3.3. Praying and Framing Prayers⁑
Most works in the Hermetic Synaxis make use of prayer, whether made on their own for their own sake, as a means of completing an offering, or as part of a wider ceremonial process. The Hermetic Synaxis uses a particular approach of reciting, starting, continuing, transitioning between, and ending prayers that facilitates every work to come together as a cohesive whole.
3.3.1. Language Used in the Prayers⁑
The Hermetic Synaxis makes use of a variety of prayers, invocations, supplications, hymns, and other religious writings throughout its ceremonies, ranging from daily prayer routines to monthly, yearly, or even one-off rituals or offerings. Although some prayers are original creations for the work of the Hermetic Synaxis, many others draw on the rich and abundant wellsprings of classical spiritual literature from Greco-Egyptian sources specifically and Mediterranean sources generally. When reasonable, such prayers are used in the Hermetic Synaxis in ways that attempt to best relate to their original contexts and to preserve their specific wordings and meaning as well. However, at times, such prayers can also appear in adapted or altered formats to better suit the needs of the Hermetic Synaxis when necessary.
One such common change used is the use of gendered pronouns or references to the Godhead. Although it is common to translate ho theos as “the God” or just “God” following the custom of translating such a phrase Koine Greek, and even though Greek as a strongly-gendered language uses masculine forms for both adjectives and pronouns for this phrase, the English used in corresponding prayers of the Stoiba stick to using gender-neutral forms of reference and address to the Godhead and other deities as well. Although some terms like “king” are commonly conceived of as gendered terms in English due to the development of their historical usage, they are also used in etymologically gender-neutral senses. Only when the culturally-perceived gender of a given deity or entity is both culturally commonplace and integral to their mythic nature, e.g. “Lady Aphroditē”, are gendered adjectives, titles, epithets, or pronouns used. If operating on one’s own apart from a group or apart from some standard that one is held to, even these terms or pronouns may be substituted for others, so long as they are appropriate to the context.
In some cases, some prayers or requests involve speaking for oneself, e.g. “may you be kind to me” or “I offer these things to you”. When appropriate to do so, personal pronouns of the speaker should be changed when called for, such as switching to plural forms if leading a group or referring to oneself with a particular set of gendered pronouns as one customarily uses them.
3.3.2. Reciting Aloud or Silently⁑
Except where specifically noted for something to be recited silently, prayers should always be recited aloud at a reasonable speaking level. If one is alone, anything to be recited aloud should be made at a level as if one were holding a conversation at a dinner table. If one is leading prayers or a ceremony in a group, then anything to be recited aloud should be made at a level that all can hear. Shouting or yelling is not generally required or recommended.
However, if circumstances demand it for safety or discretion, prayers may be recited more quietly; they are still best uttered to oneself in a barely-audible whisper. If necessary, prayers outside of a ceremony may be recited silently or even internally, although this latter approach is not recommended. Ceremonies should not be performed silently or internally, even if one is alone for them, although they may be performed more quietly than normal if circumstances demand it.
However, although praying is best done aloud, it should not only be done as an external thing; every prayer, invocation, hymn, and supplication should be recited with the whole of the body and the mind. When a prayer is to be recited, it should be recited both internally and externally at the same time, focusing the whole of the mind on the prayer just as the mouth utters the words and the body feels its vibrations resonate throughout the flesh. A simple way to develop a sense for this is to practice reciting a prayer mentally alone at first, then to recite it mentally as well as orally at the same time.
3.3.3. Sigōdia⁑
A distinction should be made between “praying silently” and “silent prayer”. With the former, prayers given in a script are to be recited silently, whether with the mouth moving but no voice given to them or only internally and mentally. With the latter, however, a different kind of prayer is given entirely, one without words or speech at all whether external or internal. Much is given to sacred silence in the Hermetic texts, not just as a special state of mind where we can clear away the babble of thoughts to focus on holy matters but also as a means of sacredness itself, a form of divine presence that not just goes beyond words but which precedes word itself.
