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Additional Notes on the Lesser

Ritual of the Pentagram


by Mark Stavish, M.A., FRC, SI

3 August 1998

Copyright Mark Stavish 1998

Introduction

While most students are familiar with the LBRP as it is written in


the Golden Dawn texts, and related sources, it is essential the
ritual be understood in it multi-faceted format.

Applications

The LBRP is more than just a preparatory banishing, or cleansing


ritual, done prior to meditation or other ritual work, for the
increase in psychic force. In this aspect the ritual is different
because it cleanses and area for working, as opposed to regular
banishing which release or disperse energy previously invoked
during the ritual. The ritual also has an invoking mode, and can
be used as is, to allow an opening of the four Quarters of the ritual
circle for an increased awareness of the individual Elemental
energies present.

While the banishing mode of working should be done for three to


six months on a regular basis (anywhere from three times a week
to three times a day), after this period of probation and learning
the mechanics as well as some of the effects of the ritual, it should
then begin to follow it up with it invoking form.

“…More specifically, in the preparatory time, we recommend that


you perform the ritual of the Pentagram in its banishing or closing
version. This term means closing the being to harmful influences
and not closing the ritual. The term opening, in reverse, means
opening the being to the invoked forces.”

Thus, in the present phase of our work, it is necessary to work in


the following manner:

In your oratory, after you have lit the candle and burned some
incense:

1. Perform the ritual of the Pentagram - the banishing


version - in order to induce a thorough cleansing and
eliminate the psychic impurities which lately have
penetrated the environment.
2. Collect your thoughts, and relax as deeply as possible.
3. Perform the opening ritual of the Pentagram in order to
open yourself to the psychic and divine influences.
4. Practice the exercise of your choice [i]: meditation on the
point or invocation of the Names, or both.
o A) Meditation on the Point: is the direct
method. It is very difficult because you need to
attain an inner state in which you cannot even
think that you no longer think….complete
mental emptiness permits us to resonate with
Kether. With your eyes closed, visualize a
sphere of light. Do not get tense. Visualize this
sphere as it progressively shrinks until it
becomes a very bright point. Sometimes, when
the experiment is successful, the point becomes
so bright that it seems black. At that moment,
you know you have reached the energies of
Kether.
o B) Invocations: the indirect method. …During
the first sessions, pronounce the Names in
increasing order: in Assiah, in Yetzirah, in
Briah, in Atziluth, as an attempt to raise
consciousness from the heavier to the more
subtle. Then after 8 to 15 days of practice,
perform a second invocation immediately after
the first one reversing the order of the Names in
an attempt to bring the energy down through
resonance until the level of consciousness is the
lowest.
5. Leave the Oratory. Do not perform the banishing ritual
of the pentagram. Basically, the energies are in you and
you should leave them there. [ii]

This understanding of the ritual is unique in several ways:

1. It shows that the Lesser Ritual of the Pentagram has both


active and passive phases.
2. It can be used as a preparation for a sepherothic
meditation.
3. he Names of the spheres have two phases as well, and
can be used in more than just the usual ‘top down’
direction.
4. The energies are invoked and left in us, and not banished
away after a period of absorption.

When the ritual is done as a banishing, and is immediately


followed up with an invoking pentagram for all four Quarters
using the Divine Names specific to each Quarter, the feeling is an
intense heaviness, like one is being wrapped in a wet blanket.
This energy needs to be absorbed as best as possible, and then an
additional and final banishing needs to take place to release any
excess energy present. In some instances, the energy will become
more bearable, and need not be banished, but instead can be
carried with the person doing the invoking thereby increasing
there personal energy level. This heaviness is a result of the fact
that the pentagram being used is an Earth pentagram and brings
with it a very real and solid sense of the energies being invoked.
These energies in short, exist just beyond our sensory realm and
are seeking an avenue of materialization.

After experience has been acquired in the combined banishing


and invoking uses of the ritual, it is advisable to move on to using
its form to open and close the individual Quarters of the ritual
circle. This should be anywhere from six to nine months into the
ritual work depending on the individual skill of each practitioner.

The formulae is the same, banish completely, and after the final
statement of the Qabalistic Cross, turn to the East, perform an
invoking pentagram (here of Earth, since this is the only
pentagram known at this time) use the Divine Name for the East
and declare the Eastern Quarter open.

