Until now, we have supplied students with basic information, meditations, and exercises that are a prerequisite to practicing Golden Dawn magic. We will continue to do so throughout this book. However, in this chapter we introduce the aspirant to the practice of ritual magic, culminating in one of the only rituals ever taught to students of the First Order in a traditional Order setting. This rite supplemented theoretical studies with a simple, yet highly effective ritual that is one of the hallmarks of the Golden Dawn tradition—the Lesser Ritual of the Pentagram. It is much more than a brief ceremony taught to Neophytes in order to slake their thirst for a bit of real magic. The magician performs this powerful little rite many times over during the course of his or her practice.
Ritual magic refers to any type of magic that follows a basic pattern or formula, whether simple or complex. It employs a ceremonial style as its main approach to working with spiritual entities and magical forces. Western ceremonial magic has long been interlaced with the wisdom of the Qabalah and Hermeticism. These two streams power the engine of our tradition.
Previous chapters have shown readers glimpses of ritual magic, through energized visualization, rhythmic circulation of breath, and vibration of godnames in such exercises as the Middle Pillar. Performance of the Lesser Ritual of the Pentagram takes this praxis one step further by invoking archangels to aid the magician’s work.
A ritual must be practiced many times in order to be effective. So it is important not to get discouraged early on. An effective ritual is an astrally empowered piece of performance art: a working symbiotic relationship between the magician and the Divine. With every repetition the ritual changes slightly. You may notice something different, a new insight or visualization, an extended feeling of balance and calm, or an impression of the Presence of God. You may be surprised to find that after several performances of the same ritual with little effect, suddenly a clear channel opens up between you and Divinity, even if for just a few moments. For an instant your will is in alignment with Deity, and it is at this point of union that true magic happens. Only through practice can we extend those moments and manifest magical force to produce noticeable change and transformation.
At this point we present the reader with ritual tools that can be used for the exercises and rituals that follow.
The Banishing Dagger
A banishing is a ritual designed to get rid of unwanted energies or entities. Banishing rituals often call for the magician to use a simple black-hilted dagger when tracing Pentagrams (Figure 24). This type of ritual dagger is mentioned in medieval grimoires such as The Greater Key of Solomon and later it became the model for the Wiccan athame. As its name implies, this dagger is only used for banishings.
Figure 24: The Banishing Dagger
The Outer Wand of Double Power
In magic, a wand represents the magician’s willpower. It can be used whenever the magician wishes to focus and direct energy. The Golden Dawn utilizes many different wands for various purposes.
The Outer Wand of Double Power (Figure 25) is a simple wand that beginners can employ for the basic Golden Dawn techniques of invoking and banishing. Half of the wand is painted black, the other half white. To invoke, grasp the wand by the center and point with the white. To banish, grasp the center and point with the black.
Figure 25: Outer Wand of Double Power
Just because this wand is simple in design does not mean it is less powerful than more advanced tools such as the Lotus Wand. It will become consecrated through frequent use and is an effective general-purpose wand for any ritual in this book.
Color Visualization Exercise: The Cross
For this exercise, you can use your index finger or the Outer Wand of Double Power.
1. Start in the standing position and begin with a brief period of rhythmic breathing.
2. When ready, extend your arm in front of you. Trace a vertical line straight down in bright yellow light (Figure 26). As you do so, vibrate “YOD HEH.”
3. Then trace a horizontal line that intersects above the middle of the first line, also in yellow light. As you do so, vibrate “VAV HEH.” Strongly visualize the yellow Cross you have created.
4. Turn to your right. Follow the same steps as before and trace another Cross in the air, but this time imagine the lines of the figure in bright red. Visualize the red Cross vividly.
5. Turn left, back to your original position, then turn left again. Follow the same steps as before and trace another Cross, but this time imagine the lines of the figure in bright blue. See it clearly.
6. Return to your original central position and see the three Crosses you have created, hanging in the air. This time do not dissolve them.
7. Take note of how you feel and any insights that you may have experienced during the exercise.
An Introduction to the Qabalistic Cross
The Qabalistic Cross (often abbreviated as QC) is a potent little rite that establishes a Cross of Divine Light within the aura of the practitioner. The gestures given are similar to the Christian Cross, and the words are taken from the last few phrases of the Lord’s Prayer, which is in turn based upon a Qabalistic Hebrew prayer.
This Cross is Qabalistic because it is associated with the Sephiroth of Kether, Malkuth, Geburah, Chesed, and Tiphareth. These Sephirotic energy centers are activated within the magician’s auric sphere by physical gestures, visualizations, and vibration of names and words of power. These spheres also represent a balancing of the four elements within the magician’s aura: Kether-Air, Malkuth-Earth, Geburah-Fire, and Chesed-Water. And although the name of Tiphareth is not vibrated, the balancing element of Spirit is indicated by the placing of the hands over the heart.
You may notice that in tracing the cross upon yourself, the right shoulder is touched before the left shoulder, which is opposite from the way that the Christian Cross is traced on the body. This is because you are tracing the Tree of Life within your auric body. To do this, visualize yourself with your back to the Tree of Life as if it were one with your spine. Your right shoulder is Geburah and your left shoulder is Chesed (also called Gedulah).