Certain Hermetic texts that focus more on spiritual initiation or elevation refer to a kind of hymn that Hermēs and his students sing silently, a spiritual song that the soul and mind themselves sing rather than the mere body itself, a melody of meaning that exceeds all definition or limitation. In this light, the practice of sigōdia “silent hymning” is one that should be cultivated when possible, although it may require other forms of spiritual development to begin to properly engage with it. It can often help, especially when one is new to the practice, of praying extemporaneously and from the heart, and allowing the fervor of devotion to uplift one’s soul and mind to a heightened state, first saying so out loud then slowly working one’s way from external prayer to internal prayer. At a certain point, when one is ready to do so, one can drop the tether of speech and language and pray without them entirely, like the feeling of a bell being struck once and hearing its tune reverberate in an ongoing, unceasing note in the mind and memory even after the vibrations of the bell itself have ceased to be audible. After experience with it, engaging in sigōdia can be an ecstatic meditative experience, one that is every bit as reverential and celebratory as any other high ceremony.
At certain points of some ceremonies, sigōdia is called for. If you are new to the practice, it is encouraged to build your way up to it and cultivate it over time through repeated experiences of the ceremony, as well as through the daily prayer routine of the Leitūrgia. Such ceremonies use the process of prayer to build one’s way up so that one does not simply try to drop immediately into sigōdia.
3.3.4. Sealing a Prayer⁑
In some Abrahamic traditions, it is common to “seal” or formally end a prayer with the word “amen” as an affirmation, though sometimes with some restrictions on what sorts of prayers may be ended with it; in a similar way, some neopagan groups may use the phrase “so mote it be”. For sealing a prayer in the Hermetic Synaxis, the phrase em mai is to be used, an Egyptian phrase from the Greek Magical Papyri meaning “in truth”. Such a phrase may be uttered at the end of a prayer or not if desired, but should especially be said for prayers of central importance or sacredness in a prayer or ceremony. When said, it should be said in the same volume and manner as the rest of the prayer. Prayers that are always o end in em mai are marked with the character ※ at the end; however, if a prayer is recited silently or internally, em mai should generally not be said or only be said silently.
If prayers or ceremonies are led by a leader in a group, the leader should make the choice as to when em mai is said when the ※ character is not given, with others reciting it following the leader as opposed to their own habit or custom for the sake of group cohesion.
For a gesture to seal a prayer, merely pressing the palms together in front of the chest with the fingers extended together and upright is sufficient. This may be done regardless when the prayer is said aloud or silently, alone or in a group.
3.3.5. Undertaking and Concluding a Ceremony⁑
When undertaking a ceremony or other formal event, but not the Leitūrgia or some small events done outside one’s usual ceremonial space, a short announcement of undertaking a ceremony should be made before any other ceremonial act or prayer:
I now undertake this [Katharsis/Iasis/Hypsōsis/…].
This serves as the formal start to the ceremony that follows. Although other prayers and preparations may be made before this point, it is after this point that the ceremony begins, and is useful for setting one’s intention as well as declaring one’s objective, and especially so when operating in a group (using the formula “we now undertake this…”).
Likewise, after the Foundation, a declaration of concluding the ceremony should be made to formally close it:
Thus concludes this [Katharsis/Iasis/Hypsōsis/…].
3.3.6. The Foundation⁑
Once a ceremony has been undertaken, to formally take one’s place for the purpose of ceremony, the Foundation is to be recited as a short Hermetic doxology:
The glory of the All is God, both Divinity and Nature,for natural Divinity is renewed by Nature,and divine Nature is founded in Divinity.
When taking one’s place in a ceremonial or liturgical setting, take a step forward into one’s place, clap, extend the arms out, and recite the Foundation; then prostrate and either sit or kneel. When leaving, do the above in reverse: prostrate, stand, extend the arms out, recite the Foundation, clap, and step back.
3.3.7. Silently Setting Intentions⁑
In addition to formally taking one’s place by reciting the Foundation, it is also encouraged to silently set one’s intention for one’s work to begin with. The ideal time to do this is during the prostration immediately after reciting the Foundation with a silent affirmation or consideration, mentally dedicating oneself to the work to be done. The following establishment of intention may be used generally:
I rise to pray,I rise to work.I rise to rejoice,I rise to ariseto God, for God, in God.
