Solve-Et-Coagula - Us-Pentagram Rituals
Solve-Et-Coagula - Us-Pentagram Rituals
Solve-Et-Coagula - Us-Pentagram Rituals
solve-et-coagula.us/ritual/pentagram.php
Concerning the Lesser Banishing Ritual, according to Crowley "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"
(Liber ABA, Appendix VIII, Notes on the Lesser Ritual of the Pentagram, Part I).
He writes in Liber O that "the banishing rituals should be used at the commencement of
any ceremony whatever. Next, the student should use a general invocation, such as the
'Preliminary Invocation' in the 'Goetia' as well as a special invocation to suit the nature of
his working" (Liber O vel Manvs et Sagittæ, Part Four, 4.).
Elsewhere elaborating, "The first part of every ceremony is the banishing; the second, the
invoking. The same formula is repeated even in the ceremony of banishing itself, for in
the banishing ritual of the pentagram we not only command the demons to depart, but
invoke the Archangels and their hosts to act as guardians of the Circle during our pre-
occupation with the ceremony proper. In more elaborate ceremonies it is usual to banish
everything by name. Each element, each planet, and each sign, perhaps even the
Sephiroth themselves; all are removed, including the very one which we wished to invoke,
for that forces as existing in Nature is always impure. But this process, being long and
wearisome, is not altogether advisable in actual working. It is usually sufficient to perform
a general banishing, and to rely upon the aid of the guardians invoked. Let the banishing
therefore be short, but in no wise slurred—for it is useful as it tends to produce the
proper attitude of mind for the invocations. 'The Banishing Ritual of the Pentagram' (as
now rewritten, Liber 333, Cap. XXV) is the best to use" (Liber ABA, Part Three, Chapter 13,
Of the Banishings: and of the Purifications).
Contents
The Lesser Ritual of the Pentagram — The Greater Ritual of the Pentagram — Notes on
the Lesser Ritual of the Pentagram — The Archangels of the Quarters — Israel Regardie —
Works Cited
Initially (and then again at the end of the ritual) the Sign of the Cross is performed, using
the Occult Versicle.
Following this, the magician goes to the four quarters, drawing in each a pentagram
symbolic of all the elements; done either to bansh or invoke. While drawing the 1/19
symbolic of all the elements; done either to bansh or invoke. While drawing the
pentagrams, the magician Vibrates four four-lettered names of God.
Next, returning to the center and with arms outstretched, the four Archangels of the
Quarters are visualized while their names are vibrated.
A final statement concludes the body of the ritual and the Sign of the Cross is repeated.
Divine Names
Eliphas Levi
History of Magic, ch. vii, bk 1: The Holy Kabbalah
It is to this philosophical and incontestable reality, or otherwise the notion of Deity, that
the Kabalists give a name, and all other names are contained therein. The ciphers of this
name produce all numbers and the hieroglyphical forms of its letters give expression to all
laws of Nature, with all that is therein. We shall not recur in this place to that which has
been dealt with already as regards the divine Tetragram in the Doctrine of Transcendental
Magic; but it may be added that the Kabalists inscribe it in four chief ways:
1. as יהוהJHVH, which is spelt but not pronounced. The consonants are YOD, HE, VAU,
HE, and they are rendered as JEHOVAH by us in opposition to all analogy, for the
Tetragrammaton so disfigured is composed of six letters.
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Tetragrammaton so disfigured is composed of six letters.
2. אדניADNI, meaning Lord and pronounced by us adonai.
3. אהיהAHIH, which signifies Being and is pronounced by us EIEIE.
4. אגלאAGLA, pronounced as it is written and comprising hieroglyphically all mysteries
of the Kabalah.
The letter Aleph אis the first of the Hebrew alphabet, and expressing as it does unity, it
represents hieroglyphically the dogma of Hermes: that which is above is analogous to that
which is below. In consonance with this the letter has two arms, one of which points to
earth and the other to heaven with an identical gesture.
