The Lesser Ritual of the Pentagram Fundamentals of Ritual Series

Presented by Frater A Ka Dua at Knights Templar Oasis Monday, November 28th

in

in

Anno IVxix

"Those who regard this ritual as a mere device to invoke or banish spirits, are unworthy to possess it. Properly understood, it is the Medicine of Metals and the Stone of the Wise." - Aleister Crowley, The Palace of the World

According to Eliphas Levi, the sign of the pentagram is exalted by Goethe in the monologue of Faust: "... Ah, how do all my senses leap at this sight! I feel the young and sacred pleasure of life quivering in my nerves and veins. Was it a God who traced this sign which stills the vertigo of my soul, fills my poor heart with joy, and, in a mysterious rapture, unveils the forces of Nature around me? Am I myself a God? All is so clear to me: I behold in these simple line the revelation of active Nature to my soul. I realise for the first time the truth of the wise man's words: The world of spirits is not closed! Thy sense is obtuse, thy heart is dead! Arise! Bathe, O adept of science, thy breast, still enveloped by an unearthly veil, in the splendours of the dawning day!" (Faust, Part i.sc.i). - Eliphas Levi, Transcendental Magic

From Liber O: (i) Touching the forehead, say Ateh (Unto Thee). (ii) Touching the breast, say Malkuth (The Kingdom). (iii) Touching the right shoulder, say ve-Geburah (and the Power). (iv) Touching the left shoulder, say ve-Gedulah (and the Glory). (v) Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen). (vi) Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e. vibrate) I H V H. (vii) Turning to the South, the same, but say A D N I. (viii) Turning to the West, the same, but say A H I H. (ix) Turning to the North, the same, but say A G L A. (Pronounce: Yeh-ho-vah, Ad-oh-nye, Eh-hee-eh, Ahg-lah). (x) Extending the arms in the form of a Cross, say: (xi) Before me Raphael; (xii) Behind me Gabriel; (xiii) On my right hand Michael. (xiv) On my left hand Auriel; (xv) For about me flames the Pentagram, (xvi) And in the Column stands the six-rayed Star. (xvii-xxi) Repeat (i) to (v), the "Qabalistic Cross."

Crowley writes in his Notes on the Lesser Ritual of the Pentagram: "Every man has a natural fortress within himself, the Soul impregnable. (...) Besides this central citadel, man also has outer works, the Aura. (...) It is the duty of every person to see that his Aura is in good condition. There are two main methods for doing this. The first is by a performance two or three times daily of the Banishing Ritual of the Pentagram. Its main point is to establish in the Astral four Pentagrams, one in each quarter, and two Hexagrams, one above, the other below, thus enclosing the Magician, as it were, in a consecrated box. It also places in his Aura the Divine Names invoked." The ritual can be a banishing or an invocation of any of the 5 elements, depending on the type of pentagram drawn. See Magick, Book 4 for illustrations of the elemental pentagrams. In it's most basic form, the LRP creates a magical space within and around the practitioner, acknowledging the sacred and inviting angelic intervention. Although it's elemental, it's an invocation of the macrocosm (represented by the hexagram) to unite with the microcosm (represented by the pentagram). http://www.lashtal.com/wiki/Lesser_Ritual_of_the_Pentagram

The principal components of the Qabalistic Cross and the Lesser Ritual of the Pentagram are drawn from the works of Eliphas Levi. The text originated as a Jewish prayer, as documented by R. Samson Raphael Hirsch in 'The Hirsch Siddur' [Feldheim Publishing, 1969], which reads as follows: "In the Name of God, the God of Yisrale: may Michael be at my right hand, Gabriel at my left, Uriel before me, Raphael behind me, and above my head, the presence of God." http://en.wikipedia.org/wiki/LBRP

