6.6. Systasis⁑
In many spiritual traditions, each individual human being has a personal divinity watching over them or guiding them throughout their lives. The number and form of such divinities changes from tradition to tradition or context to context, and the specific functions of such divinities can be hard to generalize at times besides being somehow a tutelary entity who presides over a person. Putting aside the notions of patron gods with whom one might form a devotional relationship with based on other factors or “divine sparks” that all people might have within them that might be considered one’s “higher self”, Hermeticism recognizes that there is such a tutelary spirit for human beings as well. In light of this, and as a slight departure from what is extant in related classical contexts, the specific model that the Hermetic Synaxis uses recognizes two particular divine entities that every human being has: the Agathē Tykhē (“Good Fortune”) and the Agathos Daimōn (“Good Spirit”). Although everyone has a natural connection to their own such entities, developing a conscious and intentional relationship with them is an important part of each person’s spiritual process.
Although Agathē Tykhē and Agathos Daimōn are distinct deities in their original Hellenic and Greco-Egyptian contexts, the Hermetic Synaxis uses these as titles for individual spiritual entities that pertain to the individual humans they hold personal patronage over; the Hermetic Synaxis considers there to be no one single Agathē Tykhē or Agathos Daimōn for all humanity. Rather, these terms should be considered as spiritual offices for individual entities who take on these roles for individual people. Because of this, care needs to be taken to separate out the Hermetic Synaxis understanding of these entities from their historical and mythical forebears; additionally, although one might conjecture one’s own Agathē Tykhē or Agathos Daimōn to be equivalent to another deity or spiritual entity in other systems, no formal claim or encouragement is made in the Hermetic Synaxis to making such an identification. Any such identifications made should only be a product of personal conjecture or insight.
Although one may always refer to one’s own Agathē Tykhē and Agathos Daimōn by these titles, one may also obtain specific names for them as well. In both cases, this may be done by communing with the entity and asking them for such a name that might be used for them; this may not be their “true name”, but a name which can be used all the same to deepen one’s relationship with them. However, in the case of the Agathē Tykhē, given their cosmic nature and connection to one’s birth circumstances, there also exists a method of tabulation to derive an index-like name from the natal horoscope. No such method exists for the Agathos Daimōn given their metacosmic nature that extends beyond incarnation or cosmic factors, however; a name must be revealed by them directly, although in some cases the Agathē Tykhē may help with doing so. In any case, whether one uses a name derived from a horoscope or a name obtained directly from the entity themselves, these names (along with any characters or glyphs used to refer to them) should be kept in strictest secrecy by oneself for one’s own use; these names should never be shared or even hinted at to anyone else under any circumstances.
6.6.1. Agathē Tykhē⁑
The Agathē Tykhē is the entity who presides over one’s incarnate life in this world, the logos of one’s life. Considering incarnation as the entry of a soul into the world, the Agathē Tykhē is the entity who takes charge over the whole incarnate life of that soul in the world based on the time and location that the soul first became incarnate. All matters of living in this world are in the purview and domain of the Agathē Tykhē, and as such, the Agathē Tykhē may be considered one’s cosmic tutelary patron who protects and guides a person in their fate to whom one may turn in all matters of their life and the world.
In other Western esoteric contexts, the Agathē Tykhē may also be called the “natal genius”, “Perfect Nature”, “Agathos Daimōn”, or the Egyptian “(p)Shay”. Although the potential for confusion is recognized between the Hermetic Synaxis’ view of the Agathē Tykhē which may be called the “Agathos Daimōn” by others, this term is reserved in the Hermetic Synaxis for another entity which has also sometimes been called the “Agathos Daimōn” in other Western esoteric contexts which is also not the natal genius.
6.6.1.1. The Nature and Name of the Agathē Tykhē⁑
Because of the Agathē Tykhē’s association with one’s life, it has been a longstanding practice to derive information about the Agathē Tykhē from one’s natal horoscope, such as a planetary nature most concordant with it as well as even a name by which it may be called. In many ways, the Agathē Tykhē may be seen as the “idea” of one’s horoscope, the spiritual entity that presides over one’s horoscope and, though the horoscope playing out in the world, one’s whole life.
