clean water or sand) to represent the Benben mound of Egyptian cosmogonic myth

  • A depiction of the Kalamos

  • An image (statue, scroll, painting, etc.) of Hermēs Trismegistos

    • In addition to this, one may also have an image of his students Tat, Asklēpios, and Ammōn, of a smaller size and placed in front of the image of Hermēs.

    • In addition to this, one may also have an image of Poimandrēs, placed behind or above Hermēs.

    • However, the bōmos for work of the Hermetic Synaxis should not be considered a shrine or votary bōmos for Hermēs Trismegistos, Poimandrēs, Tat, Asklēpios, or Ammōn.

  • Images for the Agathos Daimōn and/or Agathē Tykhē

  • An image of the Divine Cosmos or of Divine Nature

  • A small abstract model of Adocentyn (or, as one might consider it, Hermopolis Theia) from the Picatrix

  • A pair of images to represent the Sun and Moon, or seven such images for the seven planets

  • Images or symbols of one’s general faith and religion, especially if one syncretizes Hermeticism with another religion or practices it as a mystical approach to another religion (e.g. a crucifix for Christian Hermeticists)

  • Calligraphy of sacred words, verses, or statements of faith

Whatever the object or image, they may be put to either side of the lykhnon, or hung on the wall above and behind the bōmos in a respectful way, but never placed so as to obscure the lykhnon.

Unlike a permanent bōmos, a temporary bōmos should have only the items needed on it for the ceremony to be worked at it.

3.4.6. Psiathos: The Prayer Mat⁑

Although not required, it is strongly encouraged to have a psiathos “mat”, a small rug or mat used for prayers or ceremonies at a bōmos. One should generally avoid kneeling, prostrating, standing, or otherwise engaging in prayers or ceremonies on the bare earth, so if one is outside, a psiathos should be used; if indoors, so long as the floor (carpeted or otherwise) is clean, one does not strictly need a psiathos, but one may still be used for extra comfort, padding, and insulation from the indoor floor, as well as keeping the knees or feet protected and cushioned and keeping the underlying floor in good condition. If one is sitting on a chair at a bōmos instead of kneeling at it, a psiathos is also not required, but still encouraged.

The psiathos should ideally be made of natural plant-based fabric or straw that is woven or banded together, but it may also be made of any kind of thin, flexible, non-perforated material; the psiathos should not be made of any animal product, metal, stone, or artificially-produced rigid material, and should avoid anything too elaborate, plush, or thick such that it rises more than a finger’s width off the ground, nor should it be of any such material that produces a sound when one steps upon, steps off, moves, or stores the psiathos. The color red is to be avoided; although black is avoided in general for other purposes, it is an acceptable color for the psiathos. Words or depictions of things on the psiathos should be avoided; the psiathos may be decorated with geometric designs or other embellishments, or it may be left plain. The psiathos should be large enough to accommodate at least one person kneeling and prostrating; though multiple people might share the same psiathos if space allows, it is preferable for there to be one psiathos per person, large enough to accommodate them but not too large for the sake of extravagance.

Beyond flooring concerns like carpets or non-slip pads, nothing should be present under the psiathos when it is in use; the psiathos should be laid flat in direct contact with the ground or floor, and is not to be folded over or scrunched up when laid out for use. However, for the sake of one’s physical well-being, if one needs for extended durations of work upon the psiathos, some light cushioning may be used to pad the psiathos underneath it.

The psiathos should not be used for mere decoration, standing upon casually, walking over, or for any other purpose besides spiritual work. The psiathos should be kept in a good, clean, whole condition without tears, holes, stains, or odors. When not in use, the psiathos should be stored safely, either rolled up so that the top of the psiathos is rolled inwards starting from the top of the psiathos down, or folded up lengthwise so as to not allow the upper part of the surface of the psiathos to come into contact with the lower part before being folded widthwise. However, if the psiathos is used with a permanent bōmos, it may be left laid out in front of it for convenience without putting it away if it is safe and reasonable to do so. Either way, if a psiathos is used, it should be laid out neatly and flatly before any work is done at the bōmos.