In addition, there are two additional activities that can be


undertaken regarding the Lesser Ritual of the Pentagram.

The student can imagine that he is surrounded by four


pentagrams, and that there is a hexagram above and below him.
Both should be flat so as to give a ‘floor’ and a ‘ceiling; to the ritual
space.

An alternate method is to imagine oneself in the godform of


Hooparcrates, thus concentrating the force of the aura back into
the magician, fortifying and strengthening him/her.

“Persistence in these exercises will make it impossible for any


hostile agency to penetrate it, and it will further radiate its own
light on all of those with whom it comes into communication, so
that they themselves receive virtue from it.” [iii]

Crowley states, that when we do the ritual we can also imagine


that we are standing at the intersection of the paths of Samek and
Peh on the Tree of Life. In the East we are facing Tiphareth, at our
right hand is Netzach, to our left is Hod, and Yesod is behind us.
Stepping forward with our right foot, vibrate the Names as given
in the ritual, recovering after each invocation. Then, proceed
around the circle again, calling the Names of the Archangels. If the
ritual is done correctly, the angels will appear spontaneously, as
will the Hexagrams above and below us.

“Those who regard this ritual as a mere devise to invoke or banish


spirits, are unworthy to possess it. Properly understood, it is the
Medicine of Metals and the Stone of the Wise. [iv]”

In the PON Qabala Course, two versions of the Lesser Ritual of the
Pentagram are given. The second version appears near the end of
the Qabala Course. [v] Here, the ritual is slightly modified, and a
special note is made regarding the performance of this ritual:

“Draw them (the pentagrams) large enough …firmly, quickly, and


especially close the drawing properly because we should not forget
those who are outside coming from 'a certain elsewhere' and who
are waiting for any “broken symbol, any line not properly closed
when it should be, and open door, any hurdle taken down.” The
twilight zones provide sometimes unpleasant surprises and it is
good to form good habits from the start.” [vi]

The pentagrams are visualized in their Elemental colors of


brilliant yellow (Air), cherry, or fire engine red (Fire), electric blue
(Water), and bright green, or rusty red (Earth). The Hebrew
names used are: the Divine Name, the geographic direction,
Elemental name, and the angel for that Quarter. Thus we have:

East - YHVH, Mizrach, Ruach, Chassan.


South - Elohim, Darom, Eash, Aral.
West - El, Marab, Maim, Talihad.
North - Adoni, Tzaphon, Aretz, Forlock.
The Names are vibrated immediately after the drawing of each
pentagram. After they are completed, the operator pauses and
visualizes the pentagrams in their respective colors flashing and
blazing, connected by a brilliant white electric line. The
Archangels are visualized as more abstract concepts, and not in
their usual anthropomorphic forms.

Raphael is imagined as a vast billowing breeze, or piece of yellow


fabric, with violet highlights, blowing in the wind.

Michael is imagined as a blazing column of fire, with highlights of


emerald green and a shining sword at its base, with a red handle.

Gabriel is imagined as a column of light blue mist and flashing


orange highlights dominating. A cup or chalice of deep blue
crystal is seen at its base.

Auriel is imagined as a vast funnel cloud inverted (large at the


bottom, narrow at the top), like a dust storm, moving and
powerful. A sheaf of golden wheat is in the foreground. [vii]

“The foundation of the Western occult philosophy is that man,


who partakes of the Divine meditation, is the co-ruler of a world
which is also mental. If the world such as it is does not satisfy,
let’s change our vision of it and it will change. Man is capable of
being and of using everything he perceives because everything he
perceives is in some manner a part of his own being. He can
therefore subjugate the entirety of the Universe of which he is
conscious in the realization of his inner will.” [viii]

“We will add that whoever realizes his Authentic Will (i.e. 'True
Will) possess all the energy of the universe to assist him. But he
whose conscious will is in opposition with his Authentic Will loses
his strength. He cannot hope to influence his environment in an
efficient manner.” [ix]

“That is why man can attract to himself any force of the universe
by transforming himself in a receptacle suitable to this force,
establishing thus a link between himself and this force taking the
disposition necessary for the created conditions to let this force
flow towards him. But if he has the feeling of being separated and
opposed to the universe this constitutes a barrier to the faculty he
possesses, that of directing its flow. This state of mind acts on him
as an insulating force.

