3.1. Protocols of Purity⁑
Although the Protropai, Arkhai, and Askēmata serve as a moral guide to living a Hermetic way of life that respects and accords us with divinity, the world around us, and all those who live in the world with us in a way that can encourage us towards a spiritually-inspired life, actually living a spiritually-active life requires more preparation, consideration, and care, especially in the lead-up to and lead-away from ceremonial and other spiritual activities. To assist in a uniform approach to such preparations, the Hermetic Synaxis establishes the Kanones, standardized protocols of purity through practices that prepare us to engage in ceremony, which are are to be upheld and followed through by all those engaging in the Hermetic Synaxis. In this sense, ceremonial purity is not a moral statement or an exhortation to living in a particular way throughout life, denying ourselves particular pleasures or experiences for their own sake indefinitely, but rather as a means to engage with holy work and divine entities in a way that cultivate a spiritual means of living in general.
At the most basic level, to perform or participate in ceremony, one should be reasonably capable of doing so, being in stable health both physically and mentally. To that end, if one is ill, injured, fatigued, or in a stressed or altered mental state to the degree that they cannot maintain the focus or composure necessary to engage in events, they should either reschedule within reason to allow themselves more time to recuperate or recover; if this is not possible to do so, they may engage with the events on a reduced basis or simply perform more prayer or other works to continue their work to only the necessary degree as possible. If one is ill but they are still able to function, but the event is a communal one or which involves their group, they should consider doing the event (if at all possible) on their own or to join remotely via teleconferencing (if available and feasible) rather than in person with the group so as to avoid spreading illness.
However, ceremonial preparedness is more than just about feeling well; one must also be in a relatively pure state of the spirit besides merely being clean in the body. As such, rituals should not be done in a state of ceremonial impurity. There are five actions that, when engaged in intentionally, cause a state of ceremonial impurity in the Hermetic Synaxis:
Sexual activity
Regardless of engaging in it with alone or another person.
Regardless of reaching orgasm.
Violent activity
Causing themselves, another human, or an animal pain, trauma, death, or bleeding.
Can be physical, verbal, mental, emotional, or spiritual.
Also wanton destruction without any constructive purpose.
Lying
Consuming meat, blood, fat, or another part of any animal.
Consuming intoxicating or psychotropic substances (e.g. alcohol or cannabis), not including things taken strictly for health and only as prescribed and as necessary.
When one has done any of these actions, they have become ceremonially impure and should take the appropriate procedures of abstinence and hygiene to become ceremonially pure prior to engaging in ceremony. One must be in a state of ceremonial purity for rituals; it is not strictly required for daily prayers, study, or other non-ceremonial events, but it is strongly encouraged to be in a state of ceremonial purity if possible for them as well.
To prepare for a ceremony, one should be in or strive for a state of ceremonial purity. To become ceremonially pure ahead of a ceremony, both abstinence to limit new impurities and weaken existing ones as well as hygiene to wash off impurity are both required; both are necessary together, along with dressing appropriately for the ceremony. In general, the longer one abstains from things that cause ceremonial impurity, the more aligned with ceremonial aims one can be.
3.1.1. Kanones of Abstinence⁑
The fundamental means of cultivating ceremonial purity is preventative; to become ceremonially pure, one must avoid engaging in acts or situations that would render them ceremonially impure. There are two levels to doing so within the Hermetic Synaxis: the first level focuses on the five actions that cause ceremonial impurity themselves, and the second level is a more complete abstinence from anything that even allows a temptation or risk towards them beyond the five actions themselves. Much how a doctor’s lab test requires not only good health practices in general for good results but also fasting in the hours before having blood drawn, the lax form of abstinence allows one to begin to turn away from worldly matters to focus on spiritual ones, while the strict form of abstinence is intended only for a short period immediately before ceremony to better allow oneself to focus on the ceremony at hand.
3.1.1.1. Lax Abstinence⁑
For at least twelve hours but ideally three to seven days (especially if the ceremony is a major one) prior to a ceremony, avoid engaging in the five actions that cause ceremonial impurity. Mild stimulants like caffeine and nicotine should be limited if not avoided entirely; medically-necessary drugs are permitted as required for one’s health. It is also recommended to avoid large gatherings of people as well as leaving one’s home without a clear and necessary purpose.
3.1.1.2. Strict Abstinence⁑
For at least one hour but no more than 24 hours prior to a ceremony, in addition to all the rules of lax abstinence, eat nothing and drink only clean water, but allowing medically-necessary drugs permitted as required for health. It is recommended to avoid engaging in any idle entertainment, idle chatter, heavy or destructive labor, or anything that would weaken, tire, or otherwise pollute the body.