Eliphas Levi makes the first reference to the Pentagram Ritual in TRANSCENDENTAL MAGIC: "The sign of the Cross adopted by the Christians does not exclusively belong to them. It is also Kabbalistic and represents the oppositions and tetradic equilibrium of the Elements. There were originally two methods of making it (the Cross); one reserved for the priests and initiates, the other set apart for the neophytes and profane. Thus, for example, the initiate, raising his hand to his forehead said: 'Thine is', then brought his hand to his breast, saying: 'the Kingdom', then, transferred his hand to the left shoulder saying: 'Justice', and finally, to the right shoulder, saying: 'and Mercy'. Then, joining his hands together, added: 'through the generating age'. TIBI SUNT MALCHUT ET GEBURAH ET CHESED PER AEONAS - a sign of the cross which is absolutely and splendidly Kabbalistic, and which the profanations of the Gnosis have entirely lost to the official and militant church. The sign made in this manner should precede and terminate the Conjuration of the Four". http://www.kheper.net/topics/Hermeticism/LBR.htm

Three Necessities of Magick - Donald Michael Craig There are three things you have to master to be a good magician. First, you have to learn how to raise magickal energy. There are two parts of this. First, you are using your internal abilities to generate magickal energy. Second, you are using your skills to grab and make use of external (spiritual or Divine) energy. Together these energies will power your magick. The second necessity is closely aligned with the first. Once you have that energy raised, you have to do something with it. That is, you have to be able to manipulate the energy and direct it toward achieving your magickal goal(s). The third necessity is the knowledge of where to direct that energy. You may be able to turn a car when you drive, but unless you have the knowledge found in a map, you can manipulate the car all you want and get nowhere. So the three necessities are the abilities to raise and direct energy combined with the knowledge of what to do with it. The LBRP teaches all of these skills. In the LBRP one of the first things you do is draw spiritual energy to you. This is exemplified by the first part of the section of the ritual known as the Kabalistic Cross. You begin by drawing the energy down through you. It is represented by the points on/within your body that when linked form a vertical line from above your head to below your feet. In the following steps of this part of the ritual, you bring forth your own magickal energy on the physical plane. This is represented by the horizontal line that goes from shoulder to shoulder. Finally, you unite these two energies at the heart. This is symbolized by uniting your hands at your heart and sealing the physical action with the magickal word Amen. Ill be revealing that words inner meaning in the next part of this lesson where I discuss the Kabalistic Cross. The next section of the ritual is the Formulation of the Pentagrams. In this section you learn how to direct the energy using color, positioning in threedimensional space, and sending that energy for protective purposes. So in just the first two parts of this ritual you practice raising/generating magickal energy and the direction of that energy. Finally, the knowledge of how to do this, combined with the knowledge of banishing, working with archangels, knowing where the archangels are, symbolism in their appearance, and the opening of the senses to receiving them is the knowledge needed for magick, the third of the necessities. Thus, the LBRP is incredibly valuable for any and all future magickal work, not merely because it is a good banishing ritual, but because, if you work with it, you will have the basics for the mastery of magick. http://www.llewellyn.com/blog/2011/09/magick-101-6-1-why-the-lbrp-matters/

You are supposed to be standing at the intersection of the paths of Samekh and P. You are facing Tiphareth (the Sun), thus on your right hand is Netzach (Venus) and on your left hand Hod (Mercury), and behind you Yesod (the Moon). You take one step with the right heel in the hollow of the left foot towards Tiphareth and vibrate the Divine Name as given in the ritual. You then carry round the point of the Wand towards Netzach, then take a step again (always recovering after each forward step so that you remain in the centre) and vibrating the Divine Name as before. Continue the process facing Yesod and vibrating; then Hod, and vibrating; but carry the point of the Wand round to Tiphareth so as to complete the circle. As you vibrate the Divine Name the angels, as given in the ritual, appear (note that they should appear and if the ritual is properly performed do appear).