There are a great number of “schools” of magic in the Western


world, but in the final analysis these schools, even though they
show some doctrinal differences, share the four great and
traditional axioms of Western hermeticism:

1. The universe of the scientist is on a part - and a part only


- of the whole reality.
2. The human will is a real and tangible force likely to be
developed, trained and focused. This will can be
disciplined and be then able to induce modifications in
the environment and produce supranormal
effects/results.
3. This will can be directed by the imagination. The creation
is the result of an active and passive force.
4. The universe is not the result of random factors and
influences, but an orderly and coherent system of
correspondences. Arrived at the intimate and deep
understanding of these designs and correspondences, the
occultist can use them as he pleases for all aims he will
deem useful.

The Kerubim

The Kerubim are the four principle guardians of the astral-


material realm. They are the ‘gate keepers’ of humanity and are
the co-workers, or servants of the Archangels of the Quarters.
Through the Kerubim, the invisible energies are mediated and
made potent so that they can manifest. The Kerub are the angelic
order of Yesod, and are immediately beyond the ‘veil of matter’
and of the Lunar realm.

The kerub can be imagined in several manner, but all have the
same thing in common - their ‘animal’ qualities. In “The Secret
Symbols of the Rosicrucians of the 16th and 17th Centuries” the
Kerub are simply displayed as winged, or double winged in some
instances, beings. Hence, for the east we have a winged man, or
and ‘angel’; in the south a winged lion, the west a winged eagle,
and the north a winged bull. In some instanced the eagle has two
sets of wings to show that it is not a litter eagle of this world.

The Cicero’s suggest using the idea of human bodies with the
appropriate heads attached and dressed in Egyptian garb for the
Kerub. [x]

We can imagine that this is where our instinctual or ‘animal’


powers are directed and dedicated to our evolution and creation.
IT IS CRITICAL that we always maintain an inner attitude of
superiority and confidence when addressing the Elemental forces,
or even Angelic forces. This is difficult for many beginners who
assume that spiritual forces are:

A) outside of them, and not transmitted through themselves


and/or an aspect of their psyche;

B) assume that spiritual forces are superior to themselves in


intellect, power, and expression and therefore they should be
obedient or subject to them. These two views are false, and
critically destructive to aspiring students. We must seek to
assume our proper place in the Universe as gods "in becoming"
and have a healthy, loving, and respectful attitude to all beings
and forces. However, if we don't conceive of ourselves as
dominant over, and having the ability to direct, our own internal
instinctual forces, then we will be powerless to effect them in the
material or astral (ie. Subconscious) realms.

East - Adam - (Hu)Man - brings clarity of vision of the inner and


outer worlds.

On the level of Assiah - increased health and awareness. Intake of


actual air itself.
On the level of Yetzirah - control of the emotions as a result of the
former (pranayama).
On the mental - clear understanding of the relationship of things
and astral visions.
On the spiritual level it is individual consciousness, life itself,
Ruach - the soul of everything.

South - Lion -brings energy and strength to our work. In Assiah it


is actual fire itself, and all forms of electro-magnetic radiation. It
is the life giving force of the sun that allows for matter,
consciousness, and light to exist in our world. In Yetzirah it is the
energy of emotions that move and enliven our inner worlds and
allow them to manifest in Assiah. In Briah it is the power of the
Soul. In Atzilooth it is the first primordial energy and the force
behind all creation.

West - Eagle - brings the magnetic, form building qualities into


existence. It is the reflective part of our psyche, and as such,
predominantly passive. It is emotional and empathetic. In the
world of Assiah it is water itself, and all fluids. Water is known for
its abilities to hold a psychic charge when cold, as well as fix it for
a period of time when frozen. In Yetzirah, the World of Water, it
is in part the “Mercurial fluids” of the alchemist, connecting the
higher realms of Briah with the realms of matter below. It is the
force or energy that penetrates all creation and binds it together.
It is the downward forcing energies of matter.

North - Bull - brings power, density, virility, and slow moving


stability to creation. In the world of Assiah it is all things that are
dense, solid, inert. In Yetzirah it is the forces of density and
fecundity (Venus and Luna) seeking expression in tangible form.
In Briah it is the Philosophers Stone, the perfect expression of
Divinity in matter, and in Atzilooth it is template of all possible
limitation (Cube of Space in Sepher Yetzirah).