The Qabalistic Cross fortifies the aura and establishes balance within the psyche. Continued repetition of this rite alone will bring a measure of equilibrium and calm.
This simple ritual is often placed at the beginning or end of more complex rituals such as the Lesser Ritual of the Pentagram. It is also performed in the middle of many complex rituals. It is impossible to perform this powerful little rite too often. There is always time for it.
The Qabalistic Cross is the epitome of the magician’s personal search for light that forms the basis of the Great Work. Properly performed, this single rite can do more to accomplish that work than hosts of more complicated methods.
The Qabalistic Cross (QC)
1. Stand and face east. Imagine a brilliant white light touching the top of your head. Reach up with the index finger or the white end of the Outer Wand of Double Power to connect with this light and bring it to the forehead.
2. Touch the forehead and vibrate “ATAH” (Ah-tah, meaning “Thou art”).
3. Touch the breast and bring the white end of the wand or index finger down until it touches the heart or abdominal area, pointing down slightly to the ground. Imagine the light descending from the forehead to the feet. Vibrate “MALKUTH” (Mal-kooth, meaning “the Kingdom”).
4. Touch the right shoulder and visualize a point of light there. Vibrate “VE-GEBURAH” (veh-Ge-boor-ah, meaning “the Power”).
5. Touch the left shoulder and visualize a point of light there. See the horizontal shaft of light extending from the opposite shoulder to join this point of light. Vibrate “VE-GEDULAH” (veh-Ge-doo-lah, meaning “the Glory”).
6. Imagine a completed Cross of light running from head to feet and shoulder to shoulder.
7. Bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying. See a point of light shining at the center of the brilliant Cross. Vibrate “LE-OLAHM” (bow your head) “AMEN” (Lay-oh-lahm, Ah-men, meaning “Forever, unto the Ages”).
Expanded Visualization of the QC
To experience the Qabalistic Cross in its most potent form, add the following visualizations:
As you reach up above your head, imagine your astral self growing ever larger. Within your mind’s eye, see yourself growing taller and taller until your form is like that of a vast angelic being whose head towers against the infinite expanse of the starry heavens. Picture your feet standing upon the earth, which is reduced to a tiny globe revolving beneath you. When this vision is clear in your mind, formulate a ray of brilliant white light descending upon your head. This Divine Light emanates from the infinite Kether of the Macrocosm beyond the stars and descends to connect with your Kether.
As you intone the words and mark your forehead and breast, see this divine white brilliance descending down the center of your body to your feet in an enormous shaft of light. This grounds the light in the earth, represented by your physical body, as Spirit joins with matter.
As you mark your shoulders while intoning the names, trace the horizontal Crossbar of this enormous Cross of white brilliance, equilibrating the light within your aura.
After completing the Qabalistic Cross, imagine your body returning to its normal size, but maintain the visualized connection with the shaft of Divine Light from the infinite Kether of the heavens.
The Pentagram
The most common and recognizable symbol in all of magic is the Pentagram or “five-pointed star.” It is sometimes called the “Blazing Star,” “wizard’s foot,” the “Star of the Magi,” and the “Star of the Microcosm.” It is known as the pentalpha because it can be constructed out of five Greek alphas (A) (Figure 27).
Figure 27: The Pentagram and the Elements
No one knows the exact magical origins of the Pentagram, but for centuries the five-pointed star has been used as a symbol of protection and an amulet for health and well-being. It was popular among the Babylonians, Egyptians, Assyrians, and Hebrews. According to Eliphas Levi, magicians of old used to draw the symbol upon their doorsteps, to keep malevolent Spirits out and beneficent Spirits in. As early as the sixth century B.C.E., Pythagoras, the Greek philosopher-mystic, used the Pentagram as a holy symbol for his followers.
Taken together, the Pentagram and the pentagon display a mathematic proportion called the Golden Ratio or phi, named after the Greek letter. One of the most important principles in Sacred geometry, the Greeks considered phi a symbol of harmony and accord; its proportion is most pleasing to the human eye.
The Pentagram is attributed to the five elements of Fire, Water, Air, Earth, and Spirit, the metaphysical building blocks of all that exists. The fifth element of Spirit, also called the quintessence or “fifth essence,” crowns and connects the other four. This Divine spark transcends the other elements and makes the whole of the Pentagram greater than the sum of its parts. The five points of the Pentagram are assigned to the five elements as shown in Figure 27.
But Spirit is the divine and guiding principle. This is one reason magicians stress the importance of keeping the Spirit point of the Pentagram upward. In this fashion, it represents the figure of a man with arms and legs outstretched, his head guided by Spirit. To reverse it would be to subject Spirit to the governance of matter. Thus the inverted Pentagram signifies chaos and evil.
Through the number five, the Pentagram is connected to the Hebrew letter Heh and Great Supernal Mother Aima, the Divine Feminine in the Qabalah. It is also attributed to Geburah on the Tree of Life and through its corresponding planet, Mars. This makes the figure a most potent magical symbol for defense and protection.
