Invocations and Prayers
From Popol Vuh: the Mayan Book of the Dawn of Life comes this nice little tidbit that I found in the introduction to the translation:
From the beginning of our work on the Popol Vuh, Andres Xiloj felt certain that if one only knew how to read it perfectly, borrowing the knowledge of the day lords, the moist breezes, and the distant lightning, it should reveal everything under the sky and on the earth, all the way out to the four corners.
As a help to my own reading and pondering of the book, he suggested an addition to the prayer that daykeepers recite when they go to public shrines.
It goes like this:
Make my guilt vanish,
Heart of Sky, Heart of Earth;
do me a favor,
give me strength, give me courage
in my heart, in my head,
since you are my mountain and my plain;
may there be no falsehood and no stain,
and may this reading of the Popol Vuh
come out clear as dawn,
and may the sifting of ancient times
be complete in my heart, in my head;
and make my guilt vanish,
my grandmothers, grandfathers,
and however many souls of the dead there may be,
you who speak with the Heart of Sky and Earth,
may all of you together give strength
to the reading I have undertaken.
This is an intriguing explanation of magic. I found it in an Anne Rice book, Servant of the Bones, and I think there might be some truth to it, some insight and understanding, a fresh viewpoint, a different way of defining what magic is and how it works. The book itself is a work of fiction, and yet, when I think of magic in this way, and act as if it is indeed true, my own magic has more power. I get faster and better results. So, here it is:
“All magic of all lands and of all schools is the same. Magic is an attempt to control the unseen spirits, and the spirit within the living, or to bring back the spirits of the dead which still surround the earth. That is all that magic is. Making illusions, doing tricks, bringing wealth, it’s all done through spirits, that is, beings without bodies who can move swiftly, unseen, steal, spy, transport, etc. That’s all magic. The words differ from country to country, from Ephesus to Delphi, to the northern steppes. But it’s all the same.
I know all the magic that can be known, and I continue my search for more. To learn a new incantation teaches me a new possibility. Now listen to me! It teaches me a new possibility, but it doesn’t increase my power, my power increases with understanding and will. All magic is the same. What I’m saying is, you can do most anything whether you have the words or not!
Magicians are born for the most part, but some men become magicians… incantations school and direct them, but ultimately the words don’t count. To God all languages are one. To the spirits all languages are one. Incantations help the weak magician more than the strong.
But you can see why can’t you? You are very strong. You can do things without incantations. I’ve seen that today. So have you. Don’t let anyone ever convince you by any incantation that they can have power over you. A magician can have power over you, yes, but don’t ever be fooled by mere words. Confront the power if you would resist it. Rouse yourself and make an incantation of your own. Incantations frighten spirits and humans alike. Make a song of strength, a song of might, when you would have your way. Doors will open.”
“I walk to the North of my sacred space;
Herein all negativity be erased.
I walk to the east where the magic winds dance;
Here I evoke the power of abundance.
I walk to the south where the fires burn bright;
…There I shall banish, all evil, take flight!
I walk to the west, where clear waters flow;
The circle’s completed, blessings bestow!”
– Trish Telesco
Shamash was the Sun God of ancient Babylon. The prayer that follows is one of the longest and most beautiful of the hymns that have come down to us in cuneiform. I think this would make an awesome invocation, prayer, or meditation to greet the Sun as morning dawns after the longest night of the year (The Winter Solstice).
You climb to the mountains surveying the earth,
You suspend from the heavens the circle of the lands.
You care for all the peoples of the lands,
And everything that Ea, king of the counselors, had created is entrusted to you.
Whatever has breath you shepherd without exception,
You are their keeper in upper and lower regions.
Regularly and without cease you traverse the heavens,
Every day you pass over the broad earth. . . .
Shepherd of that beneath, keeper of that above,
You, Shamash, direct, you are the light of everything.
You never fail to cross the wide expanse of sea,
The depth of which the Igigi know not.
Shamash, your glare reaches down to the abyss
So that monsters of the deep behold your light. . . .
Among all the Igigi there is none who toils but you,
None who is supreme like you in the whole pantheon of gods.
At your rising the gods of the land assemble,
Your fierce glare covers the land.
Of all the lands of varied speech,
You know their plans, you scan their way.
The whole of mankind bows to you,
Shamash, the universe longs for your light. . . .
Every single person is entrusted to your hands;
You manage their omens; that which is perplexing you make plain.