While mediations on Yesod will give greater understanding of the


Kerubim as individualized expressions of the cosmic force
working through the Quarters (just as the Archangels are the
individualized intelligence working through them), only
meditations of Tiphareth will give understanding of their function,
and Kether of their origin and purpose (to sing Divine Praise
eternally!).

Meditations on Chesed will give an understanding of their basic


programming, or ‘plan’ for matter; and meditations of Geburah
will give the strength and power to actually control and direct
them consciously, willfully, and without fear. In this regard, the
Tarot card of The Chariot best exemplifies the meaning of
Mastery.

Meditations on Hod will show the various patterns or


relationships between the Elemental powers of the Kerubim, and
meditations on Netzach will reveal the relationship of the
Elements to the seven ancient planets (and psychic centers) of
astrology.

Meditations on Hockmah will further explore their relationship to


the fixed signs of the zodiac, and on Binah for how they express
and form matter. The kerubic function as an expression of cosmic
‘inertia’.

After completing all 22 Pathworking meditations from Malkooth


to Kether, at least once, it is advisable to contemplate the
relationship between the Kerubic Signs and the Elements. This
can be accomplished by placing the tarot card for the appropriate
Sign in the Quarter, or by using it as an psychic gateway for that
Element. It is important that this not be done until the
appropriate paths have all been experienced at least once, as the
energy they release is of a very fundamental, and creative nature.
Remember, the higher on the Tree we go, the deeper (or lower)
into our psyche we travel. The creative forces at the top of the
Tree are impersonal, powerful, and sexual in nature, because, they
are the oldest forces in existence, and existed well before the
development of our intellectual faculties. The god forces
experienced at the top of the Tree are a tremendous, creative, and
joyful pressure, that will exacerbate whatever character traits,
inclinations, or physical phenomena that it contacts on its way
down the Tree.

The Star - Aquarius - Air

This is the element of great elevation, optimism,


and humanitarianism. The card shows us that
all is in motion, and that the continued pouring
forth of the waters of Binah allow for creation to
take form, just as these waters on a lower arc,
the 'astral sea' of Yetzirah, take form in the
world of matter. Our thoughts must guide our
emotions, if we are to allow our emotional
waters to guide our life. In Crowley's "Thoth
Deck" the card shows every form of energy as a
spiral, further illustrating the nature of
ascending and descending (or materializing and
de-materializing) force. Through clockwise and
counterclockwise motion, energy and matter
come into and out of being. Through the ascent
and descent of these forces, we can elevate our
consciousness to new levels.

Strength - Leo - Fire

It is said that this Path can allow one to


experience the old Rosicrucian dictum of "Peace
Profound." Yet, so often this phrase is
misunderstood by more passive mystics who
place emphasis on the first part, peace, and
forget the second part, or its profundity. The
nature of all experiences on the Middle Pillar is
that of union and balance of polarities, or an
extreme tension of energies around a stable
center. It is this stable center that gives us the
feeling of peace, and the extreme tension of
energies that gives power to it. Crowley best
explains it as not only power, but the joy of
power in action. "Lust implies not only
strength, but the joy of strength exercised. It is
vigor, and the rapture of vigor." (The book of
Thoth, p.92). He further states that this "…is
the most powerful of the twelve zodiacal cards,
and represents the most critical of all the
operations of magick and alchemy. It
represents the act of the original marriage as it
occurs in nature…there is in this card no
attempt to direct the course of the operation."
(p.93)
Death- Scorpio - Water

"This sign is one of the two most powerful in the


zodiac, but has not the simplicity and intensity
of Leo." Here the gatekeeper of our deepest
feelings and emotions is encountered. It is
opposite Air in that Air gives elevation and
inspiriation, but it is the swirling force of our
psychic waters (our deep and focuses emotions)
that things take on form and life. This Quarter
can truly be seen by many as the genuine
'Terror of the Threshold" when it is
encountered.

The Hierophant - Taurus - Earth

As Earth, or material creation, in its most stable


form, the Heirophant reminds us of the goal of
all esoteric practices, the union of the
microcosm and the macrocosm. By directing
the creative power of the zodiac into the prima
materia, mastery of the Four Elements is
attained.