3.1.2. Kanones of Hygiene⁑
While day-to-day life in general can cause some amount of grime to build up on all bodies, some acts are more physically polluting than others, especially the acts that cause ceremonial impurity as listed above. If something is to be abstained from as given earlier, then the ceremonial impurity from engaging in it should be resolved through hygiene and abstinence afterwards; if abstinence is a preventative means to avoid incurring ceremonial impurity, hygiene is a reactive means to get rid of it after having incurred it. However, even when one does not engage in such things, at least some amount of washing or cleaning is always appropriate before any kind of ceremonial work.
If one is in a state of ceremonial impurity through one of the five actions above, it may be resolved for the purposes of engaging in rituals of the Hermetic Synaxis through full bathing; “bathing” in this sense refers to fully washing the body, whether by showering with water or by immersion in a tub. However, even without being in a state of ceremonial impurity, one should still be physically pure for any ceremony through at least washing the face, or through dry ablution if one is unable to wash the face.
If one is in a state of ceremonial purity, although one does not need to fully bathe, they may still do so if they choose to, but should still at least wash the face to maintain purity and remain fresh for ceremony.
If one is in a state of ceremonial impurity but cannot fully bathe, washing the face may be done instead; if one cannot wash their face, then dry ablution may be done instead. However, if one is in a state of ceremonial impurity, washing the face when full bathing is possible is not permitted; likewise, if one cannot fully bathe but can wash the face, merely performing dry ablution is not permitted. Even if one undertakes one of these lesser practices of hygiene for the purpose of participating in ceremony, they should undertake whichever greater one is possible at the earliest opportunity.
3.1.2.1. Full Bathing⁑
Immediately prior to a ceremony, brush the teeth, ideally using toothpaste that has baking soda in it, then trim and clean under the nails. If one is in the habit of shaving (e.g. the face, legs, armpits), shave all the usual parts of the body one normally shaves. After this, bathe fully with clean water (ideally cool water, but as tepid as you can feel reasonably comfortable with), using soap and shampoo; a bath or shower are equally acceptable. One should especially tend to:
the top of the head (crown, hair, and scalp)
the seven orifices of the head (eyes, nostrils, ears, mouth)
the five surfaces of the head (temples, forehead, back of the neck, front of the neck)
the palms of the hands
the soles of the feet
the nipples
the navel
the genitals
the anus
After bathing, dry off with a dry towel (ideally one that is clean and has not been used since it was last washed), starting with the top of the head, the face, the back of the head, then the rest of the body in a downward motion. The hair should be combed or brushed so that it is not disheveled or left to hang in front of the face; if the hair is long, it should be tied or braided back but preferably not put up.
If possible, avoid using scented products to bathe with, or use only products with as little fragrance as possible. Do not put on perfume, cologne, oils, or other scented cosmetic products afterwards; scented antiperspirants are discouraged but permitted if unscented ones are not available, but should be used only lightly.
3.1.2.2. Less than Full Bathing⁑
If brushing the teeth properly is not possible due to restraints of time or location, then at least swish, gargle, and rinse the mouth out with water (preferably with some natron mixed in, alternatively with baking soda and salt mixed in) three times.
If it is not possible to bathe fully due to restraints of time or location, then at least wash the hands, the face and head (e.g. the seven orifices and the five surfaces of the head, dabbing water onto the top of the head), and then the hands again with clean water, drying off the face, then the head, then the hands with a dry towel (ideally one that is clean and has not been used since it was last washed).
If, when either bathing or only washing, a clean and dry towel is not available, wipe and flick off water as best as possible.
For the Leitūrgia and minor works, washing the hands and face is all that is strictly required so long as one has not otherwise engaged in sexual or violent activity.
3.1.2.3. Dry Ablution⁑
In the case where clean water is not obtainable or usable for brushing the teeth and bathing or rinsing the mouth and washing the hands and face, or in the case where one is unable to do so due to disability or health reasons, one may instead perform a series of wiping-off gestures to energetically and spiritually cleanse oneself into a state fit enough for prayers and necessary rituals. This will suffice in emergencies or when advance notice or preparation is not possible, but proper bathing or washing with water should still be done at the first available opportunity.
While standing, bend over and place both hands on a clean, dry patch of floor or ground so that the palms and the fingers all touch the ground. Breathe deeply, exhaling a full breath from the mouth onto the hands and ground, then ball the hands up into fists and knock on the ground three times, then stand upright.