The letter Gimel גis third in the alphabet; it expresses the triad numerically, and
hieroglyphically it signifies childbirth, fruitfulness.
Lamed לis the twelfth letter and is an expression of the perfect cycle. Considered as a
hieroglyphical sign it represents the circulation of the perpetual movement and the
relation of the radius to the circumference. The duplicated Aleph represents the
synthesis.
1. unity, which accomplishes by the triad the cycle of numbers, leading back to unity.
2. The fruitful principle of Nature, which is one therewith.
3. The primal truth which fertilises science and restores it to unity.
4. Syllepsis, analysis, science and synthesis.
5. The Three Divine Persons Who are one God; the secret of the Great Work, which is
the fixation of the Astral Light by a sovereign act of will and is represented by the
adepts as a serpent pierced with an arrow, thus forming the letter Aleph,
6. The three operations of dissolution, sublimation and fixation, corresponding to the
three essential substances. Salt, Sulphur and Mercury—the whole being expressed
by the letter Gimel.
7. The twelve keys of Basil Valentine, represented by Lamed.
8. Finally, the Work accomplished in conformity with its principle and reproducing the
said principle.
Herein is the origin of that Kabalistic tradition which comprises all Magic in a single word.
To know how this word is read and how also it is pronounced, or literally to understand its
mysteries and translate the knowledge into action, is to have the key of miracles. In
pronouncing the word AGLA it is said that one must turn to the East, which means union
of intention and knowledge with oriental tradition. It should be remembered further that,
according to Kabalah, the perfect word is the word realised by acts, whence comes that
expression which recurs frequently in the Bible: "facere verbum" to make a word—that is,
in the sense of performing an act. To pronounce the word AGLA Kabalistically is therefore
to pass all tests of initiation and accomplish all its works.
S. L. "MacGregor" Mathers
The Kabbalah Unveiled
Introduction
62. The name of the Deity, which we call Jehovah, is in Hebrew a name of four letters,
IHVH; and the true pronunciation of it is known to very few. I myself know some
score of different mystical pronunciations of it. The true pronunciation is a most
secret arcanum, and is a secret of secrets. "He who can rightly pronounce it, causeth
heaven and earth to tremble, for it is the name which rusheth through the universe."
Therefore when a devout Jew comes upon it in reading the Scripture, he either does
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Therefore when a devout Jew comes upon it in reading the Scripture, he either does
not attempt to pronounce it, but instead makes a short pause, or else he substitutes
for it the name Adonai, ADNI, Lord. The radical meaning of the word is "to be," and it
is thus, like AHIH, Eheieh, a glyph of existence. It is capable of twelve transpositions,
which all convey the meaning of "to be"; it is the only word that will bear so many
transpositions without its meaning being altered. They are called the "twelve
banners of the mighty name," and are said by some to rule the twelve signs of the
Zodiac. These are the twelve banners: IHVH, IHHV, IVHH, HVHI, HVIH, HHIV, VHHI,
VIHH, VHIH, HIHV, HIVH, HHVI. There are three other tetragrammatic names, which
are AHIH, Eheieh, existence; ADNI, Adonai, Lord; and Agla, AGLA. This last is not,
properly speaking, a word, but is a notariqon of the sentence, AThH GBVR LOVLM
ADNI, Ateh Gebor Le−Olahm Adonai: "Thou are mighty for ever, O Lord!" A brief
explanation of Agla is this: A, the one first; A, the one last; G, the Trinity in Unity; L,
the completion of the great work.
63. The first thing we notice is that both AHIH and IHVH convey the idea of existence;
this is their first analogy. The second is, that in each the letter H comes second and
fourth; and the third is that by Gematria AHIH equals IHV without the H (which, as
we shall see presently, is the symbol of Malkuth, the tenth Sephira). But now, if they
be written one above the others, thus, within the arms of a cross,
AH | IH
IH | VH
they read downwards as well as across, AHIH, IHVH.