Before stepping onto the psiathos for prayer or ceremony, one should follow whatever Kanones are appropriate for the work to be done. One should only step onto the psiathos from behind, walking onto the psiathos facing the direction of its orientation. When one leaves the psiathos, they should step backwards off it while still facing the direction of orientation. One should be barefoot with clean feet on the psiathos; however, wearing clean socks is permissible. Shoes are never to be worn onto the psiathos, and one should not step over the psiathos while wearing shoes. A kneeling bench, cushion, or chair may be used on the psiathos for long durations of being on the psiathos for extended prayers, meditation, or the like; however, care should be taken so that the legs do not damage the psiathos.

If one is traveling away from one’s permanent bōmos and it is not possible to set up a bōmos where one goes, one may take the psiathos with them to act as a sort of portable sanctuary of one’s own upon which one may make their usual prayers. Without a bōmos, the psiathos should be oriented towards the east in the morning and south in the evening for prayers, and oriented to other directions as needed for particular ceremonies.

3.4.7. When There Is No Bōmos⁑

In the case when one is traveling or in another situation where one either does not have access to a bōmos or cannot afford the space or privacy to set one up, it is recommended to still make use of a lykhnon (and, if at all possible, a psiathos) for daily prayers and other works that do not require a bōmos. In such cases, the lykhnon should still be lit, but may be positioned anywhere that can be easily seen and reached, such as on top of a shelf or on a nearby table, or even suspended from a chain on a wall or from the ceiling; as with a bōmos, the lykhnon should not be obscured or overshadowed by anything else, so long as its flame may be seen from where one performs their prayers. When one is not engaged in prayer, the lykhnon may be respectfully put away or in storage, but should still be out and lit while one is engaged in prayer or other works according to the processes above.

For ceremonies or other events that require a permanent bōmos in a situation when one cannot be accessed, a bōmos should still be set up as space allows, and the lykhnon should be put on it for the duration of the ceremony. Afterwards, the bōmos may be broken down and the lykhnon extinguished and put away as above.

3.4.8. Tools and Implements⁑

In addition to the necessary implements one might require for specific ceremonies, it is helpful to have a set of tools at hand for various purposes kept at hand as needs might arise.

  • A large bowl for preparing liquid mixtures from (e.g. lustral water for ablutions, sacred waters for drinking)

  • A large plate to cover the large bowl with or to put under the large bowl

  • An aspergillum for sprinkling things with liquid (either a sponge on a rod or fringed tool like a bundle of sturdy herbs, a small robe besom, or a silicone basting brush)

  • A small bowl for holding liquid for the aspergillum

  • Small bowls or cups for holding liquid or making offerings from

  • Small plates to cover the small bowls, to put under the small bowls, or to make offerings with

  • Small vases to hold flowers and make offerings with

  • Small candlesticks or candleholders to make offerings with

  • A cup or goblet for sharing in libations or otherwise drinking from

  • A snuffer and trimmer for wicks of candles or oil lamps

  • A knife and/or a pair of scissors for cutting cloth, string, or other things

  • A set of tweezers and/or tongs for holding things at a distance or which require fine dexterity

  • A fine mesh strainer or sieve

  • A lighter or set of matches

  • A shallow but wide non-porous, fireproof tray or bowl for safely burning things in

  • Incense boats for stick incense

  • Censer for loose incense, preferably with a handle for it to be safely lifted

  • Fireproof trivet or coaster for the censer or other objects holding burning substances

  • Small wooden or stone stands for elevating sacred images or to act as miniature bōmoi

  • A quiet timer for meditation

  • At least one kind of bell:

    • Handbell

    • Small singing bowl, gong, or chime

    • Sistrum, jingle stick, or tambourine

  • A set of prayer beads for reciting chants

  • A book of prayers and ceremonial scripts to recite and perform

  • A book of sacred texts or scriptures to read and contemplate

  • Clean washcloths, preferably of natural plant-based fabric which are white or undyed

  • Glass jars with airtight lids for storing liquids, powders, etc.

  • A wastebin with liners/bags for any detritus or rubbish for immediate disposal

3.4.9. Supplies⁑

Besides tools to be kept at the bōmos, which are considered permanently-reserved general-purpose implements, it is also helpful to keep a supply of various supplies at hand which may be consumed in the course of various ceremonies.

3.4.9.1. Candles and Lamps⁑

One of the most important supplies used for ceremonies in general is that which produces light by flame, which is most straightforward with wax candles. It is ideal to have a good supply at all times for their various uses in both rituals as well as in offerings.