With the dominant hand, wipe the palm of the submissive hand from the wrist down to the fingers, then again the back of the submissive hand in the same way, then snap. Repeat with the submissive hand on the dominant hand.
With the dominant hand, wipe the outside of the submissive arm from the shoulder down to the fingers of the hand, then snap, then again the inside of the submissive arm in the same way. Repeat with the submissive hand on the dominant arm.
With both hands, wipe the face from the crown down to the jaw, passing the hands over the mouth exhaling directly into the hands, then snap.
With both hands, wipe the back of the head from the crown down around the ears down to the front of the neck under the jaw, then snap.
With both hands, wipe the back of the neck around to the front of the neck down to the hollow, then snap.
With the dominant hand above the submissive shoulder and the submissive hand above the dominant shoulder, with the submissive arm positioned above the dominant arm, wipe the body down from the shoulders to the feet, uncrossing the arms in the process so that the dominant hand ends up wiping the top of dominant foot and the submissive arm ends up wiping the top of the submissive foot, then snap. Perform this twice more for a total of three times.
Repeat the above three times with the dominant hand above the submissive shoulder and the submissive hand above the dominant shoulder, with the dominant arm positioned above the submissive arm.
Repeat the above three times with the dominant hand above the dominant shoulder and the submissive hand above the submissive shoulder, arms uncrossed and wiping the body in a straight downward direction.
Place both hands behind on the back, dominant hand on the dominant side and submissive hand on the submissive side as high up as can comfortably be reached, wipe downwards to the heels of the feet, then snap. Perform this twice more for a total of three times.
Place both hands directly in front of the face a handswidth away, palms facing each other, then clap three times while breathing out through the mouth.
Turn the head to the submissive facing over the submissive shoulder and spit, or make a sharp exhale with the tongue released from behind the teeth. Repeat on the dominant, then repeat facing directly downwards between the legs.
Take a step forward, exhale completely from the lungs, then take a deep full breath slowly and exhale completely once more.
In addition to being used as a contingency for being unable to fully bathe or wash the face, dry ablution may be done on its own or after fully bathing or washing the face as an extra measure of energetic or subtle cleansing, but is not required to do so.
3.1.2.4. Prayers of Ablution⁑
3.1.2.4.1. Purification of Water⁑
If desired, immediately prior to brushing the teeth, rinsing the mouth, bathing, or washing with water (i.e. not with dry ablution), recite the Purification of Water over or towards the water used:
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!
3.1.2.4.2. Seeking of Purity⁑
After brushing the teeth or rinsing the mouth but before bathing, washing, or dry ablution, recite the Seeking of Purity:
For the sake of purity and becoming pure, may I be purified!May my hands, my mouth, my face, and my body be purified,and may I be freed from all defilement, impurity, and filth!
3.1.2.4.3. Declaration of Purity⁑
After bathing, washing, or dry ablution but before drying off (if bathing or washing) and clothing oneself, recite the Declaration of Purity:
For the sake of purity and becoming pure, I am purified!My hands are pure for pure work, my mouth is pure for pure speech,my face is pure for pure perception, my body is pure for pure living!Free from defilement, free from impurity, free from filth,all darkness is cast out, that Light may shine upon me and through me.I am clean and cleansed in the eyes of gods and men!
3.1.3. Kanones of Clothing⁑
For any ceremony, unless there are specific ceremonial-related reasons for doing so, one must wear white clothes, ideally of natural plant-based fibers (e.g. linen or cotton) although synthetic fibers are acceptable. Clothes should be clean, in good condition, and free from stains and odors, preferably not having been worn since they were last washed. Loose-fitting and relatively simple clothes are ideal for both comfort and mobility; however, one-piece outfits (e.g. jumpsuits, sundresses) are discouraged for reasons of convenience and access to the body. For modesty, the body should be covered from the shoulders to the knees; the head, neck, upper and lower arms, hands, lower legs, and feet may be left exposed. The feet are ideally left bare, but if necessary, clean white socks may be worn indoors, and clean white socks worn with reasonable (preferably white closed-toe) shoes outdoors. If possible, any underwear worn should also be white. If desired, the head may optionally be covered with a white shawl, scarf, skullcap, or similar hat of natural plant-based fibers.
It is neither necessary nor expected to maintain gender-specific clothing customs (e.g. pants only for men and skirts only for women), so long as one’s clothes are otherwise appropriate.