64. Now, if we examine the matter qabalistically we shall find the reason of these
analogies. For Eheieh, AHIH, is the Vast Countenance, the Ancient One,
Macroprosopus, Kether, the first Sephira, the Crown of the Qabalistical Sephirotic
greatest Trinity (which consists of the Crown, King, and Queen; or Macroprosopus,
Microprosopus and the Bride), and the Father in the Christian acceptation of the
Trinity.
65. But IHVH, the Tetragrammaton, as we shall presently see, contains all the Sephiroth
with the exception of Kether, and specially signifies the Lesser Countenance,
Microprosopus, the King of the qabalistical Sephirotic greatest Trinity, and the Son in
His human
The Greater incarnation,
Ritual in the Christian acceptation of the Trinity. Therefore, as the
of the Pentagram
Son reveals the Father, so does IHVH, Jehovah, reveal AHIH, Eheieh.
66. And ADNI is the Queen "by whom alone Tetragrammaton can be grasped," whose
exaltation into Binah is found in the Christian assumption of the Virgin.
67. The Tetragrammaton IHVH is referred to the Sephiroth, thus: the uppermost point of
the letter Yod, I, is said to refer to Kether, the letter I itself to Chokmah, the father of
Microprosopus; the letter H, or "the supernal He," to Binah, the supernal Mother; the
Like inletter
the lesser ritual
V to the nextthe
sixSign of the Cross
Sephiroth, whichforms a bookend.
are called the six members of
The magician next goes to the four quarters in turn, drawing
Microprosopus (and six is the numerical value of V, the Hebrew in each two pentagrams,
Vau); lastly, the letter
each with signs and words; first a spirit pentagram (either active or passive
H, the "inferior He," to Malkuth, the tenth Sephira, the bride of Microprosopus. based on the
following element) and then the element intended to be invoked or banished. This can be
done either with a single element from all four quarters, drawing-in or banishing a single 5/19
done either with a single element from all four quarters, drawing-in or banishing a single
element, or by targeting each of the four in each of the quarters, i.e. Air from the East, Fire
from the South, Water from the West, and Earth from the North.
Next, like in the lesser ritual, the magus returns to the center and with arms outstretched,
the four Archangels of the Quarters are visualized and their names are vibrated.
Again a final statement concludes the body of the ritual and the Sign of the Cross
concludes.
Invoking Banishing
Equilibrium of Passives
Name A G L A (Agla).
Invoking Banishing
The Signs of the Portal (see Illustrations): Extend the hands in front of you, palms
outwards, separate them as if in the act of rending asunder a veil or curtain (actives), and
then bring them together as if closing it up again and let them fall to the side (passives).
(The Grade of the "Portal" is particularly attributed to the element of Spirit; it refers to the
Sun; the Paths of ס, נand ע, are attributed to this degree. See 777 lines 6 and 31 bis).
Invoking Banishing
The Sign of 4°=7▫: Raise the arms above the head and join the hands, so that the tips of 6/19
The Sign of 4°=7▫: Raise the arms above the head and join the hands, so that the tips of
the fingers and of the thumbs meet, formulating a triangle (See illustration).
(The Grade of 4°=7▫ is particularly attributed to the element Fire; it refers to the planet
Venus; the paths of ק, צand פare attributed to this degree. For other attributions see 777
lines 7 and 31).
Invoking Banishing
The Sign of 3°=8▫: Raise the arms till the elbows are on a level with the shoulders, bring
the hands across the chest, touching the thumbs and tips of fingers so as to form a
triangle apex downwards. ("See" illustration).
(The Grade of 3°=8▫ is particularly attributed to the element of Water; it refers to the
planet Mercury; the paths of רand שare attributed to this degree. For other attributions
see 777, lines 8 and 23).
Invoking Banishing
The Sign of 2°=9▫: Stretch both arms upwards and outwards, the elbows bent at right
angles, the hands bent back, the palms upwards as if supporting a weight. (See
illustration).