While the above may be used as-is, especially for general works or for the Leitūrgia, a final line may be added for specific ceremonies to dedicate the work to be done:
…by means of this [Katharsis/Iasis/Hypsōsis/…].
Although nothing special needs to be said for the Leitūrgia, because of the fundamental importance of daily prayer and how multiple spiritual activities, rituals, or offerings may be included in it, one may instead add on:
…by means of everything.
Likewise, at the end of one’s work, in the prostration immediately prior to the Foundation when closing out one’s work, a closing dedication of intention may likewise be silently recounted, with the additional line for specific workings as desired or necessary:
I have arisen to pray,I have arisen to work,I have arisen to rejoice,I have arisen to ariseto you, for you, in you(by means of this [Katharsis/Iasis/Hypsōsis/…]).
3.3.8. Prologue of Aid and Seven Requests⁑
The formal start of every routine of prayer or ceremony is commenced with the Prologue of Aid:
Almighty God, Lord, King, Master, Helper, hear me!
If possible, this should be recited in an elevated posture from the usual posture one would normally take, e.g. standing if one normally sits on a chair or while raised up on the knees if one kneels more fully. Once recited, one may then take their usual posture.
Immediately after this, whenever one prays or performs a ceremony alone, they are to recite the Seven Requests aloud immediately after the Prologue of Aid. This is to be recited as follows, bowing at each “O God…”:
O God, hear me my prayers.O God, save me from error.O God, cleanse me from vice.O God, protect me from danger.O God, rescue me from torment.O God, keep me from irreverence.O God, free me from ignorance.
If one is praying or performing a ceremony in a group, whether or not one is the leader, the Seven Requests do not need to be recited. However, if desired when one is in a group, they may be done so silently. If prayers or ceremonies are led by a leader in a group, the leader should make the choice as to whether this should be done.
3.3.9. Prostration and Supplication of the Holy⁑
Between blocks of prayers said in succession as a unit or to divide up sections of a ceremony, one should perform a prostration. This may be done by kneeling and pressing the head and palms on the ground, with a deep bow, or a bow with a raising of the hands; all are equivalent for the purposes of prostration.
While in prostration, recite the Supplication of the Holy aloud but quietly:
Holy God, Holy Strong, Holy Immortal, be merciful to me.Holy God, Holy Maker, Holy Forebear, be gracious to us.Holy God, Holy One, Holy Source, be propitious to us all.
3.3.10. Singing of the Child and Conclusion of Work⁑
As with the Prologue of Aid (and optionally the Seven Requests) that open all prayers and ceremonies, another set of prayers is used to equally end them; however, which is used depends on the type of event. For works that consist principally of prayer or study (e.g. the Leitūrgia or the Anagnōsis), the prayer used to end the event is the Singing of the Child:
To you, o God, the first author of all generation, do I send these offerings of speech.O God, you are the Source, you are the Lord, you are the Mind!Receive these words of mine as you will,for by your will are all things accomplished through your Word. ※
For rituals and offerings, the Conclusion of Work is recited instead:
I have been attached to your holy form.I have been given power by your holy name.I have been filled with your holy emanation.I praise you with a gladdened heart!I thank you with an outstretched soul!Be merciful, be gracious, be propitious to me,o Lord, o God of gods, o Master! ※
As with the Prologue of Aid, if possible, both of these prayers should be recited in an elevated posture from the usual posture one would normally take, e.g. standing if one normally sits on a chair or while raised up on the knees if one kneels more fully.
3.3.11. Formalities and Framing⁑
Before or in the preliminary prayers for any ceremony as well as following a ceremony, there are a number of prayers and processes that may be used to formally begin and end it, especially to induce a heightened sense of rigor and spirituality. These are always encouraged to be said, and in some cases are required parts of performing a ceremony, but in some cases some of these may be omitted where noted.
