I think I speak for us all when I say that it’s fascinating to watch how our own evolution of practices and rituals changes over time.  Seeing how influences and trends come and go, practices get developed and set aside, focuses of research arise and abate always gives me a lot to think about, seeing them all like waymarks on a long trip or reminiscing on a walk around town about past dates or adventures.  Even though my own spiritual path hasn’t been that long in active practice (only like 15 years or so counting from when I started the Red Work Course under Rufus Opus), while some things have stayed the same, quite a lot hasn’t—but I can still turn to it all and see how it was all so informative for me to get me to where I am today.  Even if some practice or other doesn’t stick around, it still helped me get here after all.

Over time, and especially with the development of the Hermetic Synaxis stuff, I’ve learned a lot about what really does and doesn’t work for me.  For instance, monotheism is a non-starter for me; between my worship of Greek gods, my being an initiated priest to orisha, and just having experiences that slap me in the face (sometimes literally) to attest to their presence, the theological framework of monotheism just doesn’t click (which is also why I’ve written so much in the past about how the Hermetic texts themselves are explicitly non-monotheistic, like with the post series here and here).  Although my original RWC-driven practice used a lot of Christian stuff (given the ease of access to so much out there and the influence of Christianity in the European grimoiric traditions), I eventually dropped that because it just didn’t do much for me.  Likewise, while I maintain my own Jewish practice as a sort of heritage tradition and as a means to continue working with my own ancestors, I readily admit that I don’t (and, for the sake of my own integrity, can’t) do things in a normative or conventional way, and so reconsider and adapt the prayers and my household practice to accommodate my own needs.  For a while, back in…2017? 2018? when I was getting back underway with one of my own spiritual revivals, I was really invested in making a “Hermetic geomantic spiritual path”, fleshing out my whole practice in a way that centered geomancy and, thus, had to take account of its Arabian (and thus Islamic) origins; this eventually led to my Preces Castri ebook, a heavily monotheistic-focused Islam-influenced collection of prayers that, at the time, was pretty nice and fun to work with, but even then I noticed that I kept finding hangups and weirdnesses about my own views and experiences involving divinity that still made it not click.  For the most part, while it was an interesting experiment and gave me a lot of neat things to work with, that particular path was a dead-end for me, and that realization gave me further orientation to help get me to where I am today.

Still, even if that approach was a dead end, that’s not to say that there’s nothing in there that I don’t use; a few prayers and ritual processes still get pulled out for a few tasks here and there for which they make sense.  One of the big things I do in that same vein, though, is a monthly adoration of the Perfect Nature from the Ghāyat al-Ḥakīm, also known as the Picatrix.  In book III, chapter 6, we see this whole discussion of this spirit called the Perfect Nature, about which I’ve written no small amount here and with a ritual of communion that I’ve fleshed out according to the text’s instructions here.  It’s a wonderful ritual to do to commune with this entity, which I personally consider to be the Picatrix’s equivalent of the natal genius.  The only issue with this is that I (and many others) are waiting for Liana Saif’s upcoming translation of the Arabic text (or, rather, family of texts and different manuscripts of the Ghāyat al-Hakīm) with better research and critical analysis than has been available so far out there for this text, and which may well shed very welcome light on both the Perfect Nature and the ritual of communion with it (along with much else in the text); to that end, while the ritual in the Picatrix is totally doable as-is, there’s certainly room for clarification and refinement in the process (e.g. what the heck sort of confection is meant to be made with the butter and oil and honey, if not some sort of butterscotch candy/brittle/bark), and I look forward to seeing what Saif has to say about it.

In the meantime, though, I should point out that it’s not like we can’t go off and do our own thing in the meantime.  The ritual in book III, chapter 6 of the Picatrix is nice, but it’s a lot, and while any sort of communion ritual with our tutelary genius-type entities is worth doing, sometimes we don’t need to do the whole kit-and-kaboodle if we already keep such practices up or if we want something more offering-focused than otherwise.  For some time now, I’ve been maintaining my own ritual to celebrate the Perfect Nature, where I start from the overall idea of what we see in the Picatrix but make it less of a yearly communion and offering and more of a monthly adoration and seeking of alignment and blessing.  Given the Picatrix’s Islamic origins, this is a case where I don’t shy away from using monotheistic prayers or the like; indeed, I make use of them amply, or have adapted them in ways that help suit what I want for this.  The whole effect of it helps me (or so I find) keep on a good path in my life and acts as another way to both keep up with everything as well as to pray for and work towards my own development and blessing, a way to perfect my own nature by means of my Perfect Nature.  To that end, I figured I might share it on my blog; it might be useful for someone else out there, too!