(The Grade of 2°=9▫ is particularly attributed to the element Air; it refers to the Moon; the
path of תis attributed to this degree. For other attributions see 777 lines 9 and 11).
The Pentagrams of Earth
Name: A D N I (Adonai).
Invoking Banishing
The Sign of 1°=10▫: Advance the right foot, stretch out the right hand upwards and 7/19
The Sign of 1°=10▫: Advance the right foot, stretch out the right hand upwards and
forwards, the left hand downwards and backwards, the palms open.
(The Grade of 1°=10▫ is particularly attributed to the element of Earth, See 777 lines 10
and 32 bis).
Divine Names
AHIH
הי ֶה ֶ - Ehye - The divine name of Keter, in this ritual context it represents the element of
ְ א
Active Spirit, cf. White.
AGLA
אגלא- AGLA - Seems to reprent a completion: "unity, which accomplishes by the triad the
cycle of numbers, leading back to unity", in this ritual context it represents the element of
Passive Spirit, cf. White.
ALHIM
הי ם
ִ ל ֱ - Elohim - The divine name of Gevurah, in this ritual context it represents the
ֹ א
element of Fire, cf. Red.
AL
ֵ - El - The divine name of Chesed, in this ritual context it represents the element of
אל
Water, cf. Blue.
IHVH
יהוה- Yhvh - The divine name of Tipheret, in this ritual context it represents the element of
Air, cf. Yellow.
ADNI
ָדני ֲ - Adonai - The divine name of Malkhut, in this ritual context it represents the element
ֹ א
of Earth, cf. Black.
Part II of Notes on the Lesser Ritual of the Pentagram in Appendix VIII of Liber ABA, described
in the Editor's Notes as "a succinct and practical commentary that circulated in typescript
among Crowley's students in the United states in the 1940s."
You are supposed to be standing at the intersection of the paths of סand פ. You are facing 8/19
You are supposed to be standing at the intersection of the paths of סand פ. You are facing
Tiphareth (the Sun); thus on your right hand is Netzach (Venus), 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 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), vibrating the Divine Name as before.
Continue the process facing Yesod, and vibrating; then Hod, and vibrating; but carry the point of
the Wand around to Tiphareth so as to complete the circle.
As you vibrate the Divine Name the Angels, as given in the ritual, appear. (Note well 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 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. [These are not the
Archangels of Assiah for the four sephiroth concerned (given is Liber 777, col. xcix), but the
Archangels of the Four Quarters (Liber 777, col. lix). See also Appendix V, p. 561, cols. 65-66).]
For instance, Raphael commecing with an רwill have a head of solar glory, and the פwhich
follows shows that the rest of him is martial; the אלwhich concludes the name (in the case of
most angelic beings) indicates that they wield the sword and the balance.
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The Archangels of the Quarters
7. And Semjâzâ, to whom Thou hast given authority to bear rule over his associates.
8. And they have gone to the daughters of men upon the earth, and have slept with the
women, and have defiled themselves, and revealed to them all kinds of sins.
9. And the women have borne giants, and the whole earth has thereby been filled with
blood and unrighteousness.
10. And now, behold, the souls of those who have died are crying and making their suit
to the gates of heaven, and their lamentations have ascended: and cannot cease
because of the lawless deeds which are wrought on the earth.
11. And Thou knowest all things before they come to pass, and Thou seest these things
and Thou dost suffer them, and Thou dost not say to us what we are to do to them
in regard to these.'
In the The Mind The Spirit The Soul The Body Four
Lesser elements of
World, viz. man
Man,
from whom The Reason Phantasy Sense Four
is the Law Intellect powers of
of Prudence the soul
Liber 777
Table II
Bedtime Prayers
from an article by Ariel Scheib
Prior to going to sleep, there is a small composition of bedtime prayers to recite. These prayers are
believed to bring peace and comfort to one as they sleep. Scholars used to teach that during the
night demons come searching for innocent souls; however, completing these prayers would
protect the soul from such dangers. The bedtime prayers are structured around saying the Shema.