3.4.9.1.1. Candle Considerations⁑

Wax candles made of paraffin, beeswax, or plant-based waxes are all equally acceptable, but non-paraffin candles may be reserved for special ceremonies due to their cost; paraffin candles are the most economical. Candles made from animal products are discouraged from use, but may be used if other waxes are not available; candles made from butter are principally acceptable in such a case. However, even then, oil lamps are preferred (read below).

Wicks for candles are ideally made of an undyed plant-based fiber, e.g. cotton, linen, or hemp.

In general, candles should be made to burn for at least half an hour, but preferably an hour or more, especially for longer ceremonies.

3.4.9.1.2. “Narrow” vs. “Wide” Candles⁑

A distinction is made between “narrow” candles (e.g. tapers, emergency candles, Shabbos candles) and “wide” candles (e.g. votives or tealights). As a rule of thumb, “narrow” candles are those whose wicks can feasibly burn a hole in the surrounding wax without consuming the whole height of the candle, while “wide” candles are those whose wicks burn the entire wax around it without leaving a hole in it.

Narrow candles are preferred when the function of a candle is to illumine, give off light, or set things alight; as such, they are called for in most ceremonial contexts. Wide candles do not fulfill these functions particularly well, and so are better reserved for simple offerings. When wide candles are not easily available, narrow candles may also be used for offerings, but wide candles should not substitute for narrow candles unless narrow candles are entirely unable to be obtained.

3.4.9.1.3. Oil Lamps⁑

Instead of candles, oil lamps may be used instead, at least for offerings in lieu of wide candles, although depending on the ceremony an oil lamp may be used in lieu of a narrow candle. However, there may also be times where an oil lamp is specifically called for as part of a ceremony itself, and candles themselves can be considered a substitute for them. Otherwise, unlike candles, there is no distinction of “narrow” versus “wide” lamps.

Oil used for an oil lamp should be from any non-animal source appropriate to the offering, with olive oil always being acceptable. Barring this, if no non-animal oil can be obtained, the use of clarified butter is acceptable. However, if an animal was sacrificed to the recipient of the offering previously, any fat rendered from the animal and subsequently cleaned may be used as well, although the lamp used to burn such fat should not be used for any other recipient or with any other type of fat or fuel. In general, oil used for an oil lamp should not be blended from multiple sources or materials, and should not be artificially scented or perfumed; however, depending on the purpose, adding a small amount of essential oil relevant to a particular offering may be acceptable.

Wicks for oil lamps should be made of an undyed plant-based fiber, e.g. cotton, linen, or hemp. Wicks should be regularly trimmed and adjusted accordingly to manage the flame size and fuel consumption.

The lamp itself should be fire-safe, in good condition, and generally colored neither red nor black (although specific ceremonial considerations may apply).

Oil lamps should avoid being left to burn out on their own; for this reason, having a snuffer for oil lamps is recommended and to put them out before they burn too low after a predetermined duration has passed.

3.4.9.1.4. Electric Lights instead of Candles or Oil Lamps⁑

As noted earlier, an LED lamp or imitation candle may be used for the lykhnon; however, this is the only such case where this is permitted. Otherwise, whenever a light is called for, it must be an actual flame that burns wax (i.e. a candle) or oil (i.e. an oil lamp) as fuel.

3.4.9.1.5. Enlightening and Extinguishing the Flame⁑

Fire is an inherently sacred phenomenon, but depending on the purpose for which a candle (or oil lamp) is lit, there may or may not be a particular ceremony associated with lighting such a candle. Many such ceremonies already account for this, such as when a candle is lit as an offering, but for candles used for a specific ritual purpose apart from offerings, a prayer should be recited once the flame is lit to consecrate it for such purposes. If the candle is not otherwise put out or left to burn out on its own as part of the ceremony, another prayer should be recited to both dismiss the holiness of the flame itself and then to put out the physical flame, after which the flame may be put out with the fingers or a snuffer, or it may be fanned out with the hand. Blowing the candle out with the breath is acceptable if it is one’s custom to do so, but care should be taken so as to not disturb anything around it.

3.4.9.1.5.1. Enlightening of the Flame⁑
Be great, o light! Come forth, o light!
Rise up, o light! Be high, o light!
Come forth, come in, o light of God,
and scatter all darkness before me!
3.4.9.1.5.2. Dismissal and Extinction of the Flame⁑
Darkness, darkness, o holy brightness!
Depart, depart, o darkness!
Depart, beautiful and holy light of the highest God!