So, first, when should such a ritual be done?  Following the Picatrix’s advice for its own ritual, we should do this when the Moon is in 0° Aries, which gives us a window of time of about two hours once every 28-ish days.  The Picatrix’s ritual seems to be done just once a year, but given that the Picatrix doesn’t give any other information about the timing, it seems like such a ritual can be done on any such time when the Moon is in the first degree of Aries (though you’d probably want one when the Moon isn’t in aspect to a malefic or have other such concerns going on).  All the same, though: why this specific placement?  My thinking is that the Perfect Nature ritual, being a means to contact an equivalent of the natal genius, is meant to be done in general by people in general, especially as a group, but also, it may well be that people don’t have reliable information about their own natal horoscopes.  While it’d certainly be preferable to do the ritual at a time more aligned to their own planetary ruler (since, quoth the Picatrix “a Perfect Nature is the spirit of the philosopher or sage in harmony with the planet governing him“), if you don’t know that information for yourself or if you’re with other people with other planetary rulers, then picking a general time makes sense for everyone, and the start of a new lunar cycle likewise makes sense for that.  Given the astrological focus of the Picatrix, I suppose it makes sense to use a sidereal lunar month reckoning (i.e. according to the lunar mansions) rather than a synodic one (i.e. according to the lunar phases) for such a monthly cycle to be renewed, in the same way that we might consider a yearly to be renewed not according to a set number of lunar months (as the Islamic calendar does) but according to the Sun entering a new zodiacal cycle of crossing into Aries.

To that end, my thinking is that this ritual may either use the Moon in 0° Aries if you want to stick to the Picatrix’s own instructions, if you’re performing the adoration with other people, or if you don’t know your own planetary ruler; alternatively, if you’re doing this on your own and do know your own ruling planet (which, in this case and given this context, would likely be the almuten approach of figuring out a ruling planet), you could do this when the Moon is in your natal degree of that planet (e.g. if your almuten is Jupiter and Jupiter was at 23° Pisces when you were born, do the ritual when the Moon is in 23° Pisces).  However, using either approach, and speaking as a householder with a commute?  Only having a two-hour window once every 28 days to do such a ritual is a big ask, so for my ritual approach here, I expand the window a bit: the ritual may be done while the Moon is either in the first lunar mansion or in the lunar mansion of the natal placement of your planetary ruler.  That way, rather than having just a two-hour window, you have a whole day to do the ritual, which I find much more accessible while still being more-or-less on target.

So much for timing; what do we need to perform the ritual?  At minimum, all you need is a candle to light, some incense to burn (generically pleasing is fine), and a misbaḥa (a set of Islamic prayer beads, preferably in a set of 99 beads with spacers between each set of 33 which can be worn around the neck, though smaller sizes which can be worn around the wrist are also acceptable), with everything set up on a small altar for you to kneel at and with the prayer beads safely laid out around the candle.  However, for those who can, a more proper setup would be to use the following:

• A white small taper candle (e.g. emergency candle, Shabbat candle) enclosed in a glass chimney or lantern and raised on a small platform
• Frankincense and/or mastic incense, put to the left of the candle
• Aloeswood and/or sandalwood incense, put to the right of the candle

Although not at all required, if you want to make an extra offering to the Perfect Nature, set four small cups around the candle of either water and/or wine.  If at all possible, also put a piece of butterscotch candy present between me and the candle, to be kept wrapped until the end of the ritual.

For my practice, as an informative idea to show how all the above might look when fully done: I use an old soapstone aromatic oil diffuser I found that I’ve repurposed into a sort of “model Adocentyn”, the sacred city of Hermēs Trismegistos described in book IV, chapter 3 of the Picatrix.  I align the sides of the diffuser to the cardinal directions, I have the candle on top  surrounded by a mineral oil glass lantern chimney, and between each of the four pillars of the soapstone diffuser I have a little soapstone animal to reflect the animal statues at the four gates of Adocentyn: an eagle at the east, a bull at the west, a lion at the south, and a dog at the north.  The whole thing sits atop a sandstone base, and around the whole thing in front of each animal I put a little soapstone shot glass for water offerings, with incense boats to either side.  The whole thing is my own little “Adocentyn shrine”, which I’ve experimented before using as a shrine centerpiece and also divine lamp in general.  While I can’t find soapstone diffusers like these easily anymore, they do still exist for sale on Etsy or Ebay sometimes in addition to some Indian online websites, but you can also easily make something of your own just as well if you also wanted to go this extra few miles.