In astrological terms, every person is presided over by a particular planet. This planet may also be seen as representing the primary or most central nature of their Agathē Tykhē in planetary terms; one may consider the Agathē Tykhē to originate from or harmonize most with that planetary sphere, and so can consider that planet the singlemost determining factor of the person’s fate by means of the work and guidance of their Agathē Tykhē. There are, however, different approaches to determining one’s “ruling planet” depending on one’s approach to the astrology involved, ranging from the simple to the complex based on what style of astrology one practices, from the oikodespotēs and kyrios approach of Porphyry to the hilāj and al-mubtazz approach of Ibn Ezra. The Hermetic Synaxis does not prescribe any particular style or method over another, so long as it can be attested to and confirmed by the chart reliably.
However, even though it is possible to determine the nature and name of the Agathē Tykhē from one’s natal horoscope, it is not necessary to have such information in order to make offerings to, call upon, or commune with the Agathē Tykhē. Instead of a specific name, merely referring to the Agathē Tykhē as “my Agathē Tykhē” is sufficient, and in communion, whether one has a predetermined name or not, the Agathē Tykhē may themselves provide a name for one to use for them; likewise, by listening to the Agathē Tykhē, one may also discern something of one’s own planetary rulership or association even if indirectly.
6.6.1.3. Communion with the Agathē Tykhē⁑
One may commune with their Agathē Tykhē much as with any other deity or spirit, whether lightly in an offering with them or more intimately in a full ritual for the purpose. The monthly Tykheia offering is an encouraged time to do the former, whether done at the general times of the second day of the synodic lunar month or while the Moon is at 0° Aries or otherwise in the first lunar mansion, or whether done at one’s own time of the Moon crossing the degree of the ruling planet of their horoscope. However, although the Tykheia offering format is encouraged for a group context, one may also perform an expanded version of the Khairetismos for their Agathē Tykhē if they are doing so alone, whether following a full Thysia approach or otherwise. Instead of the Tykheia or an expanded version of the Daily Invocation, one may also perform the Koinōnia ritual with one’s Agathē Tykhē, using the same timing as the Tykheia, if a deeper or more intimate experience with the Agathē Tykhē is desired.
For the invocation for the Koinōnia ritual with the Agathē Tykhē, if the name of one’s Agathē Tykhē is known, use it where indicated (AA.), or otherwise “my Agathē Tykhē” if not known. If known and desired, use the names of one’s parents (MM. and FF.) where indicated.
Hail to you, AA., hail to you! Hear me, see me, and be with me, I who am NN. (child of MM. and FF.), here at this place, now at this time, today on this day (…)! O AA., o my natal genius, o my perfect nature, o spirit of my destiny, o idea of my incarnation, o you into whose lap I have fallen, o you whose ward I have become, you who have become for me my Agathē Tykhē! You who are in complete knowledge of my fate, you who are in complete command of my fate, you who are the source of my intelligence, wisdom, and knowledge! O guide and guardian of my incarnation, you who gave all Heaven and all Earth to me, you who were Logos at the dawn of time, you who are Logos to me now, you who have watched over me from the moment of my birth until today, you who have brought about all that has transpired in my life to be here calling to you now! You who wash away evil fate, transmute evil into good, and bring about all good and every good and only that which is good: good wealth, good success, good strength, good health, good longevity, and good death! You have called me and I have come; so too do I call upon you that you might come to me. o AA.!
In any case, communion with the Agathē Tykhē is encouraged to be done at least once a month using any of the above methods, or others as one and their Agathē Tykhē find it to be convenient and effective. Because of the role of the Agathē Tykhē in one’s life, forming a good relationship with one’s Agathē Tykhē helps to not only more fully orient and develop oneself in life, but also to empower one’s Agathē Tykhē to better defend oneself from misfortune or ill, smooth the effectiveness and timeliness of our own spiritual works, and to better guide us through the trials and tribulations of our lives.
6.6.2. Agathos Daimōn⁑
As opposed to the Agathē Tykhē, the Agathos Daimōn is the entity who acts as one’s divine companion, who acts as one’s connection to divine Providence that precedes and supersedes Fate itself. Rather than being an cosmic entity as the Agathē Tykhē, the Agathos Daimōn is a metacosmic one; as such, rather than dealing with matters of incarnate life, the Agathos Daimōn brings one to the true Life, Light, and Goodness of God and enables one to confront and interact with Divinity itself, to whom one may turn for all matters of divinity and ascent.