The Pentagrammaton
In conjunction with our discussion on the Pentagram, we must mention the Pentagrammaton, which is Greek for “Five-Lettered Name.” This refers to the Hebrew name of Jesus, YHShVH, as rendered by Christian Qabalists of the Renaissance. There are two pronunciations for this name: Yeheshuah, usually spelled as Yod Heh Shin Vav Heh (YHShVH), and Yehovashah, spelled as Yod Heh Vav Shin Heh (YHVShH). In both cases, the name refers to the Tetragrammaton (YHVH) with the letter Shin placed in the center of the name to represent the descent of the quintessential Spirit into the realm of the four elements. Along with Eth (essence), Ruach (breath), and Eheieh (I am), the Pentagrammaton is one of the Hebrew names closely connected with the element of Spirit (Figure 28).
Note: In the Hebrew spellings of YHVH and YHShVH, magicians often like to place a dot in the center of the final letter Heh, 
to differentiate Heh-Water from Heh-Earth.
Pentagram Exercises
The following exercises are designed to familiarize students with tracing the figure of a Pentagram combined with the various magical techniques that enliven and empower this symbol on the astral.
A: Visualization Exercise
1. Begin with your personal Pre-Ritual Meditation Practice.
2. When ready, stand and extend your arm straight out in front of you. Pointing with your index finger, bring your hand up higher and visualize a point of white light at the end of your finger. This is your starting point.
3. Trace the five lines of a large Pentagram in white light as shown in Figure 29. (After the fifth line, you will have reached the starting point.)
4. Strongly visualize the figure in white light for a few moments. When you are satisfied with the strength of your vision, slowly let it fade.
5. When finished, point directly at the lower left point of the Pentagram that you previously created. This is the starting point. Trace the five lines of the Pentagram as shown in Figure 30.
6. Strongly visualize the figure in white light for a few moments. When you are satisfied with the strength of your vision, slowly let it fade.
7. Take note of how you feel and any insights that you may have experienced during the exercise.
B: Vibration Exercise
1. Perform steps 1 and 2 as in the previous exercise.
2. In tracing the first Pentagram, vibrate the names of the Hebrew letters associated with the five elements as you trace each line of the Pentagram, beginning with the starting point at the top: “SHIN. HEH. HEH. VAV. YOD” (Figure 31).
Figure 31: Hebrew Letters on the Pentagram
3. Repeat the tracing of the Pentagram and the intoning of the letters three more times. Take note of any feelings or insights gained through adding vibrations to the basic exercise.
4. When finished, slowly dissolve the figure. Take note of any feelings or insights.
5. Repeat the process with the second Pentagram by vibrating the letters of the five points as you trace each line, beginning with the starting point at the bottom: “HEH. SHIN. YOD. VAV. HEH.”
6. When finished, slowly dissolve the figure. Record your impressions.
C: Color Visualization Exercise
1. Perform steps 1 through 7 as in exercise “A” on Pentagram visualization, but change the following:
2. As you trace the two Pentagrams, visualize them in red lines, instead of white.
3. Repeat the entire exercise using blue lines. Repeat again with yellow lines, and again with black lines.
D: Color Visualization Exercise
1. Perform steps 1 through 7 as in exercise “A” but change the following:
2. As you trace the two Pentagrams, visualize them in black lines.
3. Then “color between the lines” by imagining all the interior portions of the Pentagram in red. Then imagine all interior portions between the lines in blue, followed in turn by white, yellow, and black.
E: Color Visualization Exercise
1. Perform steps 1 through 7 as in exercise “A” but change the following:
2. As you trace the two Pentagrams, visualize them in black lines.
3. Then “color between the lines” by imagining the interior sections of the five outer angles of the Pentagram in the color of their respective elements as indicated in Figure 32.
Figure 32: Colors of the Pentagram
F: Intention Exercise
1. Perform steps 1 through 7 as in exercise “A” on Pentagram visualization, but add the following:
2. When tracing the first Pentagram, imagine that the figure is like a key that opens a door. State the following magical intention: “To all that is Sacred, balanced, harmonious, and beneficial to me at this time; be welcomed.” Pause for a few moments to take in any images, thoughts, or feelings before allowing the figure to fade.
3. When tracing the second Pentagram, imagine that the figure is like a key that closes a door. State the following magical intention: “To all entities present at this time, go with peace and blessings back to your abodes and habitations.” Allow the image to fade.
4. After you have completed the exercise, take note of any feelings or insights.
G: Divine Light Exercise
1. Perform steps 1 through 7 as in exercise “A” but add the following:
2. After your personal Pre-Ritual Meditation Practice, perform the Qabalistic Cross with the Expanded Visualization given earlier in this chapter.
3. In tracing the Pentagram, picture the shaft of light at your Kether center receiving more energy from the Macrocosmic Kether and welling up from your Malkuth to gather at your Tiphareth center, where the light is at its strongest. Will and visualize the light going down your arm and out your hand to inscribe the Pentagram.