You observe, Shamash, prayer, supplication, and benediction,
Obeisance, kneeling, ritual murmurs, and prostration.
The feeble man calls you from the hollow of his mouth,
The humble, the weak, the afflicted, the poor,
She whose son is captive constantly and unceasingly confronts you.
He whose family is remote, whose city is distant,
The shepherd [amid) the terror of the steppe confronts you,
The herdsman in warfare, the keeper of sheep among enemies.
Shamash, there confronts you the caravan, those journeying in fear,
The travelling merchant, the agent who is carrying capital.
Shamash, there confronts you the fisherman with his net,
The hunter, the bowman who drives the game,
With his bird net the Fowler confronts You.
The prowling thief, the enemy of Shamash,
The marauder along the tracks of the steppe confronts you.
The roving dead, the vagrant soul,
They confront you, Shamash, and you hear all.
You do not obstruct those that confront you. . . .
For my sake, Shamash, do not curse them!
You grant revelations, Shamash, to the families of men,
Your harsh face and fierce light you give to them. . . .
The heavens are not enough as the vessel into which you gaze,
The sum of the lands is inadequate as a seer’s bowl…….
You deliver people surrounded by mighty waves,
In return you receive their pure, clear libations. . . .
They in their reverence laud the mention of you,
And worship your majesty for ever. . . .
Which are the mountains not clothed with your beams?
Which are the regions not warmed by the brightness of your light?
Brightener of gloom, illuminator of darkness,
Dispeller of darkness, illuminator of the broad earth.
The language of this verse is given as Indeterminate Saxon, and a great translation of the charm can be found at the Pagan Calendar here: The Charming of the Plough.
Her ys seo bot, hu ðu meaht þine æceras betan gif hi
nellaþ wel wexan oþþe þær hwilc ungedefe þing on gedon bið
on dry oððe on lyblace. Genim þonne on niht, ær hyt
dagige, feower tyrf on feower healfa þæs landes, and gemearca
hu hy ær stodon. Nim þonne ele and hunig and beorman,
and ælces feos meolc þe on þæm lande sy, and ælces treow-
cynnes dæl þe on þæm lande sy gewexen, butan heardan
beaman, and ælcre namcuþre wyrte dæl, butan glappan anon,
and do þonne haligwæter ðær on, and drype þonne þriwa on
þone staðol þara turfa, and cweþe ðonne ðas word: Crescite,
wexe, et multiplicamini, and gemænigfealda, et replete, and
gefylle, terre, þas eorðan. In nomine patris et filii et spiritus
sancti sit benedicti. And Pater Noster swa oft swa þæt oðer.
And bere siþþan ða turf to circean, and mæssepreost asinge
feower mæssan ofer þan turfon, and wende man þæt grene to
ðan weofode, and siþþan gebringe man þa turf þær hi ær
wæron ær sunnan setlgange. And hæbbe him gæworht of
cwicbeame feower Cristes mælo and awrite on ælcon ende:
Matheus and Marcus, Lucas and Iohannes. Lege þæt
Cristes mæl on þone pyt neoþeweardne, cweðe ðonne: Crux
Matheus, crux Marcus, crux Lucas, crux sanctus Iohannes.
Nim ðonne þa turf and sete ðær ufon on and cweþe ðonne
nigon siþon þas word, Crescite, and swa oft Pater Noster,
and wende þe þonne eastweard, and onlut nigon siðon
eadmodlice, and cweð þonne þas word:
Eastweard ic stande, arena ic me bidde,
bidde ic þone mæran domine, bidde ðone miclan drihten,
bidde ic ðone haligan heofonrices weard,
eorðan ic bidde and upheofon
and ða soþan sancta Marian
and heofones meaht and heahreced,
þæt ic mote þis gealdor mid gife drihtnes
toðum ontynan þurh trumne geþanc,
aweccan þas wæstmas us to woruldnytte,
gefyllan þas foldan mid fæste geleafan,
wlitigigan þas wancgturf, swa se witega cwæð
þæt se hæfde are on eorþrice, se þe ælmyssan
dælde domlice drihtnes þances.