You are thus standing in a Column which is protected by your microcosmic invocation. The consequent result, being macrocosmic response, is that without any effort on your part the hexagram or sixfold star appears both above and below you. (Note the equilibration of 5=6.) In this way you are completely shut off from the outer and Qliphotic parts of the universe. Get well into your mind the realization of this Column with its surrounding pentagrams and its hexagrams above and below you. Continuous practice is essential if you are to perform this ritual as you should. It is particularly important not to slur any part of it; to visualize clearly and cleanly the forces invoked, with the exception of the Divine Being, who will not appear, in the ordinary course of events, for such slight cause. You can figure out for yourself the forms of the angels, or rather archangels. For instance, Raphael, commencing with an "R" will have a head of solar glory and the P which follows shows that the rest of him is martial: the "AL" which concludes the name (in the case of most angelic beings) indicates that they wield the sword and the balance. - NOTES ON THE RITUAL OF THE PENTAGRAM by Aleister Crowley

As skill is obtained, and the sense of the cross of light becomes more marked and definite, the opening practice can be extended. That is to say, prior to visualizing the center of light above the head, the student should endeavor to expand the sphere of his consciousness. By this, it is meant that he should try to imagine with eyes closed that the body grows and grows until the height increases enormously. Let him formulate in his own mind that the physical form heightens to such an extent that the head gradually touches the ceiling, goes through the roof, and finally that the semblance of a vast figure with head in the clouds of space is obtained, the feet resting securely on earth. In fact, from this exalted point of view, the earth seems but a small globe beneath the feet. Having obtained this sense of expansion, and it may be accompanied by a heightened sense of consciousness or of ecstasy, then let him visualize during the first vibration that the ray of light descends from the heavens upon his head, penetrating him and eventually illumining the region of his feet which are set firmly upon the earth. The sense of expansion is a definite one, rendering the performance of the gestures of the Qabalistic Cross a much more vital and significant experience. - Isreal Regardie, The Middle Pillar

The Vibration of God-names. As a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some God, let him act thus: ("a") Stand with arms outstretched. ("b") Breathe in deeply through the nostrils, imagining the name of the God desired entering with the breath. ("c") Let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet. ("d") The moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the God Horus, and at the same time imagine the Name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. All this must be done with all the force of which you are capable. ("e") Then withdraw the left foot, and place the right forefinger upon the lips, so that you are in the characteristic position of the God Harpocrates. It is a sign that the student is performing this correctly when a single "Vibration" entirely exhausts his physical strength. It should cause him to grow hot all over, or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. It is a sign of success, though only by the student himself is it perceived, when he hears the name of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that Great Voice proceeded from the Universe, and not from himself. In both the above practices all consciousness of anything but the God-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. - Liber O

Next we have the four four-letter names of God, used in the four quarters to charge the pentagrams. Firstly, this is an obvious reference to the four directions, the four winds, the four elements, and the four ancient figurative pillars of the world/universe (and their counterparts within the aura of the magician). It also hints at the four-fold nature of Malkuth, and thus represents the physical world. It has been pointed out before in many articles on this ritual that the Lesser Pentagram utilised in the traditional LRP is designed to invoke energy into or banish energy from the the four sub-quarters of Malkuth (represented by the four colours of this Sephirah: citrine = air, olive = water, russet = fire, black = earth), and thus the four four-letter names of God affirm this role. However, it also hints at stability, since the geometric figure of four is the square, the most solid of them all. This solidity and stability is thus an intrinsic part of the nature of the LRP, invoking these qualities in order to provide a stable protective extension of the aura for the magician. But there is a deeper aspect to explore, and this relates to Chesed, the fourth Sephirah, which is the counterpart of Geburah. When we draw the pentagram we invoke Geburah, and when we vibrate the Divine Name we invoke Chesed, and thus the pentagram is overlaid with a square, the five with the four, which balances it (a matter of great importance, as can be seen here and here). This balancing of Chesed and Geburah results in Tiphareth, the aim and crown of the Outer Order (and the LRP is designed to affect the aim of the Outer Order, being the traditional sole element of magical practice utilised in it). Tiphareth represents balance, which hints at another effect of the LRP, the balancing of the student, but it also hints at the primary aim of the magician: union with the Higher Self, which is traditionally assigned to the Sephirah of Tiphareth. This also mirrors and reinforces the pentagram, since that too can be seen as imprinting the desire and goal of the Higher Self, the Master of the Elements, upon the aura. Thus, Tiphareth is secretly present in the main part of the rite, just as it is secretly present in the QC (see here), and just as it is secretly (albeit, more obviously) present in the final statement of "For about me flames the pentagram, and within the column shines the six-rayed star". It is the Hidden Light that dwells in the Darkness, which is epitomized in the Neophyte ceremony (the grade in which the LRP is given). But let us look at the Divine Names themselves. They are, in order: YHVH (the Tetragrammaton) in the East, ADNI (Adonai - "Lord") in the South, AHYH (Ehyeh - "I am" or "I will be") in the West, and AGLA (notariqon of Atah Gibor Le-Olam, Adonai - "Thou art great forever, Lord") in the North. But why are these specific names used in these directions?