If desired, one may have a special set of formal clothes prepared and set aside, such that they fit the above descriptions but which are worn only for formal purposes, much as one would a ceremonial robe. However, this is neither necessary nor expected; a hooded full-length linen robe worn only for ceremony is as functionally appropriate as a common white tee-shirt and scrub pants worn for everyday lounging, so long as they are otherwise fit to wear as specified above. More formal clothes (e.g. button-down shirts or blouses, slacks or skirts, jalabiyyas or thobes) may be worn if desired, and may be encouraged for more formal events, but are not strictly required.
For non-ceremonial events, wearing clothes as above is not strictly required, but it is strongly encouraged all the same.
Although some specific ceremonies may call for specific types of clothing, in general one should avoid wearing the following, even for non-ceremonial events:
Anything black or red
Animal products, e.g. leather or wool
Anything dirty, torn, with holes, stained, or foul-smelling
Anything overly restrictive or revealing
Any extravagant or ostentatious jewelry or adornment that is not explicitly for a spiritual or deeply-held personal purpose
3.1.4. Kanones of the Hormos⁑
All practitioners of the Hermetic Synaxis should have a hormos “collar” (pl. hormoi), a necklace reserved for rituals or formal events. With some exceptions, this is to be donned after bathing and dressing but before any ceremonial work commences, and removed once ceremonial work completes. When worn, it is generally to be worn outside the clothing so that it is clearly seen. Unless one is engaging in a continuous working outside one’s euktērion or in some other spiritual function, it should not be worn as a casual accessory or a general amulet.
The hormos is fundamentally a string of white or naturally-undyed plant fiber (e.g. linen, hemp, cotton), knotted securely so as to not fall apart, long enough to reach the level of the heart but no longer than reaching the navel. The only requirement for the hormos is that it is such a string; simplicity is encouraged and recommended so that it not be anything more than this, especially for new or independent practitioners.
However, within reason and restraint, the hormos may be moderately and reasonably decorated or constructed in a more embellished way, or include symbols or materials relevant to Hermetic practice. Possible examples include:
a strand of white glass seed beads, interspersed with a gold-colored bead for every ten white beads
a stone of clear quartz, citrine, or carnelian
an Abrasax medallion or a pendant of a heptagram, Eye of Horus, Feather of Ma`at, caduceus, etc.
3.1.4.1. Wearing the Hormos⁑
For an event held with other people, the event leader should wear their hormos to indicate their role, preferably one longer or more elaborate than what they might usually wear alone; an example would be a simple hormos composed of white beads that extends down to the middle of the sternum, with a fancier hormos composed of white beads interspersed with a very few gold ones (e.g. 12 or 36 white beads to 1 gold bead) that extends down to the bottom of the sternum. Others present besides the event leader should either wear shorter or simpler hormoi, wear theirs under their clothes so as to avoid confusion as to who is leading the event, or not wear one at all, according to the custom of the group.
A group may decide to have a hormos specially made and collectively shared by the group to be lent to and worn by event leaders within their group to avoid individuals having multiple hormoi of their own; such a hormos should be agreed upon by the group as for how it should be designed, made, and treated, especially if any symbols or medallions are incorporated into it.
If the hormos breaks, a new one should be made as soon as possible. The string should be respectfully disposed of (buried, laid in a river or sea, burnt, or respectfully laid in the garbage) instead of being reused, as well as ideally the rest of it with the exception of any precious stones, medallions, etc. which may be reused after cleaning.
When not being worn, the hormos should be kept in a safe place respectfully on one’s bōmos or otherwise in one’s euktērion, if possible, either being loosely coiled or hung up in a way that does not damage it.
3.1.4.2. Hyposkhesis⁑
Although it is ideal for those working in the Hermetic Synaxis to do so as part of a group, one may also engage in (at least most of) such work on one’s own independently, whether affiliated with a group or not. Those who are affiliated with a group undergo a formal presentation to the principles and rules of conduct of the Hermetic Synaxis in the community of their group prior to engaging with them in group events, but for those who have never undergone such a presentation, it may be helpful to contemplate and recite a variation of these for one’s own alignment to the principles and conduct of the Hermetic Synaxis; even for those who have taken up membership with a group, it can still be helpful as a reminder of the guiding principles and conduct of the work of the Hermetic Synaxis as a whole.