3.3.11.1. Calling or Closing⁑
In general, the space where a ceremony is to be done should have a door that closes fully to allow for some measure of privacy. Making a preliminary announcement that a ceremony is about to begin serves as both a notice to nearby people that something is about to happen as well as a means of formally initiating the ceremonial process, and may also be used as a way to usher people who do not belong in such a context out of it.
Depending whether the ceremony is to be made public (i.e. welcoming for those who are not generally practitioners, whether independent or members of groups, to attend) or private (i.e. only members of one’s group are permitted to attend), either the Call to the Way or the Closing Off of the Temple is to be recited. If desired, however, both may be said; in such a case, the Call to the Way is to be recited first followed immediately by the Closing Off of the Temple. In some cases, however, only one or the other may be used for a particular ceremony given the nature and purpose of the ceremony at hand. Regardless whether either or both are said, the door is to be closed immediately afterwards and is to remain closed until after the ceremony has completed.
In the case of brief or casual ceremonies, the Calling or Closing may be omitted, especially if one is performing the ceremony on one’s own at home.
3.3.11.1.1. Call to the Way⁑
Standing by the doorway to the euktērion facing outwards, recite (leader only):
O all you children of mankind, o all you born of the Earth,o all who you have given yourselves over to drink and sleep in your ignorance of God!Make yourselves sober, cease your drunken sickness,end your bewitchment by unreasoning sleep!Why have you given yourselves over to death,when you have the power to claim immortality?You who have wandered with Error, you who have partnered with Ignorance:think again, think anew!Free yourselves from the darkness, take hold of the Light,take part in divine immortality, leave behind your corrupt destruction!Do not surrender to the way of death by your mockery or distance,but come, rise, and be guided on the way of life!
Close the door.
3.3.11.1.2. Closing Off the Temple⁑
Standing by the doorway to the euktērion facing inwards, recite (leader only):
I speak now to only those allowed,I sing now with only those in the know,that only those allowed remain with me,that only those in the know join with me.Depart, depart, all those who are profane!No such person may have a foot in this place,no such person may hear the sacred mysteries.Depart, depart, all those who are profane;I shut and bar the doors from them.
Close the door.
3.3.11.2. Declarations of Fitness for Work⁑
Before approaching a bōmos, one may make a brief declaration of their fitness to perform ceremony. These are based on Egyptian priestly practices, where the Assertion announces one’s spiritual privilege and purpose in engaging in the work to be done, and the Confession is a brief statement of purity and refraining from polluting acts with a contingency that anything that might have been done is due to an external source.
In the case of brief or casual ceremonies, the Assertion and Confession may be omitted, especially if one is performing the ceremony on one’s own at home.
3.3.11.2.1. Assertion⁑
Standing in front of but some distance away from the bōmos, recite:
I am one who stands in the House of Life.I am one who sees in the Chamber of Darkness.I am one who hears in the temples of divinity.I am one who speaks in the halls of humanity.I am one who loves mind, word, and knowledge.I am one who seeks order, truth, and wisdom.The wish of my heart is that which brought me here;may I be counted among the disciples of the gods!
3.3.11.2.2. Confession⁑
Bow, then recite:
O gods who watch over and give life to humanity,receive me and deliver me to dwell with the eternal gods!For I have ever revered the gods whom my parents revealed to me,and as long as I live my life in the lot of the living,I always honor those who begot my body and of other human beings.I do and will not kill anyone,I do and will not steal anything entrusted to me,I do and will not do any other pernicious thing.But if I have transgressed in anything during this life,or have consumed of what was not licit,it was not of my own account,but because of this drive and desirethat arose from the pits of this body.
Move towards the bōmos and prepare to take your place at it.
3.3.11.3. Invocation of Hermēs Before Works⁑
At some point in the early part of a ceremony, it is encouraged to offer a preliminary invocation of Hermēs Trismegistos, recognizing him as the founder of the Way of Hermēs and seeking his blessing, guidance, and assistance in the undertaking to be performed. To that end, one should recite:
Hail to you, Hermēs, prophet and scribe and teacher!O thrice-great, great among the great, greatest beyond greatness!You who know the sacred mysteries,you who establish their utterances,you who distinguish truth from falsehood,you who witness the Light and Life of God,you who have entered into the goodness of God!