Hear, o fire, o work of the works of the mind of God, o glory of the Sun!
Be quenched, become cold; these words are to you asbestos!
Let your flame and all your power be scattered,
so that it may touch no one and harm nothing!

3.4.9.2. Water⁑

Fresh, cool, clean water is used in many ways, and should always be available to wash with, to consume, or to use in the preparation of other supplies or tools, or in other ceremonial works. Water from a municipal tap or from a well is perfectly acceptable so long as it is clean, safe to wash with and to consume, and free from coloration or smell. Bottled water may be used so long as it is clean and without smell, coloration, or contamination.

Besides using municipal tap or well water for general purposes, it may help to have different kinds of waters obtained from different natural sources for some particular ceremonial needs. It is best to have a supply of the following at minimum:

  • Rain water

  • Sea water

  • River water

  • Spring water

3.4.9.2.1. Water from Other Sources⁑

In addition to the above, it may also help to have:

  • Lake water

    • As opposed to lagoon water, lakes are freshwater.

  • Lagoon water

    • As opposed to lake water, lagoons are salty or brackish water.

  • Morning dew

    • Gathered in the morning once sunlight has shone upon it.

    • Ideally gathered off large plant leaves.

  • Evening mist

    • Gathered in the evening around sunset and into the dusk.

    • Ideally gathered off large plant leaves.

  • Waterfall water

    • As opposed to simple river or spring water, this is water collected mid-air.

  • Snowmelt

    • As opposed to rain water gathered as it falls, snowmelt is gathered from what has already fallen.

    • Ideally gathered once several inches of snow have already fallen, taking only the top part of what has fallen and not taking or including the bottom part that fell earlier in contact with surfaces beneath it.

  • Storm water

    • As opposed to rain water which is gathered during calm, gentle, or otherwise normal rains, storm water is gathered during an intense storm with lightning and thunder.

  • Other sources as might be useful

Whatever the natural source, such water should be kept stored in an sturdy airtight container out of direct light or warmth, and also separated from other containers of water by some barrier (e.g. wrapped in cloth, cardboard dividers). Depending on the source and intended use of the water, one may pass the water through a water filter first before storing it. If stored water has notable growth or film in it, or if it develops an odor or pungency, it should be disposed of except for non-drinking, non-bathing purposes.

There is no consecration of a distinct “holy water” in the Hermetic Synaxis, outside of water from particularly sacred sites or obtained at particularly auspicious moments. However, prior to ceremonial use and much like the water used in the loibeion, one may recite the Purification of Water over an open vessel of the water to be used.

3.4.9.3. Incense⁑

Incense is occasionally called for as either an offering or as a ritual supply. Unless a specific type of incense is called for, one may use whatever incense one might prefer, although a blended incense is recommended (e.g. frankincense and myrrh, “church incense”, etc.) for general purposes. For most purposes, incense sticks (either with or without a wooden core), incense cones, or loose incense burned on charcoal are all equally acceptable, although in some cases a specific type may be called for, so it may be helpful to have different kinds of censers or incense burners to hold different types of incense as necessary.

In the case where one has a sensitivity to incense smoke or otherwise must restrict the amount of smoke produced, one may opt to use low-smoke incense, smokeless incense, or simply less incense, perhaps with an open window or an air purifier nearby. The use of scented candles, scented oil diffusers, or artificial scent dispensers is not acceptable as a replacement for burning incense.

3.4.9.3.1. Sanctification of Incense⁑

As with “holy water”, there is no consecration of a distinct “holy incense” in the Hermetic Synaxis. Moreover, like candles or other types of fires lit, incense is generally burned as an offering and dedicated to a particular god or other spiritual entity as such. However, after lighting incense not intended for an offering but for other ritual purposes, one may recite the Sanctification of Incense as the smoke begins to rise:

Fire is lit on the altar, and it shines upon the altar;
incense is put on the fire, and it shines within the fire.
Be pure, be whole, be fresh, be holy!
Be for me the sweet breath of Heaven
that brings all life, light, and goodness!

Your beautiful smoke of sweet smell rises up to me;
o beautiful smoke of sweet smell, rise up, rise up!
You are pure, you are whole, you are fresh, you are holy for me!
You are the sweet breath of Heaven
that brings all life, light, and goodness to me!