In a Hermetic context, the Agathos Daimōn is equivalent to a deification and personification of one’s own nous, and even Poimandrēs from book I of the Corpus Hermeticum may be thought of as Hermēs Trismegistos’ own Agathos Daimōn. In other Western esoteric contexts, the Agathos Daimōn may also be identified with or seen as equivalent to the Holy Guardian Angel.
Like the Agathē Tykhe, the Agathos Daimōn may also have a name of their own which may be used to commune with them. However, unlike the Agathē Tykhē, because the Agathos Daimōn is a metacosmic entity with no astrological considerations, there is no astrological or predictive manner to determine such a name or nature. Rather, such a name is to come from the Agathos Daimōn itself, and the nature of the Agathos Daimōn should be considered likewise metacosmic and not related to or bound by any one particular planet or sign.
6.6.2.1. Communion with the Agathos Daimōn⁑
Unlike other deities or spiritual entities, communing with the Agathos Daimōn requires a different approach due to the Agathos Daimōn’s acosmic, specifically metacosmic, nature. While other entities may be approached through invocation and offering, communing and communicating with the Agathos Daimōn is more of a matter of revelation and elevation. Similar rituals can be found in the Greek Magical Papyri that involve lengthy or intricate self-initiation rituals that call upon a deity while committing oneself to a fundamental nature, as well as the Abramelin Operation from medieval grimoiric practice. In the classical Hermetic texts, a parallel can be found in Hermēs’ communion with Poimandrēs (CH I or CH XIII) or Nous (CH XI), but in either case described as his Agathos Daimōn (CH XII); from a Hermetic perspective, if Agathē Tykhē is the divinization of one’s logos, Agathos Daimōn is the divinization of one’s nous. Because the reception or activation of nous in the Hermetic texts is presented as the realization of the means of salvation though gnōsis, where nous acts as the “organ” for gnōsis much as the eyes act as the organ for sight, establishing contact and communion with one’s Agathos Daimōn is tantamount to achieving this feat. While calling upon the Agathos Daimōn for help in a ritual is one thing, calling upon the Agathos Daimōn for communion is another.
Establishing contact and communion with one’s Agathos Daimōn should be approached as a matter of spiritual development and accomplishment, as much an obligation as it is an ordeal both in the sense of it being a process as well as it being an ongoing work. As with other entities, there is always work to be done with further development in any given sphere of the cosmos; the same also applies to the Agathos Daimōn, but with regard to providence and divinity itself according to one’s own destiny above and beyond fate.
Due to the intimately personal connection one has with their Agathos Daimōn, above and beyond any other spiritual entity beyond the Godhead itself, there is no one way to establish such contact or communion with the Agathos Daimōn: some have an easier or faster time than others, some require a ritual approach, some require a contemplative approach, some require some sort of life experience or growth to occur to unlock such a connection. It may well be that there is no one way to achieve such contact or communion for all people or for any given person, but some methods seem to appear in multiple approaches time and again:
Development of purity and piety
Living a life free from vice and pollution
Subjection and overcoming of worldly powers and cosmic daimones
Seeking aid from the Godhead to achieve contact and communion with the Agathos Daimōn
Regular invocation of and supplication to the Agathos Daimōn
6.6.2.2. The Headless Rite of the Stele of Ieū⁑
In modern times, the use of the Headless Rite of the Stele of Ieū the Hieroglyphist (PGM V.96–172) has been repurposed to many of these ends. Several rituals in the PGM call upon Akephalos, the “Headless One”, mostly involving dream oracles, but PGM V contains one that calls upon the same entity in similar language for the purpose of delivering someone from the harassment of spirits. The ritual starts with an invocation to the Headless One to empower one to establish power and dominion over all spirits and then to drive out spirits from a particular person; the ritual culminates in the officiant becoming, being possessed by, or otherwise speaking as the Headless One to perform the work itself. Because of these qualities of the ritual, an abbreviated form of the preparation for the ritual is used in the Orkhēsis to stabilize and empower oneself, but the fuller use of the ritual may be employed as well. In modern times, by using the Headless Rite not as an exorcism of another but of a hallowing and harrowing of oneself, one essentially can purge and purify themselves from their own self to both draw close to the Agathos Daimōn in purity as well as to call upon the Agathos Daimōn from a position of divinely-established power. Although the Headless One in the Greek Magical Papyri is associated with the gods Osiris and Bes, the language and symbolism used to describe the Headless One in its appearances also give it a demiurgic character, even allowing for syncretism with Aiōn.