This is then followed by a brief setting of intention and seeking assistance in the specific ceremony:
Bless my thinking, bless my speaking, bless my working, o Hermēs,that all that I think, all that I say, and all that I do may be for Life, Light, and Goodness,that I may have your guidance and assistance in this [Katharsis/Iasis/etc.].
3.3.11.4. Invocation of the Agathos Daimōn Before Works⁑
Similar to Hermēs Trismegistos, one’s Agathos Daimōn may also be invoked immediately after Hermēs. Those who wish to seek the presence of their Agathos Daimōn, especially as paredros and supernatural assistant, may use the following, especially if they have already entered into a relationship with them. While always optional, it is encouraged if one is performing a ceremony alone.
O my companion, o my genius, o my angel!Honor our bond, honor my destiny, honor God’s will!Manifest yourself to me as my Agathos Daimōn!Be faithful and steadfast for me!Be loving and passionate for me!Be my complete contentment!Be my total nourishment!Grant me every success and all attainment!Make my mind lucid and bright in all things!O never-born crown of the powers of divinity!O holy one, mighty one, immortal one,do not abandon me!O my friend, my savior, my protector,reveal yourself kindly to me as Truth!Join yourself to me that I may join myself to youas One, in One!
Although the All-Greeting to the Gods gives a perfunctory invocation and greeting to both the Agathē Tykhē and Agathos Daimōn as our tutelary guides, the Agathos Daimōn has a special role to fill for us as a paredros “companion”, a supernatural assistant and attendant. Because the Agathos Daimōn is a guide for us to fulfill divine Providence, it also helps us perform acts that align us to that end and can act as a guide and guardian along such a path, helping us to better effect and complete such works. To that end, the Invocation is encouraged to be recited before works to better call upon the aid of the Agathos Daimōn to ensure the success of the ceremony to be done, and so that, even if one is working independently or apart from their group, they are never truly operating alone.
3.3.12. Salutations⁑
Before and after any routine of prayer or ceremony or other event, it is appropriate to offer a short salutation as a blessing to all present, even if one is alone. The First Salutation is to be done before the Foundation is recited at the start to open, and likewise, the Final Salutation is to be done after the Foundation is recited again to close.
3.3.12.1. First Salutation⁑
3.3.12.1.1. On One’s Own⁑
Recite:
May I live in wholeness and health!
3.3.12.1.2. If Others are Present⁑
The leader announces:
Hail to those whom the greeting is given with blessing,to my siblings, to holy children of God!
The leader recites:
May we live in wholeness and health!
All others present repeat the above as one.
3.3.12.2. Final Salutation⁑
3.3.12.2.1. On One’s Own⁑
Recite:
May I walk in reverence and knowledge!
3.3.12.2.2. If Others are Present⁑
The leader recites to all:
May we walk in reverence and knowledge!
All others present repeat the above as one.
3.3.12.3. Summary Framing Procedure⁑
Accounting for all of the above, any given prayer procedure follows the same overall structure when fully done. To begin the event:
Calling or Closing (optional if casual)
First Salutation
Assertion + Confession (optional if casual)
Undertaking the Ceremony
Foundation (opening) + silent prostration + setting of intentions
Prologue of Aid + Seven Requests (optional if in a group, and if so, done silently)
Prostration + Supplication of the Holy
Invocation of Hermēs (optional)
Invocation of the Agathos Daimōn (optional)
At this point, the actual ceremony acts and prayers as called for by the event are performed. In addition to the above, it is common to recite the Shining Prayer before continuing with other work, and after everything but before fully closing out it is likewise common to recite the Prayer of Thanksgiving.
Afterwards, to conclude the event:
Prostration + Supplication of the Holy
Singing of the Child or Conclusion of Work (depending on the nature of the event)
Silent prostration + Foundation (closing)
Concluding the Ceremony
Final Salutation
At this point, the event is considered concluded, pending cleanup and breakdown.