YHVH is usually seen as the most divine, unpronounceable name of God, and it encompasses the elements (Yod = Fire, Heh = Water, Vav = Air, Heh sophith = Earth), and the Four Worlds, thus making it suitable for the four-fold division applicable to the LRP. But why is it in the East? Because the East is the traditional place of Light, of the Dawn, and of Divinity. The Adoration to the Lord of the Universe, for example, is done to the East, as are all other salutations in Golden Dawn work. The East is the station of the Heirophant, the initiator, who represents the greater initiator of God Himself. ADNI is employed in the South because it is, as Samuel Scarborough points out in his essay on the pentagram rituals in Issue 4 of Hermetic Virtues, "the place where the sun is at its utmost strength". The fiery nature of this quarter affirms God's aspect as Lord, a title perhaps fitting of the fiery Sephirah of Geburah (something we will explore in a moment). AHYH is utilised in the West, the place of growing darkness (where the sun sets and diminishes), which, in terms of the four-fold division of Malkuth, borders on the realm of the Qlippoth, the "empty vessels" or "shells", demonic and destructive in nature. Given this, it is fitting to employ Ehyeh, the Divine Name of Kether, the highest Sephirah, to challenge and keep at bay the darkness that comes from the West. But this is but one aspect, for if we pay attention to the mystery of "Kether in Malkuth and Malkuth in Kether", realising that the Malkuth of Assiah could be seen as the Kether of a Qlippothic Tree, then this quarter is, effectively, the Kether of the Qlippoth, and thus it employs the Divine Name of Kether (Ehyeh). This name is usually translated "I am", but perhaps more accurately as "I will be". This points to another hidden aspect of its attribution to the West, for the Sun rises in the East and sets in the West. Thus, when it rises in the East (as YHVH), it instantly affirms its (and our) destination in the West by its Divine Name: "I will be". If that were not enough, however, let us remember the Lurianic teaching of the Shevirath ha-Kelim, the Breaking of the Vessels, which are the Qlippoth. These were the precursors of the Sephiroth, and thus this Divine Name again affirms, by this quarter's proximity to the Qlippothic realm, the future: the second attempt at Creation, resulting in the Sephiroth. The Light of God is not contained within the shattered vessels of the Qlippoth, but it "will be" contained in the future vessels of the Sephiroth.