In lieu of any other formal process, the encouraged approach to establishing contact and communion with the Agathos Daimōn in the Hermetic Synaxis is to use the Headless Rite with the appropriate changes to wording to allow for such a thing. The ritual should be done daily at least once a day but no more than four times a day; the best time to do the ritual is at night after the light of dusk has completely faded. The ritual should be done while rigorously maintaining one’s prayer practice and other ritual obligations, including solar adorations and offerings to the Sun if at all possible. In addition to the usual daily prayer practice, the Invocation of the Agathos Daimōn Before Works should be included in one’s personal prayers, either before or after the core Hermetic prayers, with other personal supplications that one should be brought close to one’s Agathos Daimōn. Calling upon one’s Agathē Tykhē in frequent communion may also be helpful for guidance or assistance as the work continues.
Although the ritual may generally be done on its own, for the sake of contacting and communing with one’s Agathos Daimōn, it should be done at the end of the Orkhēsis, immediately after the Invocation of the Headless One. Performing the Orkhēsis before the Headless Rite itself serves as a preliminary empowerment and cleansing to allow the Headless Rite to be more effective. Although the ritual may be done as part of one’s routine Orkhēsis, it is encouraged to do it in a separate Orkhēsis from a routine one. Before doing the ritual, the Kanones of hygiene (full bathing preferred) and abstinence (strict required, lax encouraged) should be maintained before doing it. Before doing the Headless Rite, whether on its own or as part of the Orkhēsis, it is also encouraged to do at least some meditation as well as breathing exercises, and at least one round of daily prayers should also already be said.
Depending on one’s skill with the Headless Rite as well as other factors of one’s spiritual development, using the Headless Rite to establish contact and communion with one’s Agathos Daimōn may take six or more months of daily work. Contact may be slow in developing, but persistence is required to not only ensure contact but to ensure that no deceiving spirits or other kind of self-deception occurs; the work should only be considered complete once incontrovertible experience indicates that one is truly in contact with their Agathos Daimōn.
Although anyone may begin the work of communing with one’s Agathos Daimōn at any time, it is encouraged within the context of the Hermetic Synaxis to first focus on developing a stable ceremonial practice involving regular performance of the Katharsis and Iasis for at least three months, and ideally having already done the Koinōnia with the Moon, the Sun, and one’s own Agathē Tykhē. This is because having already established oneself in such ceremonies allows one to have a firm footing to allow such transformations that using the Headless Rite and reaching out to one’s Agathos Daimōn to be more stable, as well as to allow oneself the growth and space necessary for it to be more effective.
6.6.2.3. Headband⁑
The ritual requires a special headband to be worn. Prepare a piece of clean and unused paper, ideally of a heavier cardstock weight; if desired, natural paper or papyrus may be used instead. Measure a strip of paper to fit as a circlet that fits in a complete band around the brow of the head, and as wide as half the forehead is high. Write in black ink the following centered on the band of paper, with the :〉 symbol in the center to rest on the center of the forehead:
ΑΩΘ ΑΒΑΩΘ ΒΑΣΥΜ :〉 ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ
The symbol itself:
Although no consecration is needed for this, the headband may be ritually prepared if desired. On the night of the First Sighting of the Moon, gently sprinkle clean rainwater onto the paper, wipe it across it inside and outside, then let it dry fully. Once dry, write the names and symbol as above; afterwards, lightly anoint the entire surface of the circlet, inside and out with oil and suffumigate it in incense, then let it dry fully.
If the headband cannot be made or if it cannot be worn when the ritual is to be performed, then with the tip of the forefinger of the dominant hand, draw the :〉 symbol with oil on the center of the forehead instead.