4. Add the QC to any of the previous exercises listed above.
5. After you have completed an exercise, take note of any feelings or insights.
Introduction to the Lesser Ritual of the Pentagram
Traditionally, only one magical rite was ever given to Outer Order students for their own personal use—the Lesser Ritual of the Pentagram (sometimes shortened to the Lesser Pentagram Ritual for convenience). While probably the best-known of the Golden Dawn’s practices, this little ritual is actually quite powerful and contains most of the techniques used in more complicated magical work. Simply put, it is one of the staples of Golden Dawn practice.
There are two forms of this ritual, one for invoking energies and one for banishing them. Respectively, they are the Lesser Invoking Ritual of the Pentagram and the Lesser Banishing Ritual of the Pentagram. A banishing ritual is often performed as a prelude to more complex rituals, to “clear” the area beforehand. An invoking ritual has the opposite effect—it is designed to summon forces into the Temple space.
We often use abbreviations in place of long ritual names. Readers have already encountered some of these: the Qabalistic Cross (QC) and Middle Pillar (MP). In this chapter you will come across the following, listed in Table 24.
|
LRP |
Lesser Ritual of the Pentagram |
|
LBRP |
Lesser Banishing Ritual of the Pentagram (a form of the LRP) |
|
LIRP |
Lesser Invoking Ritual of the Pentagram (a form of the LRP) |
While some magicians assume that one form of the LRP is more important than the other, both are equally important for the beginner to memorize and use. They are two halves of the same coin. The Invoking form is the on-switch, the Banishing form is the off-switch. To stress one above the other creates imbalance.
That being said, the novice should concentrate on the Banishing form daily for the first three months of one’s practice. Beginners have a tendency to light up on the astral and unknowingly attract all manner of elementals at this early stage of the work. Therefore, it is far more important for the newcomer to know how to banish. Anyone can attract an elemental, Spirit, or energy. Getting rid of the same can be more difficult.
Performing the LBRP exclusively for three months has the added effect of sweeping out the astral cobwebs and residual “junk” from one’s personal magical circle, leaving the practitioner and their Sacred Space ordered, balanced, and uncluttered. Only then should the beginner commence a regular practice employing the LIRP to open and the LBRP to close a magical working.
Anytime a magician (beginner or adept) intends to work in a space that doubles as someone’s bedroom, living room, or library, the Lesser Banishing Ritual of the Pentagram should be used as a preliminary cleansing rite. The same is true for an active Temple space that has recently been used for magical work that is different in energy from the work at hand. This also applies to the magician’s personal auric circle if they have been engaged in nonmagical, mundane, or stressful activities for much of the day (and who hasn’t!), to purify themselves before beginning their magical practice. In all of these cases, performing the LBRP as a cleansing procedure prior to a ritual or other magical working (without the accompanying LIRP) could be more accurately referred to as a preliminary clearing rather than banishing. It can also be used to shut down a ritual at the conclusion of the working, and to bid farewell to the divine and angelic forces that have been invoked.
Many students make the mistake of thinking that the Lesser Ritual of the Pentagram is used to invoke or banish the elements, particularly the element of Earth. This is understandable since the figure of the Pentagram relates to the five elements. The invoking and banishing Pentagrams used in the LRP are identical with the invoking and banishing Earth Pentagrams used in more advanced elemental rituals, so it is common for students to erroneously identify these as Earth Pentagrams.
However, the Lesser Ritual of the Pentagram is used for general purpose invocations and banishings, particularly in the Sephirah of Malkuth in the Qabalistic world of Assiah, the physical, active realm. This is the world in which we live and function. Malkuth is said to contain the four elements of the manifest Universe, which is why in many drawings Malkuth is shown divided into four sections. These sub-elements are: Air of Malkuth, Water of Malkuth, Fire of Malkuth, and Earth of Malkuth. With respect to the entire Tree of Life, Malkuth is the only Sephirah that corresponds to the element of Earth. This is why the earth Pentagram in particular is used throughout the LRP. However, in this instance it would be better to refer to the Pentagram used in the LRP as the Lesser Pentagram to avoid confusion. Here Pentagrams are used to invoke or banish energies associated with all four quarters or sub-elements of Malkuth, the material world, especially as they relate to the magician’s physical and psychic environment.
There are four parts to the LRP:
1. Opening: The Qabalistic Cross
2. Tracing the Pentagrams
3. The Conjuration of the Four Archangels
4. Closing: The Qabalistic Cross
The Lesser Invoking Ritual of the Pentagram (LIRP)
This ritual uses only one form of the Pentagram, the Lesser Invoking Pentagram (Figure 33). The elements are assigned to the directions in accordance with the “four winds” attributions of the ancients: Air–east, Fire–south, Water–west, and Earth–north.
Figure 33: Lesser Invoking Pentagram
1. Use your index finger or the white end of the Outer Wand of Double Power to trace the Qabalistic Cross and the Pentagrams.