Finally we have AGLA in the North, which is, akin to the above, the traditional place of "symbolic darkness" and evil. Thus, the force of Geburah is employed (via Gibor, which shares the same root), along with the title of Adonai, "Lord", which we saw in the South. Thus it can be seen that the potent fiery force of the South, where the Sun is at its zenith, is carried across to the North to face the darkness there. In this sense a line from South to North is drawn, just as one is drawn from East to West as mentioned above. This creates an equilateral cross, symbolic of balance, but it is also a Solar Cross, for the circle is drawn around it by the magician. This is but one further reference to the hidden Tiphareth in this rite. http://mishkan-ha-echad.blogspot.com/2008/07/lbrp-analysis-part-2.html IHVH (Tetragrammaton) is one of the most recurrent and important names for God in the Old Testament. Adonai is used as a substitute for it - remember Jews were forbidden to pronounce the name Tetragrammaton - designating him (i.e. IHVH) as Lord. Even the dagesh points (i.e. vocal punctuations) were taken from the name Adonai and applied to IHVH, resulting in the vulgar pronunciation of Yehowah or Yahweh. Eheieh is God as the burning bush I am who I am - as He appeared for Moses. AGLA is once again a reference to Adonai Lord - as it is a acronym for Atah Gibor LeOlam, Adonai which can be translated as Thou art powerful for ever, Oh Lord. So all this points to the One God, not the many; i.e. unity. Thus, read as one sentence one gets IHVH, Adonai, Eheieh, Atah Gibor LeOlam, Adonai which may be translated as Yehovah, my Lord, who are who You are, Thou art powerful, Oh Lord, through the ages. So what we basically have here is a prayer that invokes the power and grace of God Almighty. The particular names for God in the ritual also alludes to the four Elements - the elemental world of matter - as the Tetragrammaton (IHVH) [of with each letter is correspondent to one of the four Elements] works as the primary name, being spelled first, and the general use of Adonai as a substitute for IHVH. But curiously enough, all the names used in the Ritual are Tetragrammata, i.e. they each consists of four letters; IHVH (Jehovah), ADNI (Adonai), AHIH (Eheieh) and AGLA (Agela). All this points towards the overall and general Elemental (material) attribution of the ritual. http://gyllenegryningen.blogspot.com/2009/06/on-elemental-nature-of-lesserritual-of.html

Visualizing Raphael Visualize a figure on a mound in front of you. The figure is dressed in goldyellow robes with purple highlights. The figure carries a caduceus wand (the symbol used by doctors, a wand entwined by serpents, which represents the life force) and the figure's robes wave in the wind. Feel an airy breeze coming from behind the figure. Say, "Before me, Rah-fay-EL.", vibrating the name.

Visualizing Gabriel Visualize a figure behind you clothed in blue with orange highlights. The figure holds a cup and is surrounded by waterfalls. Feel the salty moisture of the sea in the air. Say, "Behind me, Gahb-Ray-El." vibrating the name.

Visualizing Michael To your right visualize a figure dressed in scarlet with green highlights. The figure holds a flaming sword. Sense heat emanating from this direction. Say, "On my right hand, Mee-chai-EL.", vibrating the name.

Visualizing Uriel To your left visualize a figure dressed in greens and brown on an earthy, fertile landscape. The figure holds some sheaves of wheat. Sense the dark feel of moist earth and green, green grass. Say, "And on my left hand Ohr-ree-EL.", vibrating the name.

http://l-cheever-gessaman.suite101.com/lbrp-a25300

Archangel Raphael - Raphael's name means 'God heals' or 'God has healed' based upon the Hebrew word, Rapha, which means 'doctor' or 'healer' Raphael is a powerful healer of physical bodies, both for humansand animals. Defender of the Element of Air and of the East. He is the Angel of Love, Joy and Laughter, custodian of the Tree of Life and of Healing Powers.

Archangel Gabriel - Gabriel's name means 'God is my strength' Gabriel guides would be parents towards child conception or through the process of adopting a child. This archangel also helps anyone whose life purpose involves art or communication. Defender of the Element of Water and of the West. The Angel of Resurrection, Mercy and Peace and benefactor of Messengers.

Archangel Michael - Michael's name means 'He who is like God' or 'He who looks like God' His chief function is to rid the earth and its inhabitants of the toxins associated with fear. Michael gives guidance and direction for people who are stuck or lost with respect to their life's purpose or career path. Defender of the Element of Fire and of the South. Leader of the Archangels, he is the Angel of Protection, Justice & Strength.

Archangel Uriel - Uriel's name means 'Lion or lioness of God' and this archangel is associated with lions and animals and involved with healing and protecting nature and that includes the animals, fish and birds, especially the wild ones. Uriel emanates a very powerful energy in the Element Earth, maintaining that power to several levels of existence and bringing a sensation of security and stability to the initiate.