6.6.2.4. Ritual⁑
6.6.2.4.1. Rubrics⁑
As part of the Headless Rite, a single charge is given at multiple points of the ritual. This repeated charge, or rubric, may take different forms for different needs. For the purpose of establishing contact and communion with the Agathos Daimōn, the primary rubric to be used is:
Send to me, NN., my guardian, my supernatural assistant, my paredros, my Agathos Daimōn! Send to me the never-born companion and consort of my soul and mind whose duty it is to guide, lead, assist, and protect me through this and all lives unto divine providence! Send to me my Agathos Daimōn, that they may be joined to me, that I may be joined to them, as one in One!
At the end of the Headless Rite, one uses a modified form of the rubric where, instead of beseeching the Headless One to perform a particular action, one speaks as the Headless One to declare doing the action themselves. In general, this is a simple rewording of the rubric to be a first person declarative statement, so e.g. not “Deliver NN. from the daimōn that restrains them” but “I deliver NN. from the daimōn that restrains them”.
Other rubrics may also be used as given below to use the Headless Rite for other ends.
6.6.2.4.1.1. Rubric for Exorcism⁑
Deliver NN. from the daimōn that restrains them!
6.6.2.4.1.2. Rubric for Banishing⁑
Deliver me, NN., from any and all daimones, death, disease, and defilement so that no evil spirit nor leech nor any unclean thing remain!
6.6.2.4.1.3. Rubric for Empowering⁑
Subject to me all daimones, so that every daimōn whether heavenly or ethereal, upon the Earth or under the Earth, on dry land or in the water, of whirling air or rushing fire, and every spell and scourge of God and every soul of man and beast might be obedient to me and do no harm to me!
If the Empowering rubric above is used earlier in the ritual, since a final variant is already present as part of the declaration of the Headless One for every ritual, there is no Final Rubric for empowering.
6.6.2.4.2. Preliminary Invocation⁑
Note
Only to be done if not done before as part of the Orkhēsis.
Face the polar direction (north in the northern hemisphere, south in the southern hemisphere) and don the headband, or draw the symbol on the head with oil as noted above. Bringing both hands up to the forehead, pressing the palms together, fingertips pointing upwards, separate the hands with the fingers extended to each side of the head, palms facing forward, while intoning with a long full exhale:
AŌTH ABAŌTH BASYM ISAK SABAŌTH IAŌ
Extend the arms out to the sides, palms facing upwards. Turning in a complete circle (clockwise in the northern hemisphere, counterclockwise in the southern hemisphere) to once again face the polar direction, recite:
Hear me! Subject to me all daimones, so that every daimōnwhether heavenly or ethereal, upon the Earth or under the Earth,on dry land or in the water, of whirling air or rushing fire,and every spell and scourge of God and every soul of man and beastmight be obedient to me and do no harm to me!
6.6.2.4.3. Main Ritual⁑
Tip
If the Headless Rite is being done as part of the Orkhēsis, the Headless Rite begins at this point.
If the headband is not yet worn, don it now.
Face the polar direction. Extend the arms out to the sides, palms facing upwards. Recite, turning one complete clockwise in the northern hemisphere or counterclockwise in the southern hemisphere every time the rubric is said:
I call upon you, o Headless One,you who created Earth and Heaven,you who created Night and Day,you who created Light and Darkness!You are OSORONNŌPHRIS whom none have ever seen!You are IABAS!You are IAPŌS!You have distinguished the just and the unjust!You have revealed the seed and the fruit, the moist and the dry, and all means of nourishment!You have made the like and the unlike, and all begetters of life!You cause people to love one another and to hate each other!I am your prophet to whom you gave your mysteries that the whole of the world fulfills!Hear me! I am your messenger, o Pharaoh OSORONNŌPHRIS!This is your true name handed down to the prophets of the world:ARBATHIAŌ REIBET ATHELEBERSĒTH ARA BLATHA ALBEU EBENPHKHI KHITASGOĒ IBAŌTH IAŌ[Rubric]I call upon you with an empty spirit, oh awesome and unseen god:AROGOGOROBRAŌ SOKHŪ MODORIŌ PHALARKHAŌ OHOHO[Rubric]O Holy Headless One, hear me:RŪBRIAŌ MARI ŌDAM BAHABNABAŌTH ASS ADŌNAI APHNIAŌ ITHŌLĒTH ABRASAKS AĒOŌU[Rubric]O Mighty Headless One, hear me:MABARRAIŌ IOĒL KOTHA ATHORĒBALŌ ABRAŌTH[Rubric]Hear me!