Opening: The QC
2. Go to the eastern side (or the center) of the Temple and perform the Qabalistic Cross.
Tracing the Pentagrams
3. Trace a large Lesser Invoking Pentagram. Thrust the implement through the center of the Pentagram and vibrate “YHVH” (Yod-hey-vav-hey). Keep your arm extended throughout, never let it drop. The Pentagrams should be visualized in white light.
4. Turn and walk clockwise to the south and trace the same Pentagram there. Charge the figure as before, intoning “ADONAI” (Ah-doh-nye).
5. Go to the west and trace the same Pentagram. Charge it with “EHEIEH” (Eh-hey-yay).
6. Go to the north and draw the same Pentagram, this time intoning the word “AGLA” (Ah-gah-lah).
Conjuration of the Four Archangels
7. Keep the arm extended. Turn to face the east. Extend both arms out in the form of a Tau Cross (a “T” shape) and say, “Before me, RAPHAEL” (Rah-fah-yel). Visualize before you the great archangel of elemental Air rising out of the clouds, dressed in flowing yellow and violet robes, and carrying a caduceus wand (Figure 34).
8. Behind you, visualize another figure and say, “Behind me, GABRIEL” (Gah-bree-el). See the winged archangel of elemental Water stepping out of the sea like the Goddess Venus, dressed in robes of blue and orange, with cup in hand (Figure 35).
9. To your right, see another winged figure, the archangel of elemental Fire, dressed in flaming red and green robes carrying a mighty sword. Say, “On my right hand, MICHAEL” (Mee-kah-yel) (Figure 36).
10. See the great winged archangel of elemental Earth at your left, rising up from the vegetation of the ground in earth-toned robes of citrine, olive, russet, and black, holding stems of ripened wheat. Say, “On my left hand, URIEL” (Ur-ee-el) (Figure 37).
11. Then say, “For about me flames the Pentagram, and in the column shines the Six-Rayed Star.”
Closing: The QC
12. Repeat the Qabalistic Cross as in the beginning.
The Lesser Banishing Ritual of the Pentagram (LBRP)
The main difference between this ritual and the preceding one is that instead of tracing four Lesser Invoking Pentagrams in the four quarters, trace the Banishing form pictured in Figure 38.
Figure 38: Lesser Banishing Pentagram
1. Use your index finger, a Banishing Dagger, or the Outer Wand of Double Power. If using the wand, point with the black end to trace the Pentagrams.
Opening: The QC
2. Go to the east (or center) of the Temple and perform the Qabalistic Cross.
Tracing the Pentagrams
3. Go to the eastern edge of the Temple. Trace a large Lesser Banishing Pentagram toward the east. Thrust the implement through the center of the Pentagram and vibrate “YHVH” (Yod-hey-vav-hey). Keep the right arm extended throughout; never let it drop. The Pentagrams should be visualized in white light.
4. Turn and walk clockwise to the southern limits of the Temple and trace the same Pentagram there. Charge the figure as before, intoning “ADONAI” (Ah-doh-nye).
5. Go to the western boundary of the Temple and trace the same Pentagram toward the west. Charge it with “EHEIEH” (Eh-hey-yay).
6. Go to the northern edge of the Temple and draw the same Pentagram toward the north, this time intoning the word “AGLA” (Ah-gah-lah).
Conjuration of the Four Archangels
7. Keep the arm extended. Turn to face the east. Extend both arms out in the form of a Tau Cross (a “T” shape) and say, “Before me, RAPHAEL” (Rah-fah-yel). Visualize the archangel as you did in the LIRP.
8. Behind you, visualize another figure and say, “Behind me, GABRIEL” (Gah-bree-el). See Gabriel as you have previously envisioned the angel.
9. To your right, picture the fiery archangel Michael. Say, “On my right hand, MICHAEL” (Mee-kah-yel).
10. Visualize Uriel, the great archangel of elemental Earth at your left. Say, “On my left hand, URIEL” (Ur-ee-el).
11. Then say, “For about me flames the Pentagram, and in the column shines the Six-Rayed Star.”
Closing: The QC
12. Return to the east (or center of the Temple). Repeat the Qabalistic Cross as in the beginning.
Expanded Visualization of the Lesser Pentagram Ritual
To experience the Lesser Pentagram Ritual in its most potent form (both invoking and banishing versions), add the following visualization:
After opening with the Qabalistic Cross, maintain the vision of the shaft of Divine Light blending Spirit and matter within you. As you trace the Pentagrams, picture this shaft of light at your Kether center receiving more energy from the infinite Kether beyond, yet grounded in the Malkuth center at your feet—pulling the divine energy back upwards in a reflux current toward the center of your being. Picture the light at its strongest around your Tiphareth center. Will and visualize the light going down your arm and out your hand or implement to inscribe the Pentagrams that should be about three or four feet from point to point.
When tracing the Pentagrams, visualize them as blazing white stars in the four quarters surrounding you. See them connected by a white ring of astral Fire studded in the four cardinal directions with stars of white flame.
As you intone the divine names, imagine that the force of your vibrations extends to the ends of the Universe in the four directions.