Kerubim as Guardians

The Kerubim in involution and evolution.

The most significant aspect of the Kerubim is that they act at great
forces holding the universe together, and restraining unbalanced
forces from manifesting. Yet, the power they represent is a totally
unconscious force, as it resides in Yesod, just behind the veil of
matter, and is instinctual. It reacts to the principles of electro-
magnetism at best, following the path of least resistance. A close
study of the effects of the moon on the earth would yield some
additional insights into this area.

This unconscious energy of the Kerubim is most easily manifest


through sexual power (as for the women, the fertility cycle is
marked by lunar periods); as well as psychic impulses and sudden
intuitions, dreams, etc. All of these things occur through the
Kerubim, but manifest in the material world.

The location of Yesod is in the sexual organs of each of us, and


Malkooth in our feet. However, this is really a convention more
than a reality, as the feet, knees, sacral point, and adrenal glands
all operate as a single unit, although on different energy levels.
Thus, physiologically and psychologically, the relationship of these
two centers to each other is very close. In fact, in a healthy person,
there is considerable overlap.

According to Rabbi Aryeh Kaplan, it was the clearing out of this


particular channel, the 32nd Path (Tav-Jupiter) that gave King
David all of his power. Thus, the Lesser Ritual of the Pentagram
allows us to create a space in and around us whereby we can direct
our inner creative power for either psychic or physical
manifestations.
"I will raise him up because he knows my Name." (Psalm 91:14)
and "You will call, and God will answer." (Jeremiah 58:9)

When we know the specific Name associated with our need


(sepheroth), god will respond. Not maybe, not possibly, not
weakly, but WILL RESPOND. It is this confidence that we must
have if we are to fully understand the power of the Names.

The Gates of Light, or Shaarey Orah (Rabbi Joseph Gikatalia


1248-1323), the first qabalistic text on the ten sepherot, complete
with hints at meditative techniques, states:

"The first name is the closest to all created things. It is through


this Name that one enters the presence of God the King. Other
than through this Name, there is no other way whatsoever that
one can see the face of the Blessed King.

This Name is Adonoy.[It is the Name assocaited with Malkut-


Kingship, the lowest Sefirah.]" [xi]

And:

"This is the lowest level of the Divine. From the level of Adonoy
and above we find the mystery of Unity…below this is the world of
seperation…"

The Name Adonoy is like a storehouse and a treasury. It holds all


influxes and every emanation that is transmitted through all
spiritual channels from YHVH.

There are three names, one above the other. Adonoy is on the
bottom, YHVH is in the middle, and Ehyeh is on top. It is from
the name Eheyeh that all kinds of substances emanate, coming
from the Source, which is the infinite (Ain Sof). It then proceeds
through a series of steps until it reaches the blessed name, YHVH.
From the Name YHVH all spiritual channels flow and the flux is
transmitted to the name Adonoy. The Name Adonoy is therefore
the storehouse containing all of the King's devices, and it is the
essence that distributes these to all creation. It nourishes and
sustains all things, through the power of YHVH that is in it." [xii]

"One who attaches himself to [Adonoy] is worthy of eternal life."


[xiii]

"One who wishes to perceive Eternal Life should attach himslef to


the attribute of El Chai (Living God), [which is associated with the
Sephirah of Yesod - Foundation].

This means that through his prayers, one should bring El Chai
into Adonoy. It was regarding this that King David had passion
and desire when he said, "My soul thirsts for God, for El Chai"
(Psalms 42:3).

When the attribute (Yesod), which is called El Chai, is bound to


Adonoy (Malkut), then one can draw down all his needs. He can
overcome his enemies, no one can stand up to him….
We must bind the sepherot together, attaching all levels through
the attributes of Adonoy (Malkut-Kingship)…

When a person is attached to Adonoy in purity, then he is also


attached to El Chai." [xiv]

This is important to point out, that we achieve a de facto


relationship with Yesod as a result of our working on purification
of Malkuth. Malkuth can not purify itself. It requires the energies
of the invisible to assist it. Also, by redirecting our energies away
from the sensory world, we also, by default, direct them towards
the inner, or invisible realm, of which Yesod is our first
encounter. Any esoteric ritual, if it is to be such, requires that our
energy be directed away from the material and towards the
invisible. As soon as we pass this first "Veil" we end up closer to
Yesod than when we began. Any dream, vision, impression, or
even memory, is from the unconscious, and as such, from "Yesod".