Breathe in deeply, then intone with a long full exhale:
AŌTH ABAŌTH BASYM ISAK SABAŌTH IAŌ
Recite as before:
You are the lord of the gods!You are the lord of the whole world!You are the one whom the winds fear!You are the one who made all things by the command of your voice!Lord! King! Master! Helper! Save and empower my soul!IEŪ PYR IŪ PYR IAŌT IAĒŌ IOŪ ABRASAKS SABRIAM OHO UHU EHU OHO UHU ADŌNAIEQuickly, quickly, o good messenger of God:ANLALA LAI GAIA APA DIAKHANNA KHORYN
6.6.2.4.4. Abiding as the Headless One⁑
Curl the dominant hand into a fist and bring it swiftly to hit solidly on the sternum, bringing the submissive hand to cup over it, and imagine a resonant wave extending from the heart as the center of the cosmos to its most distant reaches. Breathe in deeply, slowly, and fully several times as appropriate. Center yourself, imagining yourself existing in all moments and in all places, a body that is pure spiritual light burning through fire itself, transcendent of and immanent throughout the whole cosmos, completely outside all physical time and space yet present in the most immediate here and now.
When ready, extend the arms out to the sides, palms facing upwards, and continue reciting:
I am the Headless Daimōn who possesses sight in the feet!I am the Mighty One who possesses the immortal fire!I am the Truth who hates that evil is wrought in the cosmos!I am the Lightning-striker!I am the Thunder-driver!I am the one whose sweat is the heavy rain that falls upon the Earth to make it fertile!I am the one whose mouth is utterly aflame!I am the one who begets and generates!I am the Grace of Aiōn!A heart girt with a serpent is my name!Come forth and follow, so that all daimones whether heavenly or ethereal, upon the Earth or under the Earth, on dry land or in the water, of whirling air or rushing fire, and every spell and scourge of God and every soul of man and beast might be obedient to me![Final Rubric]
Bring the hands together to the base of the sternum; on each hand, extend the thumb, forefinger, and middle finger while keeping the ring finger and little finger pressed into the palm. With the right elbow lifted slightly and the left elbow lowered slightly, bring both arms apart, tracing the inside of one forearm with the extended fingers of the other, then separate the hands and extend the right hand up and to the right and left hand down and to the left, hands facing outward. Recite:
Hear me! Thus have I spoken, thus are the words!
Intone with a long full exhale:
IAŌ SABAŌTH
Having assumed such a divine form, having spoken with such definiteness and power, dwell within the form of the Headless One for as long as necessary or as desired to continue with whatever work is necessary. Once finished, release yourself from transcendence back into pure immanence; release the form of the Headless One, become human again, and ground yourself.
Tip
If the Headless Rite is being done as part of the Orkhēsis, the Orkhēsis resumes at this point.
6.6.2.4.5. Blessing of the Light⁑
Note
Only to be done if not done before as part of the Orkhēsis.
Stand upright and breathe in. Bring both hands out in front of the body slightly, dropping the elbows, palms facing upwards. Recite:
Hear me! Thus have I spoken, thus are the words, thus do I dare to say!
Recite, changing the pronouns as necessary, imagining a divine light suffusing the cosmos to suffuse and imbue oneself:
Blessed is he who walks in the Light.Blessed is he who follows the path of the Light.Blessed is he who is guided by the Light.Blessed is he who walks in the Light.Holy Light, guide me.Holy Light, surround me.Holy Light, support me.Holy Light, fill me.
Breathe in deeply. Bring the hands, palms pressed together with fingers pointing upwards, up to the mouth. Kiss the fingertips, then the tips of the thumbs, then the heels of the hands, lifting the hands up higher each time to make the kiss so that the last kiss has the fingertips resting against the forehead. Exhale slowly and fully, and settle oneself calmly.