Take time to visualize the four archangels, focusing on their color and elemental attributions. Your vision of them may not be exactly the same as someone else’s. Just be sure that they are consistent with each other as a group.
Uses of the Pentagram Ritual
In addition to the uses of the Lesser Pentagram Ritual already mentioned, both the invoking and Banishing forms can be employed to enhance your skill at visualization. You should be able to visualize a banishing Pentagram every bit as strongly as you would an invoking one!
Both forms of the LRP can be used as exercises in concentration. While seated or lying down, visualize yourself robed and standing while holding a dagger or wand. Place your consciousness in this astral form and go to the east of your Temple space. In your mind’s eye, make yourself feel as if you were there by touching the wall, stamping on the floor, etc. Let your astral form execute the ritual, circumambulating the room and mentally vibrating the words. Finish in the east and try to see your results astrally, then walk back, stand behind your physical body, and let your astral body be reabsorbed.
In a small space, the magician can simply stand and turn in place to draw the Pentagrams in the respective quarters. In a larger Temple setting, the magician may perform the Qabalistic Cross standing in the eastern part of the Temple, or directly west of the Altar facing east, but should go to the eastern part of the Temple and walk around the perimeter of the room to trace the Pentagrams.
Here are some of the uses of the LRP:
• General invoking and banishing of energies
• Building and dismantling a magic circle
• Purifying one’s personal auric circle
• Strengthening one’s skill in visualization, vibration, and willpower
• Protection against negativity and unwanted energies
• Creating a link with the Divine (through the QC)
• Linking with the great archangels of the elements and cardinal points
• Grounding, centering, and calming
• Creating structures (Pentagrams) within the psyche that will permit easier access to the higher planes
• Daily work with this ritual is a form of self-initiation that mirrors on a Microcosmic level the work of the First Order within the magician’s aura
After three months of doing just the LBRP for the reasons we stated earlier, you can switch to the regime suggested in the Golden Dawn manuscripts: perform the LIRP in the morning to invoke energy at the start of the day and the LBRP at night to close the energies down.
The Banishing form can be used as a protection against the impure magnetism of others. It is also a way to rid one’s self of obsessing or disturbing thoughts. Give a mental image to your particular thought or disturbance and visualize it before you. Cast it out of your aura with the Projection Sign described at the end of this chapter, and when it is away from you, prevent its return with the Sign of Silence. Then imagine the unwanted form in the east and perform the LBRP. See the form dissolving on the outside of your ring of flaming Pentagrams.
Symbolism and Alchemy of the LRP
The initial Qabalistic Cross signifies the magician striving to connect with the Higher and Divine Genius, which is discussed in chapter 9. After the QC, the magician traces the Lesser Pentagram in all four quarters, beginning in the east and walking clockwise.
After returning to the east, the magician stands with arms extended in the form of the cross, identifying him- or herself with the Tau Cross of life, a symbol of knowledge gained through sacrifice, but also related to the ideas of mercy and justice. Next comes the invocation of the four archangels, who represent the Divine Creator governing the four elements and the four directions: Raphael, the “Healer of God,” is assigned to Air and the east. Gabriel, the “Strong One of God,” is assigned to Water and the west. Michael, “He who is like God,” is assigned to Fire and the south. Uriel, “Light of God,” is assigned to Earth and the north. These mighty beings will be among the magician’s most constant of angelic companions. While the Pentagrams were drawn for purification of the circle, the archangels are invoked to consecrate the circle with the forces of the Divine Light.
Then comes the statement, “For about me flame the Pentagrams, and in the column shines the Six-Rayed Star.” The Six-Rayed Star is the Hexagram or “Star of David,” which is the star of the Macrocosm or Greater Universe. It is formed from the two Triangles of Fire and Water, and it symbolizes perfection and total balance. While the Pentagram is the symbol of man, the central Hexagram is the symbol of perfected or purified man, balanced within the Greater Universe.
Like the physical world, the astral realm is not simply a flat plane; it exists in three dimensions. The same is true of the Qabalistic Tree of Life. It is extremely useful to consider the Tree of Life as a two-dimensional road map that stretches in front of or above us. This is by far the easiest way to visualize and incorporate the Tree into our practice. But there are a few times when the magician can imagine the Tree of Life in three dimensions projected onto a model of what astronomers know as the Celestial Sphere or star globe. This is a representation of the stars and constellations divided into two parts at the earth’s equator into northern and southern hemispheres, like two great dish-shaped convex bowls that cover our planet, seen from the inside looking out, as if you were in a planetarium. Think of the Celestial Sphere as the earth’s aura, complete with its own Middle Pillar. Kether is at the North Pole, Malkuth is at the South Pole, and Tiphareth is at its central core. Sephiroth not on the Middle Pillar are duplicated within this aura, resulting in four outer pillars (two black and two white) that mark four directions in space.
These star maps can be found in Israel Regardie’s The Golden Dawn.6 But for our purposes, you need only refer to the drawing of the three-dimensional Tree of Life in Figure 39. It is derived from the Order’s teachings on the star maps, but applies equally to the individual human aura.