Alright, so we have our time for the ritual and the ritual apparatus done.  To prepare yourself, I encourage a bit of light abstinence (at least no consumption of meat or alcochol and no sexual activity for 12 hours before the ritual, plus no food or drink besides water for 1 hour before the ritual), ablution (just shower fully), and put on some clean clothes.  Once you do, you’re ready for the ritual.  Note that this ritual involves prostration; because of this, I encourage using a prayer rug and kneeling on that with the aid of a bench or small stool, or at least doing this on an otherwise clean floor, but if you’re unable to prostrate or kneel for the ritual, sit on a chair before the altar and bow as far as you might be able to.

Approach the altar, then prostrate silently for a moment.  Arise, either standing or upright on one’s knees, and recite the Preliminary Invocation (based on the prayer of aphorism II.14 of the Arbatel):

O God, Lord of Heaven and Earth, maker and creator of all things visible and invisible, to whom all glory is rightfully due!

I call upon you through the sacred gifts that you have given me of mind, word, knowledge, and light that you might send your holy powers unto me to direct me in your work for the good of all. O almighty Father from whom proceeds all good and whose mercy is immeasurable, hear me my prayers that I make in your sight.

Here, today, and now I pray, and I pray that you grant me to celebrate, adore, and seek the blessing of my Perfect Nature.

Recite each of the following supplications, bowing at the waist after each supplication:

O God, hear me my prayers.
O God, cleanse me from filth.
O God, heal me from illness.
O God, save me from error.
O God, keep me from ignorance.
O God, rescue me from torment.
O God, free me from darkness.

Prostrate and recite while remaining prostrating:

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.

Arise, either sitting down or kneeling.  Light the candle and the incense, and recite the Recitation of Light (adapted from the Qur’ān 24:35):

God is the Light of the Heavens and the Earth.
The image of his light is like a niche, in which is a lamp.
The lamp is in glass, the glass like a brilliant star.
It is lit from the oil of a blessed olive tree—
neither of the East, that it only receive sunlight in the morning,
nor of the West, that it only receive sunlight in the evening,
but always suffused in the light of the Sun—
the oil nearly glowing, even without the touch of fire.
Light upon Light!
God guides whomever he wills to his Light,
and God sets forth images for humanity,
and God is All-Knowing of everything.

Recite the Prayer of the Chain (based on supplications used for ṣalah in Islam), prostrating after every stanza:

God is the Greatest; glory be to my Lord, the Most Gracious!
Glory be to you, o God, for all praise is due to you.
Blessed is your name and exalted is your majesty.
There is no one and nothing higher worthy of worship than you.
God is the Greatest; glory be to my Lord, the Most Merciful!

God is the Greatest; glory be to my Lord, the Most Forbearing!
God hears those who praise him!
All my praise, abundant and excellent and blessed, is for you, o Lord.
O God, keep me as far from error as you have kept East from West.
O God, cleanse me of defilement as white cloth is cleansed of filth.
O God, wash away my impurity with snow and water and hail.
O God, help me, guide me, strengthen me, support me,
grant me well-being, grant me blessing, and grant me mercy.
God is the Greatest; glory be to my Lord, the Most Holy!

God is the Greatest; glory be to my Lord, the Most High!
May the peace, mercy, and blessing of God be upon me;
may the peace, mercy, and blessing of God be upon all those with me;
may the peace, mercy, and blessing of God be upon all those going before me;
may the peace, mercy, and blessing of God be upon all those coming after me;
may the peace, mercy, and blessing of God be upon all those in the world.
God is the Greatest; glory be to my Lord, the Most Great!

Amen.

Take up the prayer beads in the dominant hand.  Recite the opening prayer for the chant (based on the prayer recited for the four winds from Pietro d’Abano’s Heptameron):

O God, mighty and merciful!
O God, great, excellent, and honored throughout endless ages!
O God, powerful, strong, and without beginning!
O God, wise, illustrious, just, and divinely loving!
I beseech you, most holy Father,
that I should fulfill and perfectly realize this,
my petition, my work, my labor today,
o you, who live and reign, world without end.  Amen.