Wende þe þonne III sunganges, astrece þonne on andlang
and arim þær letanias and cweð þonne: Sanctus, sanctus,
sanctus oþ ende. Sing þonne Benedicite aþenedon earmon
and Magnificat and Pater Noster III, and bebeod hit Criste
and sancta Marian and þære halgan rode to lofe and to
weorþinga and to are þam þe þæt land age and eallon þam þe
him underðeodde synt. ðonne þæt eall sie gedon, þonne
nime man uncuþ sæd æt ælmesmannum and selle him twa
swylc, swylce man æt him nime, and gegaderie ealle his
sulhgeteogo togædere; borige þonne on þam beame stor and
finol and gehalgode sapan and gehalgod sealt. Nim þonne
þæt sæd, sete on þæs sules bodig, cweð þonne:
Erce, Erce, Erce, eorþan modor,
geunne þe se alwalda, ece drihten,
æcera wexendra and wridendra,
eacniendra and elniendra,
sceafta hehra, scirra wæstma,
and þæra bradan berewæstma,
and þæra hwitan hwætewæstma,
and ealra eorþan wæstma.
Geunne him ece drihten
and his halige, þe on heofonum synt,
þæt hys yrþ si gefriþod wið ealra feonda gehwæne,
and heo si geborgen wið ealra bealwa gehwylc,
þara lyblaca geond land sawen.
Nu ic bidde ðone waldend, se ðe ðas woruld gesceop,
þæt ne sy nan to þæs cwidol wif ne to þæs cræftig man
þæt awendan ne mæge word þus gecwedene.
þonne man þa sulh forð drife and þa forman furh onsceote,
Hal wes þu, folde, fira modor!
Beo þu growende on godes fæþme,
fodre gefylled firum to nytte.
Nim þonne ælces cynnes melo and abacæ man innewerdre
handa bradnæ hlaf and gecned hine mid meolce and mid
haligwætere and lecge under þa forman furh. Cweþe þonne:
Ful æcer fodres fira cinne,
beorhtblowende, þu gebletsod weorþ
þæs haligan noman þe ðas heofon gesceop
and ðas eorþan þe we on lifiaþ;
se god, se þas grundas geworhte, geunne us growende gife,
þæt us corna gehwylc cume to nytte.
Cweð þonne III Crescite in nomine patris, sit benedicti.
Amen and Pater Noster þriwa.
Here is a great invocation for the Full Wolf Moon. It can be used anytime wild magick and/or freedom is requested, preferably on a full moon night.
Woman of the moon mist,
Hear me cry
Man of the pack
Master of many
Hear me cry
Darkness surrounds me
Darkness covers me
Cold chains restrain me
Set me free to run with you
Live with you
Feed with you
Let me be my inner self tonight!
I am a child of suns and moons and galaxies beyond our reach. I am air. I am fire. I am water. I am earth. I am made of the dust of distant stars. As I step out into the great unknown, I call to the cosmos to create a circle of energy here. I call to the creatures and deities of the quadrants east, south, west, and north to bless my circle with positive balanced energy. I am safe and protected as I begin the journey of my day. I feel the energy circling around me now.
Here in my circle of light I am the living air.
Here in my circle of light I am the living fire.
Here in my circle of light I am the living water.
Here in my circle of light I am the living earth.
Blessed deities of the east, south, west, and north here is my offering chant.
I am whole and vibrant. I am balanced on the edge of time. There is nothing I cannot accomplish. I feel myself rising into the shining air. I am floating and free, and filled with positive, flowing energy. I know, without any doubts, that I am on my way to becoming all I can be. And all I wish to become is within me now. I breathe in the cool air. I savor the color of the changing sky, and enjoy the view.
When I am ready, I start floating down. I take several deep breaths, coming back , and I am grounded and ready for my earth journey. In honor and thanks I release the energy here. My sircle is open. Budha, Vesta, Afka, Tenga, my thanks to you all.
I will kindle this fire under the eyes of the Tuatha De Danann
under the eyes of Brigit daughter of the Dagda,
under the eyes of Aedh the bright one.
Without fear, jealousy or malice of any kind to anyone under the sun,
but with the light of the Goddess to protect me.
Goddess of the sun, kindle within me a fire of generosity and love to all:
To my friends, my kindred, my foes and kindle within me a fire of bravery,
eloquence and generosity of truth, strength and wealth,
of beauty, charm and grace, so that I may inspire with my words.
May this fire be blessed in the eyes of the Ancient
but ever-present Gods.
From: The Path of the Shaman
The hour of the dark moon draws near;
I hear the invoking words,
hear and appear
Chthonia, Enodia, Trioditis
I come unto the holy bliss.
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