Figure 39: Three-Dimensional Tree of Life
The Lesser Ritual of the Pentagram functions as a type of self-initiation rite that, practiced over time, imprints the three-dimensional Tree of Life as it exists within the magician’s sphere of sensation. Each tracing of the Pentagram cleanses and purifies
the aura four times—once for each outer pillar in the aura. The magician’s purified Middle Pillar sits at the center, symbolized by the “six-pointed star” between the columns (Figure 40).
Figure 40: Pillars in the Magician’s Aura
Figure 40 shows the pillars of the Tree of Life as projected into a three-dimensional sphere (a kind of star map) within the magician’s aura. There are different variations on this diagram; however, this particular version helps the beginner understand how the Sephiroth correspond to the human body in such rites as the Qabalistic Cross. Four pillars, two black and two white, surround the magician who stands at the center, at the position of the Middle Pillar indicated by the Hexagram. The top of the diagram represents the east and the auric pillars that are before the magician. The bottom of the diagram represents the west and the auric pillars that are behind the magician. The Pentagrams are those that are traced in the four quarters during the LRP.
Golden Dawn magicians view the usual diagram of the Tree of Life as the face or front side of the Divine that stands before us. This image of the Tree is then mirrored back to us as though we were backing into a drawing of the Tree. Thus Geburah, on the Deity’s right shoulder, is reflected back to our right shoulder, as we touch our right shoulder and vibrate “ve-Geburah.” Chesed, also called Gedulah, is on the Deity’s left side, which is reflected back to us as we touch our left shoulder and vibrate “ve-Gedulah.” As magicians, we seek to bring the image of God inside our sphere of sensation to connect with Divinity.
The final Qabalistic Cross of the LRP further strengthens and seals the cross of light within the magician’s aura. It also astrally transforms the Hexagram into the Banner of the East (chapter 6, Figure 56), which symbolizes divinity and the ultimate goal of the Great Work.
Divine Hebrew Names Associated with the LRP
All Hebrew godnames intoned in the Lesser Ritual of the Pentagram are composed of four letters; therefore, they are all considered tetragrams. The specific names used are attributed to the four sub-elements of Malkuth. The name of YHVH, the Tetragrammaton, is vibrated after the Pentagram is drawn in the east, the direction of elemental Air. Tradition tells us that YHVH is a symbol for the highest most divine name of God. Therefore, it is appropriate that this name is vibrated in the east, the place of the dawning of the light. YHVH is our sunrise, our source of life.
Adonai (“lord”) is vibrated after the figure is traced in the south. This name is particularly associated with Malkuth, whose complete divine name is Adonai ha-Aretz. The title “lord” carries with it connotations of high rank, especially power, rulership, and dominion. Here the name is associated with Fire and the south, the direction of the Sun’s greatest strength. This is a reminder that here in Malkuth, our immediate symbolic link with the lord of light and strength is through the life-giving rays of the Sun.
The godname of Kether, Eheieh, is vibrated after the western Pentagram. The west is the direction of sunset and the completion of the Sun’s journey across the sky. It represents rest, peace, and the goal of spiritual attainment. To the ancient Egyptians, the Sun God Ra died each night when he entered Amentet—the west. Therefore, the west is an emblem of Kether, the goal that we seek throughout our incarnation on Earth and that we hope to reach at the end of life, when we, like Ra, journey to Amentet. The name Eheieh vibrated in the west suggests that the goal of all esoteric work is the magician’s complete identification with the true and eternal Self of Kether.
In the north, the word “Agla” is vibrated. This is a notariqon formed from the initial letters of the phrase Atah Gebur Le-Olam Adonai, meaning “Thou art Great forever, my Lord.” This is a powerful invocation, clearly calling upon all the might of Adonai to aid and guide us through the darkness of things unknown. Agla is vibrated in the north because that is the direction of the greatest symbolic cold, darkness, shadow, illusion, and the unfamiliar. It represents all the dormant and unmanifested forces of the Universe, as well as those that are hidden from us. These are forces we are largely ignorant of. However, all things, manifest or unmanifest, light or dark, exist then, now, and always under the rulership of Adonai. This we affirm by the phrase “Thou art Great forever, my Lord!”
Tracing the Pentagrams creates a cleansing, protective circle of force that is further empowered by the invocation of the four tetragrams of power around the boundary of the student’s magical sphere. The archangels provide the ritual with a huge amount of stability and support.
The importance of the Golden Dawn’s Lesser Ritual of the Pentagram cannot be overstated. Those who dismiss it as a simplistic rite of worth only to Neophytes are sadly mistaken. The LRP is one of the most potent, succinct, and perfectly constructed tools for all manner of magical work.
A Banishing with a Bang!
We once knew of a magician who wanted to rev up the power in his practice of the Lesser Banishing Ritual of the Pentagram. His performance was fairly standard, except for the fact that his chosen magical implement was a .38 special. He did the Qabalistic Cross and traced his Pentagrams in the air, vibrated the divine names … and charged the Pentagram by firing the gun through the center of the figure. He did this in all four quarters of his Temple space and ended up with bullet holes in all four walls. We’re not sure if he attained his magical objective, but his banishing was effective. He banished his roommates, his family, and his landlord!