Recite 99 times:

Tamāġīs Baġdīswād Waġdās Nūfānāġādīs

Recite the closing prayer for the chant (based on the prayer noted in the Talmud of R. Neḥunya ben Hakanah when entering a bet midrash):

May it be your will, o Lord my God,
that no mishap occur because of me,
that I not err in my thoughts or words or deeds,
that I not think the pure impure nor the impure pure,
that I not speak truth for lies nor lies for truth,
that I not toil for worthless or idle causes,
but that I may rejoice in the good thoughts, words, and deeds of others
and that others may rejoice in my own.  Amen.

Wear the prayer beads, either around the neck if long enough to do so or around the dominant wrist if not.  Arise, either standing or upright on one’s knees, and recite the Invocation of the Four Powers:

Hail, o Tamāġīs, o Eagle of the East! As the Eagle soars on high to perceive all in the world, and as Air is the means by which all may be perceived, so too does your power of Sensation enable me to perceive all presences, entities, powers, influences, and impulses in the world as a single thing! Grant me your grace of Sensation, o Tamāġīs!

Hail, o Baġdīswād, o Bull of the West! As the Bull hones and grazes upon the bounty and produce of the Earth itself, and as Earth is the foundation for all material existence and the base for all virtues to abide in the world, so too does your power of Substance attract and sustain all spirits and works! Grant me your assistance of Substance, o Baġdīswād!

Hail, o Waġdās, o Lion of the South! As the Lion is the noblest of animals that inspires us to dignity, and as Fire is the holiest of the elements that ties us directly to Divinity, so too does your power of Thought tie all other powers together in its own inviolate and perfect light! Grant me your light of Thought, o Waġdās!

Hail, o Nūfānāġādīs, o Dog of the North! As the Dog serves us to protect, guide, warn, and help bear our burdens, and as Water is the universal solvent to bear and mix all things, so too does your power of Labor enable me to conjoin and commute all things by my hands! Grant me your strength of Labor, o Nūfānāġādīs!

Tamāġīs Baġdīswād Waġdās Nūfānāġādīs! O spirits that abide in the material world that unite to the spirit of perfected thought, as a mirror gathers the light of the Sun to brighten a darkened place without diminishing the Sun, so too illumine my own life, sphere, and world! Be for me my Sun, be for me the source of my own light! Unlock for me that which is impenetrable, teach me in all the ways of my life, protect me from every external spirit and every internal anxiety, and be for me my Perfect Nature!

Recite the Invocation of Perfect Nature (based on the invocation from book III, chapter 6 of the Picatrix):

I call you, o high and powerful Spirit of Spirits,
o Wisest of the Wise, o Intelligent of all Intelligence,
o Knowledgeable of the Knowledge of the whole world!
It is from you that the knowledge and understanding of the wise proceed,
and it is by your virtue that the desires of the wise are accomplished.
Hear me, answer me, come to me, be present here with me;
unite me with your powers and draw me close to your knowledge;
strengthen me with your knowledge,
and grant me to understand what I do not understand,
know the things I do not know, and see the things I do not see!
Remove from me and protect me
from all blindness, corruption, forgetfulness, and disease.
Lift me up to the level of the ancient sages,
those whose hearts were filled
with intelligence, wisdom, understanding, and insight.

Sit down or kneel.  Remain in silent communion with the Perfect Nature for however long as desired.  When ready, continue with:

Let all this abide in my heart forever;
imprint and affix these things in my heart,
that they may never depart from me!

Recite the Prayer of the Highest (based on the Islamic supplication Nādi `Ali):

I call upon the Exalted One, the Sublime One, the Highest One,
the One who is the manifestor of wonders,
the One who is the maker of miracles,
the One who can bring about the extraordinary,
for I will find the One an effective support in all calamities,
and I will find the One a sure helper in all difficulties.
All my worries, sorrows, and grief will soon disappear.
O best governor, o best master, o best helper,
o merciful and gracious, o helper of seekers,
o mighty conqueror over enemies, o eternal leader of leaders,
o strong and powerful and valiant One,
against whom none can or ever could resist or exact revenge,
I submit my wishes, my hope, and my prayers to you
whom I trust and have always trusted.  Amen.