To that end, prior to any ceremony but after one has undergone the Kanones of abstinence, hygiene, and clothing, e.g. as one is putting on their hormos, it is recommended to recite the Hyposkhesis, the “Promise” as the confirmation of conduct in the Hermetic Synaxis, composed of reciting the Arkhai and Protropai as a single unit:
That I might show devotion to divinity and cherish heaven,that I might join reverence and knowledge together,that I might learn the works of the Divine and workings of Nature,that I might discover and apply the skillful arts of everything that is good,that I might do works of charity and justice for my society and the world,that I might end ignorance, abandon error, and cease evil,that I might go forth to the Life, Light, and Goodness of God:I will maintain my honesty and integrity;I will be respectful towards others;I will support others as they need from me as I need from them;I will keep the trust, faith, and secrecy of others;I will communicate clearly with others;I will focus on my work as it is set before me;I will attend to the Work diligently and regularly.
Depending on one’s custom, one may put on the hormos after reciting both paragraphs, or after the first and before the second.
3.1.5. Purity and Bodily Functions or Natural Life Events⁑
Menstruation on its own is not considered a source of ceremonial impurity. However, cramps and other stress resulting from menstruation should be taken into account as things that might impede one’s wellness to participate in events. Similarly, even though major life events such as giving birth or mourning the passing of a close family member, housemate, or friend are not considered sources of ceremonial impurity on their own, the physical, mental, and emotional burden they cause should be taken into account as things that might impede one’s wellness to participate in events. Although not required, it is recommended for those who have recently undergone such major life events to hold off for between one to three months before engaging in ceremonial work.
Any incidental process or event that causes the body to produce extra non-excretory fluids (e.g. saliva or serum or pus) is not in and of itself a source of ceremonial impurity, so long as it is contained and treated in a way that does not spread, leak, or otherwise impact the performance of ceremony and so long as one is otherwise capable of performing bathing or washing and changing clothes as necessary. If these are produced as a result of illness or infection, extreme care should be taken to avoid contamination or contagion; either one should perform ceremony independently if so, or postpone such ceremonial works until such a time as one has healed. If there is bleeding or pain with such fluids, especially if injury is involved or if bathing or washing cannot be done because of it, it may be better to postpone such events in general until one has healed appropriately.
Urination and defecation are not sources of ceremonial impurity in and of themselves, but because they are excretory functions of the body, they are producers of physical filth, especially when they cause the body to smell. As such, one should be mindful of these as much as any other filth-producing works, e.g. heavy manual labor outside. Anything that causes the body to smell, including heavy sweating or flatulence, should be handled through washing as appropriate as a matter of hygiene. Full bathing or changing clothes is not necessary unless such excretions are so widespread, one becomes odorous enough to be distinctly unpleasant, or one’s clothes are themselves soiled; in most cases, simply washing the hands is enough. If urination or defecation occurs unusually (e.g. cloudy urine or diarrhea), it should be treated as illness and full bathing should be done after assessing oneself otherwise for wellness. Vomiting, induced or otherwise, likewise requires full bathing and assessment for wellness.
Nocturnal emission or spontaneous ejaculation or lubrication, even though not intentional, is a cause for ceremonial impurity and requires full bathing and fresh clothing.
3.1.6. Kanones of Fasting⁑
Nēsteia, the process of fasting for prolonged periods or from various sources of nourishment, is not required in the Hermetic Synaxis; the above rules for abstinence are sufficient prior to the works of the Hermetic Synaxis, and may be used in general for preparation for spiritual works, for maintaining as a general lifestyle, or for maintaining on particular days based on astrological or religious factors. However, for some endeavors or if one so chooses, one may engage explicitly in a fast, a duration of specific prohibitions on food, drink, and other things that one consumes as a means of extended purification of the body and soul or as a devotional act and offering.
Fasting is to be considered an ordeal that is not to be engaged in lightly or frequently, but treated with seriousness and dedication to a particular end. As such, only those who are able and fit enough to fast may consider undertaking one if they feel it necessary to do so. Children, the elderly, those who are pregnant or nursing, those who are sick or infirm, or those who have nontrivial medical complications that arise from fasting should not fast outside of the rules for abstinence as given above.
3.1.6.1. Process of Fasting⁑
Every fast consists of two elements, which should be decided in advance before committing to a fast:
A duration of at least one day for which the fast is to be observed
A set of prohibitions on things to be consumed
If one chooses to undergo a fast, they should consider whether it is to be a “fixed fast” where one maintains a set of prohibitions for the duration of the fast, or a “progressive fast” where one cumulatively adds prohibitions over time. An example of a simple progressive fast split into four stages could be:
No meat of any kind from any animal.
No dairy or animal-derived product, in addition to the above rule.
No breads, leavened or unleavened, in addition to the above rules.