The Shema is also often uttered before one passes away. Many Jews believe that reciting the
Shema before they go to sleep will protect them, if unexpectedly they die while sleeping. Other
prayers include Psalm 91 and Psalm 3. The final prayer recited is Adon Olam, requesting that
God watch over one’s soul as they sleep.
[...]
Israel Regardie
From each re-entering angle of the Pentagram, therefore, issueth a ray, representing a
radiation from the Divine. Therefore is it called the Flaming Pentagram, or Star of the
Great Light, in affirmation of the forces of Divine Light to be found therein.
Traced as a symbol of good, it should be placed with the single point upward,
representing the rule of the Divine Spirit. For if thou shouldst write it with the two points
upward, it is an evil symbol, affirming the empire of matter over that Divine Spirit which
should govern it. See that thou doest it not.
Yet, if there may arise an absolute necessity for working or conversing with a Spirit of evil
nature, and that to retain him before thee without tormenting him, thou hast to employ
the symbol of the Pentagram reversed - (for, know thou well, thou canst have no right to
injure or hurt even evil Spirits to gratify curiousity or caprice) - in such a case, thou shalt
hold the blade of thy Magical Sword upon the single lowest point of the Pentagram, until
such time as thou shalt license him to depart. Also, revile not evil spirits -- but remember
that the Archangel Michael of whom St. Jude speaketh, when contending with Satan, durst 15/19
that the Archangel Michael of whom St. Jude speaketh, when contending with Satan, durst
not bring a railing accusation against him but said ‘The Lord rebuke thee’.
Now, if thou wilt draw the Pentagram to have by thee as a symbol, thou shalt make it of
the colours already taught, upon the black ground. There shall be the sign of the
Pentagram, the Wheel, the Lion, the Eagle, the Ox, and the Man, and each hath an angle
assigned unto it for dominion. Hence ariseth the Supreme Ritual of the Pentagram,
according to the angle from which the Pentagram is traced. The circle or Wheel answereth
to the all-pervading Spirit: The laborious Ox is the symbol of Earth; the Lion is the
vehemence of Fire; the Eagle, the Water flying aloft as with wings when she is vaporized
by the force of heat: the Man is the Air, subtle and thoughtful, penetrating hidden things.
At all times complete the circle of the place before commencing an invokation.
The currents leading from Fire to Air and from Earth to Water are those of Spirit -- the
mediation of the Active and Passive Elements. These two Spirit Pentagrams should
precede and close Invocations as the equilibrium of the Elements, and in establishing the
harmony of their influence. In closing, these currents are reversed.
Equilibriation Active Equilibriation Passive Closing For Active Closing For Passive
They are the invoking and banishing Pentagrams of the Spirit. The Sigil of the Wheel
should be traced in their centre. In the invoking Pentagram of Earth the current
descendeth from the Spirit to the Earth. In the Banishing Pentagram, the current is
reversed. The Sigil of the Ox should be traced in the centre. These two Pentagrams are in
general use for invocation or banishing, and their use is given to the Neophyte of the
Order of the Golden Dawn under the title of the Lesser Ritual of the Pentagram.
This Lesser Ritual of the Pentagram is only of use in general and less important
invocations. Its use is permitted to the Outer that Neophytes may have protection against
opposing forces, and also that they may form some idea of how to attract and to come
into communication with spiritual and invisible things. The Banishing Pentagram of Earth
will also serve thee for any opposing Astral force. In all cases of tracing a Pentagram, the
angle should be carefully closed at the finishing point.
The invoking Pentagram of Air commenceth from Water, and that of Water commenceth
from the Angle of Air. Those of Fire and Earth begin from the angle of Spirit. The Kerubic
symbol of the Element is to be traced in the centre. The banishing Signs are reversing of
the current. But before all things, complete the circle of the place wherein thou workest,
seeing that it is the key of the rest.