Recite the Prayer of All Blessings (based on the inscription on a 13th century CE geomantic tabulating machine, as researched in E. Savage-Smith and M. B. Smith’s 2001 paper “Islamic Geomancy and a Thirteenth-Century Divinatory Device”):

O God, grant me your blessing, support, compassion, and grace that all the virtues of the soul fall upon me and all the vices of the body flee from me that I might possess outstanding good character, constant and efficacious power, enduring satisfaction and serenity, a comfortable and pure manner of living, perpetual and laudable well-being, and a long and unimpaired life so as to enjoy everlasting glory, complete honor, supreme peace, continual abundance, abiding prosperity, increasing good fortune, victory over all enemies, success in all endeavors, and a favorable fate with favorable omens.

May all this come to pass, o God, that your Light shine upon me, guided by all your angels and powers, for the fulfillment of your will, your glory, and your honor, for you are mighty, o God, and your mercy endures forever and ever.  Amen.

Perform the Invocations of the Seven Temples.  Recite:

O God, you who are the Propitious One! Nothing can happen, o Lord, except according to your Word; all things happen, o Lord, according to your Word. I call on you by your name, by which all the seas and all the lands have been created! I call on you by your name, by which all of the Heavens shake! I call on you by your name, by which all your angels tremble! I call on you by your name, by which the prayers of holier men than me have been accepted and to whom you have given your love and mercy! I call on you by your name, by which your prophets have been purified and ennobled, by which you send your blessings and peace upon them, and by which all those who follow them may learn to follow in their ways to you! Hear me and all my prayers, for you are the Most Generous.

Cup your hands together in front of your face, then breathe out into them, extending your hands forward and extending your breath mentally forward into the distance.  Recite:

O God, you who are the Forbearing One! It is you, o Lord, who created the Heavens and all within them; it is you, o Lord, who created the Earth and all upon it. I commit endless errors and bear endless faults, but with you are endless blessing and endless relief. Help me, o Lord, that I might bring an end to my error; help me, o Lord, that I might lighten the burden of my faults. You have heard and granted the pleas of your most despised creatures for relief and peace; so too, o Lord, even if I am no better than them, grant my pleas for relief and peace. Bless me, o Lord, with what you give me, and make my heart content with it. Hear me and all my prayers, for you are the All-Knowing.

Cup your hands together in front of your face, then breathe out into them, moving your hands behind your head and extending your breath mentally behind you into the distance.  Recite:

O God, you who are the Vigilant One! Whatever evil hurts us, o Lord, none but you can remove it; whatever good helps us, o Lord, none but you can repel it. I am your servant, utterly dependent on you, fearful for my soul, who takes refuge in you; grant me fortitude in my body and assurance in myself. I am your ward, a poor seeker of succor at your gate; grant me, o Merciful God, entry into your kingdom! Yours is a holy house and an eternal sanctuary, into which those who turn to you might enter for refuge. Save me, o Lord, and take me into your house, that I and all those before me, after me, and with me might be saved from the torments that I risk with every breath and every step. Hear me and all my prayers, for you are the Most Holy.

Look upwards, cup your hands together in front of your face, breathe out into them, moving your hands upward and extending your breath mentally above you into the skies. Return your posture to face forward.  Recite:

O God, you who are the Truthful One! Whatever you bestow, o Lord, none can take away; whatever you take away, o Lord, none can bestow. Lord, guide your people to you, and keep all evil away from those who turn to you. Lord, grant us your blessing on Earth and in Heaven, and save us from the torments we face. Yours is a holy house and an eternal sanctuary, and it is here that I seek to stay and take refuge from the torments that chase me and the torments I bring upon myself. All blessing, relief, and well-being come from you; grant it upon me and all those before me, after me, and with me! Hear me and all my prayers, for you are the Most Exalted.

Look downwards, cup your hands together in front of your face, then breathe out into them, moving your hands downward and extending your breath mentally down into the Earth. Return your posture to face forward.  Recite:

O God, you who are the Powerful One! There is nothing and no one on Earth or in Heaven, o Lord, that you do not know; all things that exist and live on Earth or in Heaven, o Lord, are known to you. Grant me life, light, and goodness by your mercy; grant me refuge from my torment by your mercy; grant me healing from disease by your mercy; grant me protection from harm by your mercy! By your mercy, unending and eternal, enlarge my bounty and blessings for me, and keep me safe from the evil of corrupt men and corrupting spirits. Lord, I know that my work is meager; multiply it and help me multiply it. Help me so that all that I am, all that I have, and all that I do might be made worthy to you and be accepted as an offering before your Throne. Hear me and all my prayers, for you are the Almighty.