No fruits or other foods with added sugars, in addition to the above rules.
Once any prohibition is adopted for a fast, whether at the start of it or added at some point during it, one may not abandon that or any other prohibition of the fast at any point during their fast except for strictly health-related concerns.
Those who engage in a fast are to abstain from consuming any food, drink, or other substances from sunrise until sunset every day during their fast; unless a prohibition on it is adopted, one may drink only water during sunrise and sunset. Between sunset and sunrise each day of the fast, one or two meals should be eaten, consuming only what is in accordance with the prohibitions of the fast. Preferably, one should eat one large evening meal shortly after sunset and, optionally, one light morning meal before sunrise. Besides these meals, no other meals or snacking is permitted.
If one so desires, in addition to prohibitions on what one is to consume, one may also consider the prohibition of not eating in the company of other people who are not also undertaking a fast.
3.1.6.2. Restrictions on Fasting⁑
It is not permitted to:
Abstain from drinking water for any longer than from sunrise to sunset or from sunset to the following sunrise on any given day
Engage in a fast indefinitely
Engage in consecutive fasts, no matter the length, without at least ten non-fasting days between them
Engage in a water-only fast, i.e. a total prohibition on all food and all non-water drink, for any longer than the period from one sunrise to the next any more often than once every ten days
3.1.6.3. Rules of Fasting⁑
Although one’s prohibitions are ultimately left up to their individual choices, ranging from a simple prohibition on meat and alcohol to a total restriction on everything but root vegetables, the Hermetic Synaxis prescribes four Rules of Fasting as pre-establishedsets of prohibitions on food, drink, and other substances, each set building on and more restrictive than the last. This culminates in the Fourth Rule of Fasting, which is no more than ground vegetables and water.
First Rule
No eating any food between sunrise and sunset.
No drinking any liquid besides plain water between sunrise and sunset.
No eating flesh or blood from any animal.
No carmine, gelatin, isinglass, lard, suet, tallow, schmaltz, or other non-dairy substances derived from animals that require their slaughter added to food.
No processed, prepackaged, or junk food.
No depressants, especially alcohol and cannabis, except for those which are strictly medically necessary and only as prescribed.
No psychoactive or psychotropic drugs, except for those which are strictly medically necessary and only as prescribed.
Second Rule
All observances of the First Rule of Fasting.
No milk or milk-based products derived from animals, e.g. cheese, yoghurt, butter, ice cream, etc.
No eggs, whether of bird or fish.
No leavened bread, regardless of the means of leavening (biological, chemical, or mechanical).
No sugar, syrups, or other sweeteners added to food.
No processed sweets or cooked desserts.
No canned, pickled, or chemically-modified preserved food.
No stimulants, especially nicotine and caffeine, except for those which are strictly medically necessary and only as prescribed.
Third Rule
All observances of the First and Second Rules of Fasting.
No carbonated drinks.
No drinks served hotter or colder than ambient temperature.
No products made from or containing grains or a grain-based starch (e.g. wheat, rice, barley, oat, millet, corn).
No fermented or biologically-modified preserved food.
No fruits or fruit juices.
No sauces, gravies, dressings, or spices (outside salt in light amounts) added to food.
No drugs or supplements except for those which are strictly medically necessary and only as prescribed.
Fourth Rule
All observances of the First, Second, and Third Rules of Fasting.
No drinking any liquid including water between sunrise and sunset.
No drinking any liquid besides water between sunset and sunrise.
No foods that are not roots, tubers, legumes, pulses, or beans.
No oils or fats added to food, including frying as a method of preparation.
To summarize the main ideas of the above rules: the First Rule permits only vegetarian diets, the Second Rule permits only vegan diets, the Third Rule permits only vegetables, and the Fourth Rule permits only beans and roots.
Although one may adopt one or more of the above Rules of Fasting as a whole, one may also adopt some combination of individual prohibitions from the Rules for their own customized rule for their fast, e.g. a fast on meat from mammals but permitting the meat of fowl birds. One may also do a “simple fast”, where one only abstains from eating or drinking between sunrise and sunset but
While a fast may be held for any duration as one so chooses so long as one is safe in doing so, as a general rule, the stricter the fast, the shorter it should be maintained without extensive preparation for it and prior practice with it. To that end, the Fourth Rule of Fasting should be seen as the most extreme permissible set of fasting rules for the Hermetic Synaxis, and may be undertaken for no longer than 10 days if one has not undertaken it before, or 30 days if one has undertaken it before successfully without health issues.