There may have been several reasons for this stunning display of poor judgment. One culprit may have been the classic “lust for results,” wherein the magician focuses on the ends justifying the means. This throws the magician off balance, drives him or her to make poor choices, and diminishes the success of the ceremony. One way to make sure your ritual work is safe and effective is to use your common sense. You will be a better magician for it.
Magical Gestures
Ritualized gestures are used in the Order system as symbols of one’s rank or grade. However, these same gestures are also used in the magician’s personal practice for attracting, invoking, projecting, or curtailing specific energies. They are extensions of the magician’s own auric energy field. Combined with visualization and intention, these physical gestures become living sigils in the astral light and are recognized as such by spiritual entities that are in affinity with them.
Two signs are ascribed to the Neophyte Grade: the Projection Sign and the Sign of Silence (Figure 41).
The Projection Sign
The Projection Sign is also called “the Saluting Sign,” “the Sign of the Enterer,” “the Attacking Sign,” and “the Sign of Horus.” First, bring the arms up as if touching Kether, then bring the hands down to either side of the head at eye level, fingers extended, hands held flat with palms down. Then step forward with the left foot, and at the same time thrust the arms directly forward, and sink the head till the eyes look exactly between the thumbs.
This sign is a forceful gesture for projecting energy at or through a symbol such as the Pentagram.
The Sign of Silence
The Sign of Silence is also called “the Sign of Protection” and “the Sign of Harpocrates.” After giving the Projection Sign, bring the left foot back sharply, both heels together, stamping the ground once with the left foot as it is placed beside the right. At the same time, bring the left hand to the mouth and touch the center of the lower lip with the left forefinger. Close the other fingers and thumb and drop the right hand to the side.
The Sign of Silence is used to stop the flow of energy from rebounding or to mark the end of a cycle.
The next four signs (Figure 42) are the symbolic gestures of the elemental grades, but they are also used to attract and acknowledge the powers of the elements.
Figure 42: The Elemental Signs
The Sign of Earth
The Sign of Earth is called the Zelator Sign in the Order system. Raise the right arm straight up in a forty-five degree angle from the body, hand held flat with the thumb facing toward the ceiling. This sign is given after tracing an Earth Pentagram.
The Sign of Air
The Sign of Air is referred to as the Theoricus Sign in the Order system. Bend both arms at the elbow. Keep the hands at the level of the head, palms upward as if supporting a great weight. The sign is usually given after the tracing of an Air Pentagram.
The Sign of Water
The Sign of Water is the Practicus Sign. Form a Triangle apex downward over the chest with both hands. Keep the elbows level with the shoulders. This sign is given after tracing a Water Pentagram.
The Sign of Fire
The Sign of Fire is also referred to as the Philosophus Sign. Form a Triangle apex upwards on the forehead with both hands, palms outward. This sign is usually given after tracing a Fire Pentagram.
The Portal Signs
Like the grade of Neophyte, the Portal grade has two signs: the Opening of the Veil and the Closing of the Veil (Figure 43). Both are assigned to the element of Spirit: the first sign invokes Spirit and the second sign banishes it.
The Opening of the Veil
The Opening of the Veil is also called the Rending of the Veil. Clasp the hands together as if praying, then thrust them forward. Take a step forward with the left foot and separate the hands as if opening a curtain. Bring the right foot even with the left and extend your arms in the Tau Cross. This sign is used to invoke Spirit and is often given after tracing an Invoking Spirit Pentagram.
The Closing of the Veil
The Closing of the Veil is performed by following the steps in reverse order of the Opening sign. It is used to banish Spirit and is often given after tracing a Banishing Spirit Pentagram.
All of the Pentagrams described here are explained in chapter 7.
The LVX Signs
Collectively, the LVX Signs belong to the Adeptus Minor grade. Refer to the description of these signs in the section on the “Analysis of the Keyword” in chapter 8.
Magical gestures should not be simply rushed through in order to get to the next point in a ceremony. Each of them can be the subject of a separate meditation. Frequent meditation on each gesture can help the magician empower these living sigils in ritual. Meditate on one particular gesture per day or per week.
Review Questions
1. What was the model for the athame?
2. What does a wand represent in magic?
3. What does LIRP stand for?
4. Why is the Pentagram called a pentalpha?
5. What Greek philosopher used the Pentagram as a holy symbol?
6. What Hebrew letter is assigned to the Pentagram?
7. What letters make up the Pentagrammaton?
8. How does the Pentagrammaton relate to the Tetragrammaton?
9. Why doesn’t the Lesser Pentagram Ritual use all four Elemental Pentagrams?
10. Name some of the uses of the LRP.
11. What is your experience of the Lesser Ritual of the Pentagram? How often do you practice the invoking and banishing versions?
6. Israel Regardie, The Golden Dawn, 7th edition (Woodbury, MN: Llewellyn Publications, 2015), 751, 760-761.