3.4.9.3.2. Incense Ash⁑

Although ash from incense (and any charcoal used to burn it on, if used) is generally thought of as a waste byproduct, depending on what it was used for, the ash from ceremonies made at a bōmos may be reserved and used as an ingredient for other mixtures or workings as a means to confer a measure of sacredness and holiness from past work into future work. Ash from any ceremony, if not otherwise specified, may be reserved as ceremonial ash.

Ceremonial ash should be collected once any candles or lamps lit as part of an offering or ritual have been put out and everything else is cleaned up. Such ash should be kept in an airtight jar, with any unburnt remnants picked out or ground into a powder before adding.

3.4.9.3.3. Specific Scents⁑

Although having a good supply of general-purpose incense is encouraged for making offerings or doing general ceremonial work, whether a single scent or a blended scent as above, it can also be helpful to have a supply of specific scents which may be used for particular rituals, offering to specific spirits, or the like. A recommended list of such specific scents can include, but is not limited to:

  • Frankincense

  • Myrrh

  • Benzoin

  • Mastic

  • Aloeswood

  • Cinnamon

  • Cedar

  • Sandalwood

  • Pine

  • Clove

  • Saffron

  • Rose

  • Jasmine

  • Lavender

  • Lotus

  • Balsam

3.4.9.4. Oil⁑

When not being used as lamp fuel, oil can also be an important ingredient in a number of concoctions or as a supply for ceremonies, although not as common to use as other supplies. Olive oil is ideal to use for general purposes, although depending on the purpose, one should consider having available both virgin olive oil (clearer and more golden in color, more flavorsome and fragrant) as well as pure or plain olive oil (neutral in flavor and smell), where one might use virgin olive oil for anointing, and pure or plain olive oil for lamps or in mixtures of other oils or herbs as a carrier for other scents due to its neutrality. Any oil used generally must be culinary grade, or at least safe for human consumption.

3.4.9.4.1. Beautification of Oil⁑

As with “holy water” or “holy incense”, there is no consecration of a distinct “holy oil” in the Hermetic Synaxis. However, prior to ceremonial use, one may recite the Beautification of Oil over an open vessel of the oil to be used:

You are fine and you gleam with your fineness.
You are fresh and you pour with your freshness.
You are fragrant and you expand with your fragrance.
You are clear and you coat with your clarity.
Fine and refined as the sea, fresh and refreshed as the earth,
fragrance and fragranced as the wind, clear and clarified as the sky!
Be for me the bringer of beauty, o oil!
Be pure, be wholesome, be holy for me, o oil!
You are pure, and in purity you bring beauty!
You are wholesome, and in wholeness you bring beauty!
You are holy, and in holiness you bring beauty!
You are for me the bringer of beauty, o oil,
and in beauty you bring all virtue and goodness!

3.4.9.5. Other Supplies⁑

In addition to the above or to other supplies as needed for specific ceremonies, other supplies that are recommended to have on hand for ceremonial purposes can include:

  • Twine or string

    • Of a natural plant-based fiber, e.g. cotton, linen, or hemp.

    • Undyed is preferred for general use, but having white or in other colors available may be helpful for specific purposes.

    • Although red and black are colors generally avoided, they may be used for specific purposes.

  • Cloth

    • Of a natural plant-based fiber, e.g. cotton, linen, or hemp.

    • Undyed is fine, but having various colors available may be helpful for specific purposes.

    • Although red and black are colors generally avoided, they may be used for specific purposes.

  • Natron

  • Salt

    • It is ideal to have both rock salt as well as sea salt available, but one or the other may be preferred for general use.

    • Barring this, any form of edible sodium chloride-based salt is acceptable.

  • Pure sand

    • Ideally taken from deserts, but any sand that is largely composed of quartz or feldspar, fine-grit, uniform in texture, and of a pale or light color without large pebbles or chunks of glass, stone, or organic material.

    • River or lake sand is acceptable, especially from inland areas, but ocean or sea sand is discouraged from use.

    • All sand should be sifted and cleaned from impurities and sterilized at a high temperature before use.

  • Dry 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 honey, then date syrup, maple syrup, agave nectar, or light molasses may be used instead.

    • Avoid grain-based syrups.

  • Wine

    • Red wine is generally preferred.

    • If one cannot have or use wine, dark grape juice may be used instead.

  • Clean, unused paper

  • Pens and ink

  • High-proof neutral alcohol

  • Coal (to burn, especially for incense)

  • Charcoal (to write with, not to burn)

  • White chalk

  • Loose change

  • Small wooden discs or tiles of a regular form or shape, e.g. all circles