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Unless you want to limit or confine the force, make not a circle round each Pentagram,
unless for the purpose of tracing the Pentagram truly. In concentrating however the force
upon a symbol or Talisman, thou shalt make the circle with the Pentagram upon it so as to
concentrate the force together thereon.
And whenever thou shalt trace a Sigil of any nature, thou must commence at the left hand
of the Sigil or symbol tracing it in a clockwise motion.
Whenever thou invokest the forces of the Zodiacal Signs as distinct from the Elements,
thou shalt erect an astrological chart of the Heavens for the time of working so that thou
mayest know toward what quarter or direction thou shouldst face in working. For the
same Sign may be in the East at one time of the day and in the West at another.
Whenever thou shalt prepare to commence any magical work or operation, it will be
advisable for thee to clear and consecrate the place of work by performing the Lesser
Banishing Ritual of the Pentagram. In certain cases, especially when working by or with the
forces of the Planets, it may be wise also to use the Lesser Banishing Ritual of the
Hexagram.
In order that a Force and a Current and a Colour and a Sound may be united together in
the same symbol, unto each angle of the Pentagram certain Hebrew divine Names and
Names from the Angelic Tablets are allotted. These are to be pronounced with the
invoking and banishing Pentagrams as thou mayest see in this diagrams.
The attributions of the angles of the Pentagram are the key of its Ritual. Herein, during
ordinary invocation without the use of the Enochian Tablets of the Elements, thou
shalt pronounce the Divine Name Al with the Pentagram of Water, and Elohim with Fire,
etc. But if thou art working with the Elemental or Enochian Tablets, thou shalt use the
Divine Names in the Angelic language drawn therefrom. For Earth, Emor Dial Hectega,
etc., and for Spirit the four words: Exarp in the East; Hcoma in the West: Nanta in the
North; and Bitom in the South.
In the pronunciation of all these Names, thou shalt take a deep breath and vibrate them
as much as possible inwardly with the outgoing breath, not necessarily loudly, but with
forcible vibration thus: A-a-a-el-Il (Since this Divine name consists of only two letters I
consistently make a practice of vibrating the letters separately viz, Aleph Lamed, then the
sound as indicated before). Or Em-or-r Di-a-ll Hec-te-e-gah. If thou wilt, thou mayest also
trace the letters or Sigils of these Names in the Air.
To invoke the forces of the Four Elements at once, at the Four Quarters, commence at the
East and there trace the equilibrating Pentagram of the Actives and the invoking 18/19
East and there trace the equilibrating Pentagram of the Actives and the invoking
Pentagram of Air and pronounce the proper Names. Then carry round the point of thy
wand to the South and there trace the equilibrating Pentagram for Actives and the
invoking Pentagram of Fire and pronounce the proper Names. Thence, pass to the West,
trace the Equilibrating Pentagram for Passives and the Invoking Pentagram for Water and
pronounce the proper Names; thence to the North, trace the equilibration of the Passives
and the invoking Pentagram of Earth, pronounce the proper Names, and then complete
the circle of the place.
In the same manner shalt thou banish, unless thou desirest to retain certain of the Forces
for a time. All invocations shall be opened and closed with the Qabalistic Cross: In certain
cases other Names, as those of Angels and Spirits, may be pronounced towards their
proper quarters.and their Names and Sigils traced in the Air.
If thou workest with but one Element, thou shalt make - (if it be an active element as Fire
or Air) - the equilibrating Pentagram for Actives only and the Element’s own invoking
Pentagram, and not those of the other Elements. If it be a passive Element - Earth or
Water thou shalt make the Equilibriating Pentagram of the passives only and the invoking
Pentagram and banishing follow the same law. Also, see that thou pronouncest the
proper Names with the proper Pentagrams.
Works Cited
Liber O; hermetic.com
Liber ABA; Liber O
777; And Other Qabalistic Writings of Aleister Crowley
Babylon; Hebrew Translation
The Book of Enoch, tr. R.H. Charles
Agrippa, Three Books of Occult Philosophy
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