Look to your right, cup your hands together in front of your face, then breathe out into them, moving your hands to your right (extending your left hand across your chest to the right and your right hand out fully) and extending your breath mentally behind you into the distance. Return your posture to face forward.  Recite:

O God, you who are the Reckoning One! There is nothing on Earth or in Heaven, o Lord, that does not depend on you; all things on Earth and in Heaven, o Lord, utterly depends on you. Praise be to you, from this one who gives this prayer to you! Praise be to you, from all those who have ever honored and exalted you! Praise be to you, who has sent forth the angels to teach the prophets! Praise be to you, who has sent forth the prophets to teach all humanity! Lord, I know that my work is meager; multiply it and help me multiply it. Help me that whatever crimes I conceal be forgiven, whatever errors I make be corrected, and whatever flaws I possess be repaired. Hear me and all my prayers, for you are the Most Merciful.

Look to your left, cup your hands together in front of your face, then breathe out into them, moving your hands to your left (extending your right hand across your chest to the left and your left hand out fully) and extending your breath mentally behind you into the distance. Return your posture to face forward.  Recite:

O God, you who are the Unique One! There is no might nor power except in you, o Lord; all my trust and faith is put in you, o Lord. Owner of well-being, creator of well-being, keeper of well-being, granter of well-being! You who give well-being to me and all your creatures! You, merciful on Earth and in Heaven, compassionate of all who turn to you! Send your peace and blessing upon all those who have gone before me, and send your peace and blessing upon me and all who walk with me, that we might have well-being now and always, that we might give thanks for well-being, and that we might always praise and glorify you and your mercy. Hear me and all my prayers, for you are the All-Aware.

Cup your hands together in front of your face, then breathe out into them, passing your breath over your body from your head down to your feet, filling your own sphere with your breath mentally.

Recite the Prayer of the Treasure (based on aphorism II.14 of the Arbatel), bowing after every stanza:

O God, my God! I beseech you, grant me your mercy, for I yearn with true longing to fully learn the skills of this life and all that is necessary for me. It is only by your power that I can know anything at all, for I can know nothing on my own, so immersed in immense darkness, so befouled with endless delusions, so finite and mortal and weak as I am.

O Father, my Father! I beseech you, grant me your aid, that I might be taught all that you will for me to learn and know for the benefit of myself, of those near to me, and of the whole world. Bring forth from the inexhaustible treasures of your knowledge, understanding, and wisdom and teach me by your spirits all that which I need to know yet only that which I need to know; make tame my mind and make docile my heart that I might easily keep safe and hold fast within myself all that which I am taught.

O Lord, my Lord! I beseech you, grant me your grace, that I might use your great gifts, borne by your spirits, only with humility before you and always with devotion to you, that all things might be done for your honor and glory.

Amen.

Recite the Recitation of Iron (adapted from the Qur’ān 57:1—6):

Everything in Heaven and on Earth glorifies God,
and God is Almighty and All-Wise.
To him is the dominion of Heaven and Earth;
he is the bringer of life and the bringer of death;
he is All-Powerful over all things.
He is the First and the Last, the Apparent and Unapparent;
he is All-Knowing of all things.
He is the one who created Heaven and Earth in six days
and established himself upon his Throne on the seventh;
he knows what is put into the Earth and what comes forth from it;
he knows what descends from Heaven and what ascends to it;
he is with us wherever we might be;
he is All-Seeing of all that we do.
His is the dominion of Heaven and Earth;
all things return unto God.
He merges Night into Day and Day into Night,
and he is All-Knowing of what is within our hearts.

Recite the Prayer of the Ocean (based on the Islamic Supplication of the Minor Sword, aka the Supplication of the Ocean, as recorded by Mīrzā Ḥusayn Nūrī Ṭabrasi), bowing and reciting “blessed is the name of the glory of his kingdom, forever and ever” silently to yourself between every stanza:

O my Lord, embrace me in the profundity of the ocean of your Oneness, and encompass me in the immensity of the sea of your Unity. Strengthen me with the influence of the authority of your Uniqueness, so that when I enter into the wide clearing of your Mercy, my face will bear the glitter and shine of the touch of the mark of your Protection, venerable as it is coming from your Venerability, mighty out of your Care for me, esteemed by your Instruction, and honored by your Purity.