3.3.13. Chaining Procedures Sequentially⁑
In some cases, multiple ceremonies or other events may be combined, e.g. the Leitūrgia with lesser offerings. However, in other cases, either due to their importance to the work of the Hermetic Synaxis, special ceremonial setup, or other concerns of purity or contamination, there are some ceremonies or events that may only be celebrated on their own. These are:
Katharsis
Iasis
Synodos
Hypsōsis
Koinōnia
Ephorasia
Nekysia
Panthysia
Aiōneia
Most preferably, such events are scheduled so as to allow at least some time between them, e.g. a Panthysia in the morning and a Katharsis in the evening. However, if multiple such events need to be celebrated at approximately the same time, one should instead do them in sequence, starting and completing one before starting another. For any such events that need to be performed sequentially, one need only say the Calling or Closing, First Salutation, and Assertion together with the Confession once before the first event, and only one Final Salutation after the last one. Everything else, from the Undertaking of the ceremony to the Concluding the ceremony, must be performed separately for each event.
3.3.14. Shortening or Altering Ceremonies⁑
In general, the prayers and practices of rituals, offerings, and other ceremonies should not be shortened, abbreviated, or otherwise omitted. To that end, all scripts provided are best done in their full state as written and as designed. This is especially important when operating with a group of other practitioners to allow all participants in a ceremony to participate equally and fairly without surprise or unexpected deviations from scripts they are already familiar with.
However, when operating on one’s own, while performing ceremonies in their full is still always desirable and encouraged, one may take license with abbreviating or altering them for their own convenience, adapting the practices of the Hermetic Synaxis to their own needs rather than adopting them as-is. When done, such innovations must be carefully evaluated to determine whether anything is lost in the course of the abbreviating or abridging the ceremony script and to avoid misusing or abusing the ceremony from its purposes within the context of the Hermetic Synaxis.
3.3.15. Using Bells⁑
Prayers or ceremonies do not need or assume any sort of musical accompaniment. However, at certain points, it may be helpful to use a bell for accentuating or drawing attention to certain parts of particular prayers or other practices. Although a bell is never necessary, it is encouraged to have at least one bell, but ideally one of each of three types:
Handbell
Chime, small singing bowl, or gong
Sistrum, jingle stick, or tambourine
A handbell may be used generally, but is preferred for ringing when making specific supplications or asking for specific blessings. A chime, singing bowl, or gong is preferred to use when calling attention to a ceremony, letting people know when to continue after a moment of silence, or when warding away inauspicious words or dangers. A sistrum, jingle stick, or tambourine is preferred for shaking during the recitation of holy names or keeping rhythm during the recitation of a hymn. However, all of these may be performed with a handbell alone if need be, rung either once or repeatedly, whether at a slow or fast pace, as needed; if a bell is called for without specification, a handbell is implied.
When a bell of any type is to be used, the moments at which they should be rung are indicated appropriately in a given ceremony with the ǂ character. If a bell is not available, however, any such uses should be ignored.
3.3.16. Maintaining Scripts and Memorizing Prayers⁑
Developing a good memory is a desirable quality in any profession or way of life, and historically has been the main medium of storing knowledge and transmitting it orally from one generation to the next. While it is encouraged for prayers, scripts, and the like to be memorized, it is not required for the work of the Hermetic Synaxis; all ceremonial and non-ceremonial processes are provided in the Stoiba as complete scripts for ease of reference and recitation. Although learning at least some of these prayers by memory is helpful to rely less on such scripts, referencing scripts is still encouraged as well to ensure that one does not deviate from their wording and format nor worry overmuch about what one has to say in the moment. To that end, it is encouraged that all practitioners have some sort of means of reading from a script of ceremonies and other events as needed, whether in hardcopy or in digital format on a e-reader or other mobile device.
However, some prayers are used much more frequently or widely than others, and are especially good to memorize. Those that are especially good to memorize include:
Foundation
Prologue of Aid
Seven Requests
Supplication of the Holy
Hymn of Devotion
Singing of the Child
Conclusion of Work
Blessing of the Light
Purification of Water
Seeking of Purity
Declaration of Purity