In an unpublished lecture, attributed to Dion Fortune, states:

“You should remember also the great antiquity of these two


interlocked planes (for Yesod is, of course, in a way a part of the
Earth, for they share the same aura and in that aura are the seeds
from which the body and earth-conditions of mankind have taken
root and grown).” [xv]

The Four Horsemen of the Apocalypse

The Elements also two aspects that are often overlooked. Since
they are the most dense manifestation of spiritual energy, and are
influenced, as we have said, actually an extension of the lunar
forces of Yesod, they are also heavily influenced by the forces of
Gedulah and Geburah.

Geburah represents the forces of Mars, or Elemental forces in


action under the presidency of Spirit; and Gedulah represents
Jupiter, or the perfect and ideal expression of the Elements as part
of the Cosmic Plan, or God’s Will.

These forces, can be very potent and at times stringent in their


actions, giving the impression that they are ‘hostile’ or ‘evil’ from
the very mundane and human point of view. In fact, these forces
are ever ready to assist and help us if we are willing to take up the
task of our (and their) evolution. When these forces react in a
purgative, or purifying manner, they can be seen as “The Four
Horsemen of the Apocalypse”. Sagittarius, the sign of the
Horseman, has Jupiter as its ruling planet. Here we see that the
Four Horsemen, are nothing more than the four-fold expression
of Jupiter through the Elements. Jupiter fosters growth and
increase in material as well as spiritual endeavors. But this
growth can only take place after the ‘deadwood’ of materialism is
swept away. If we do not take an active role in this preparation
and purification process on the inner levels first, then Nature has
little left to do than do the work for us on the outer levels, where it
is most blunt, traumatic, and painful from the human point of
view.

Dolores Ashcroft-Nowicki states: “…This type of being,


particularly if it is Elemental in nature, is not always aware of the
inability of human beings to cope with other levels of existence.
That is when you find yourself in trouble, and is one of the reasons
for never dealing directly with an elemental. You should always
work through the appropriate Elemental King, or through one of
the Archangelic Regents. On the other hand, you should not make
the mistake of thinking that Elementals are necessarily evil. Out
of their natural element they are as unhappy to be with you as you
are to be with them. At the same time, you should offer an
apology for causing such a misplacement of force. Courtesy has its
place on the inner levels every bit as much as on the physical
plane, and, along with ethics and correct behavior, is as a vital a
part of the art of ritual.” [xvi]

The Qabalistic Cross

The Qabalistic Cross [xvii] is an intrinsic part of the LRP and


constitutes a de facto shortened version of the Middle Pillar. As we
open our three principle central centers, and bring into play two of
the more powerful side centers, we create a condition of mental,
emotional, and physical equilibrium. This is a powerful
invocation in and of itself, and can be used as an opening and
closing for all esoteric work.

The fundamental purpose of the Qabalistic Cross is to open our


ability to access none physical energy via our Crown (Kether) and
to bring that down to our material (Malkuth) and conscious
(Tiphareth) realms. The powers of imagination and energy
(Chesed and Geburah) are also called into play, as they then effect
the unspoken sepheroth of Yesod, or our unconscious. Together,
all of the major central pillar spheres are activated directly, or as
in the case of Yesod, indirectly.

When doing the Qabalistic Cross, it is important that the opening


phase, that of imagining the energy of our Crown descending to
our head not be rushed over. The imagery is that of a brilliant
sphere of light that we touch with the first two fingers of our right
hand (a traditional sign of blessing) and imagine a shaft of light
being pulled down from it to our forehead. At this point we should
pause for a moment and imagine our 'third eye' flashing with light
as we intone the Divine Name "Atoh" - "Thou Art..". Some might
find it easier to imagine the light going into the top of their head,
filling it, and flashing outward for a brief second through their
'third eye'. In either case, the purpose is to align ourselves with
our Highest Self via the spiritual organs of the head - the pineal
and pituitary glands. [xviii]