O my Lord, clothe me with garments of dignity and comfort, make easy for me to attain the means of communion with and attainment to you, adorn me with the crown of nobility and virtue, and put love between your beloved ones and me in this temporary abode on Earth as well as the Eternal Abode in Heaven.

O my Lord, out of the illumination of your Name, confer upon me your honor and authority so that all hearts and minds submit to me, and all spirits and souls succumb to me. O you to whom all tyrants surrender and before whom all kings submit! There is neither shelter nor refuge to protect against you save yourself; there is no help save through you, no reliance save upon you!

O my Lord, repel the trickeries of the enviers they set against me, and block the evils of the stubborn they put to me. Have mercy upon me under the pavilion of your Throne, o Most Generous of all those who show generosity! Aid my appearance to attain your pleasure, and illuminate my heart and mind by acquainting me with the way to properly fulfill your will for your sake.

O my Lord, how does it come that I leave your door with disappointment, after I had come to it with full faith in you? How is it possible that I am driven to despair of your gifts, after you have instructed me to pray to you? Here I am, coming to you, seeking shelter with you: keep me far from my enemies, just as you have kept my enemies far from one another. Take their sights off me though the Light of your Holiness and the Grandeur of your Glory.

Truly, you are God, the one who confers with splendid, honoring grace upon those who pray to you, secretly or openly, out of your endless, awesome Mercy. O Ever-Living, o Self-Subsisting, o Lord of Glory and Honor! Let this and all else be done according to your will, for you are mighty, o Lord, and your mercy endures forever.  Amen.

Recite the Recitation of the Throne (adapted from the Qur’ān 2:255):

God! There is no true divinity but him, the Ever-Living, the Sustainer of All.
Neither slumber nor sleep overtakes him.
Unto him belongs all that is in the Heavens and all that is on the Earth.
Who could intercede in his presence without his permission?
He knows that which is in front of them and that which is behind them,
while they encompass nothing of his knowledge except what he wills.
His Throne extends to both the Heavens and the Earth,
and he is never weary of guarding the both of them.
He is the Most High, the Most Great.

Take off the prayer beads, and recite the Crown of the Sage on them:

• At the start: “In the name of God, from whom nothing is hidden and by whom all is revealed.”
• Recite 33×: “O God, All-Subtle!”
• Recite on the first separator: “Only God knows all”
• Recite 33×: “O God, All-Aware!”
• Recite on the second separator: “Only God knows best!”
• Recite 33×: “O God, All-Wise!”
• At the end: “All glory, all praise, and all thanks be to God, All-Knowing of the Seen and the Unseen!”

Lay the prayer beads safely the candle.  Prostrate and recite the Prayer of Tribute (based on the prayers of Tasbīḥ Fāṭimah and CH XIII.9) while remaining prostrating:

In the name of God, beyond any name, having every name!

Glory be to the Life of God;
glory be to the Light of God;
glory be to the Goodness of God.
Glory be to God!

Praise be to the Life of God;
praise be to the Light of God;
praise be to the Goodness of God.
Praise be to God!

Thanks be to the Life of God;
thanks be to the Light of God;
thanks be to the Goodness of God.
Thanks be to God!

All glory, all praise, and all thanks be to God,
for from God comes all Life, Light, and Goodness.

Arise, either standing or upright on one’s knees, and recite the Prayer of Remembrance (based on various Islamic short exclamations and supplications):

With God we begin, and with God may we always continue, God willing,
until such time as God sees fit to bring our lives to an end.
It is God to whom we all belong, and it is God to whom we all return,
for God is great and perfect in all things,
and there is no might nor power except in God.
In this and in all things do we thank God
for all his work, all his blessing, all his mercy, and all his Light unto us.
In this and in all things do we praise God, for only God knows best.
All glory be to God.

Amen.

Prostrate silently for a moment, then arise.  If you have a piece of butterscotch candy, eat it now, reciting while putting into your mouth:

Truth is sweet; truth is in my mouth, for honey is on my lips.

Step away from the altar; the ritual is complete.  If drinks were offered to the Perfect Nature, they may be drunk or otherwise disposed of respectfully once the candle and incense has burned out.