In one modern school it is not uncommon to pass over the heart


(Tiphareth) in silence when intoning "…Malkooth…" and to simply
imagine the feet centers as alive and active. When bringing the
hands together at the breast during the closing phase, the
following phrase is added, either spoken or unspoken: "I am the
Rose of Sharon, I am the Lily of the Valley." [xix] This indicates
the inner desire to attain to that state of awareness known as
"Rose+Croix", or where the old Rosicrucian dictum applies:
"While they (the Rosicrucian Brothers) wore no outer sign, they
knew each other upon meeting." This is because each had fully
awakened their own inner rosy cross and it shown within their
aura. Thus, while the Qabalistic cross can be imagined as a large
sliver-bluish cross, it can also be imagined later on as a large
golden cross with a single unfolding red rose in the center, with an
aurial of violet surrounding the four arms of the cross in a brilliant
and vibrant circle of light.
It is also suggested that after each student realizes the 'name' of
their "Holy Guardian Angel" that they may also add this vibration
to the ritual. [xx] Of course, an inner Name or even an esoteric
name or grade name could be added as well - but only as a
temporary measure until their "True Name" was received. [xxi]

This "True Name" or "Name of Power" whereby we can tap into


our mystical as well as occult powers at will, is the name of our
Holy Guardian Angel, or at least a surrogate name, or mantra,
that allows us to contact heightened awareness.

In fact, this phase of the ritual, where we stand with hands clasped
in prayer, is a perfect time to invoke a particular and specific
aspect of force for our general esoteric workings. Any of the old
Rosrucian phrases, especially in Latin, would work well here:

“Ad Rosem per Crucem; Ad Crucem per Rosem.”


“Jesus mihi omnia.”
“Ad Gloriam Roseae Crucis”
“Ad Crucis Roseae Glorium.”
“Mea Victoria in Rosea Crucea.”

Or one could add the Invocation of the Bornless One:

“Holy Art Thou oh Lord of the Universe


Holy Art Thou whom Nature hath not formed
Holy Art Thou, vast and mighty One
Lord of Light and of Darkness.
Naught that Silence can express.”

In short, any suitable invocation that is short, memorable, and


helps us to focus our attention on the highest will do.

Conclusion

The Ritual of the Pentagram is a suitable ritual for almost any


occasion. Repeated practice of the ritual as a whole, and
meditation on its various sub-sections will allow each student of
esotericism the opportunity discover what is meant when this
‘simple’ ritual is described as “the Medicine of Metals, the True
Stone of the Wise.”

[i] Here the meditation of choice is on the sphere of Kether on the


Tree of Life. Of course the method outlined can be applied to the
other spheres as well.

[viii] PON Qabala Course, Lesson 60, p.1.

[ii] PON Qabala Course, Lecture 12, p. 7-8.

[iii] Magick - Book Four by Aleister Crowley, Weiser, York Beach,


Maine. 1997. p. 690.
[iv] Ibid, p.692.

[v] PON Qabala Course, Lesson 66, p.1-5.

[vi] Ibid, p.2

[vii] PON Qabala Course, Lesson 66, p.4.

[ix] ibid, p.2

[x] Self-Initiation into the Golden Dawn Tradition by Chic and


Sandra Cicero. Llewellyn Publications, St. Paul, MN. 1995. P.17.

[xi] Meditation and the Kabbalah by Aryeh Kaplan, p. 128-129.

[xii] ibid

[xiii] ibid

[xiv] ibid, 130-31.

[xv] Malkuth and Yesod (Dion Fortune?) through M. Lembley


Brown, A.F. Paper (Qabalah) 3, November 1955. P.3.

[xvi] First Steps in Ritual by Dolores Ashcroft-Nowicki, page 113.

[xvii] For more information on the Qabalistic Cross see: "The


Sign of the Cross" by Mark Stavish, The Stone.

[xviii] See Bishop Theodotus's comments on the Sign of the Cross


in The Nature and Use of Ritual by Peter Roche de Coppens,
Llewellyn, St. Paul, MN. 1987. Or as quoted in: "The Sign of the
Cross" by Mark Stavish, M.A., The Stone.

[xix] The Secrets of a Golden Dawn Temple by Chic and Sandra


Cicero, Llewellyn, Saint Paul, Mn. 1992.

[xx] Crowley, p. 783

[xxi] For more information see: "Abrahadabra - Some Thoughts


on the Word" by Mark Stavish, The Stone, and PON Lessons
Fundamentals of Esoterics Course, Lesson .