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the Order of the
Thelemic Golden Dawn
(Order of the T\G\D\)
By David Cherubim
(Frater Aurora Aureae)
Copyright © 1992 e.v.
Do what thou wilt shall be the whole of the Law.
The Pentagram is a very ancient symbol of unknown origin. It was used by the Ancient Sumerians and Egyptians, and it was employed by the Pythagoreans as the badge of their Ancient Brotherhood. Pythagoras was born around 580 B.C., and lived his life on earth at about the same time that Buddha lived. The Pentagram, or Pentalpha, has been called the Therapeutic Signet of Pythagoras, who is supposed to have worn a ring with this symbol engraved upon it.
Eliphas Levi, the famous French Magus of the Nineteenth Century, stated the following concerning the Sacred Pentagram:
"The Pentagram, which in Gnostic schools is called the Blazing Star, is the sign of intellectual omnipotence and autocracy. It is the Star of the Magi; it is the sign of the Word made flesh; and, according to the direction of its points, this absolute magical symbol represents order or confusion, the Divine Lamb of Ormuz and St. John, or the accursed Goat of Mendes. It is initiation or profanation; it is Lucifer or Vesper, the star of morning or evening. It is Mary or Lilith, victory or death, day or night. The Pentagram with two points in the ascendant represents Satan as the goat of the Sabbath; when one point is in the ascendant, it is the sign of the Savior. The Pentagram is the figure of the human body having the four limbs and a single point representing the head. A human figure head downwards naturally represents a demon -- that is, intellectual subversion, disorder or madness. Now, if Magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope."
The Pentagram (5) represents Spirit or God (1) united with the physical Universe (4). It is the incarnation of Spirit into physical form through the four Elements for the sake of experience and self-realization. It is only by physical incarnation that the Spirit can realize its true nature, its potential, and its transcendence. The four Elements are the means by which Spirit can experience its infinite possibilities of self-expression; the finite is the means to the realization of the Infinite.
The Elements, which constitute man's earthly existence, including his inner Self, are linked with the five points of the Pentagram. These are Fire, Water, Air, Earth, and Spirit. The uppermost point is that of Spirit, the essence and matrix of the four Elements; the top left point is that of Air; the top right point is that of Water; the bottom left point is that of Earth; and the bottom right point is that of Fire. Also linked with the five points of the Pentagram are the five Hebrew letters, which compose the Divine Name of Yeheshuah. This Name represents the operation of the Holy Spirit in the midst of the Elements.
Let us take into account the history of the development of the theory of the Elements. This theory commenced with a Greek Philosopher named Thales (640-546 B.C.), who proposed that all things were composed of one element, which he claimed to be Water. Anaximines (560-500 B.C.), a contemporary of Thales, agreed with his theory, but proposed that the element was Air. Heraclitus (536-470 B.C.) proposed that the element was Fire. Empedocles (490-430 B.C.) proposed that there was more than one element, and that Water, Air and Fire, to which he added another element called Earth, were the primary elements of the Universe. Plato (428-348 B.C.) proposed another element, which he said, was the true Primary Element of which the other four elements were made. This fifth element Aristotle called Hule. Plato proposed that Hule was the prime matter of the Universe with four fundamental properties of hot, cold, moist, and dry, and that it was the combination of these properties in pairs that produced the four elements. Fire is hot and dry, Water is cold and moist, Air is hot and moist, and Earth is dry and cold. Aristotle later proposed another fifth element, the Quintessence or Ether, which he claimed to be like fire. The theory that all things were composed of these primary elements remained strong till the 17th Century, when Robert Boyle published "The Skeptical Chymist" in 1661, in which he made a critical examination of the Aristotelian theory of the elements. From the point of view of modern day science, this theory of the ancients is a closed book. But from the point of view of Hermeticism, this theory is still a useful tool to be applied in the operations of the Great Work. The elements of this theory, as they are proposed in Hermeticism, are not the elements that the ancients thought to compose the Universe, but rather do they denote empirical principles that play a vital part in the constitution of our existential lives. Let us therefore interpret this theory in the illuminating light of metaphor, and not in the literal sense.
The Pentagram represents the five physical senses. The senses are the instruments that we must employ in the Grand Operation of the Great Work; they are the creative vehicles of our personal expression in the world which need to be consecrated to the Great Work by way of action, which is ritual. Action is the fundamental means by which to attain the knowledge of the True Self. Think not evil of the senses, but rather your misuse of them; for they are your divine instruments by which you will accomplish the Great Work; they are the creative vehicles of your True Self, its means to experience and to know itself.
The Pentagram represents the Lordship of the True Self over the elemental senses. When we stand above the senses we obtain control over the Elements, so that they become forces in our command. This means that we can, according to the direction of our True Will, transmute them into veritable mediums of perfect expression on earth for the manifestation of our True Self. The five physical senses are symbols of the five internal senses of the Inner Man or Logos. By understanding and grasping the spiritual significance of the five physical senses, a man can experience the mysterious five inner senses of interior illumination. These are the ear of the ear, the eye of the eye, the tongue of the tongue, the smell of smell, and the touch of touch.
The Pentagram is a geometrical symbol of the Wild Rose, which is a symbol of the five senses. The Rose is also a symbol of Love, for it is the flower of Venus. The Rose is further a symbol of secrecy, for it is the flower of Harpocrates, the God of Silence. The Pentagram represents the magical application of the five senses in their proper modes of activity for the transmutation of the human self into the Higher or True Self of the Divine. The nature of that Self is Love, and Love is an interior truth which concerns itself with the Holy Mystery of Silence. The Pentagram is a Grand Key to the occult comprehension of this Great Mystery of Man.
The number of the Pentagram is five, which is the number of the Atu of Thoth called "The Hierophant", who represents the Perfected Man or Adept. The Adept is He who is able "to Know, to Dare, to Will, and to Keep Silent." These are the Four Powers of the Sphinx; and these Four Powers when attained are crowned by a fifth power, "to Go", which is the function of a god. It is the act of doing one's True Will, like a star flaming forth on its own self-determined orbit, free to fulfill its cosmic destiny in the celestial scheme of the Infinite Universe. Like the Elements, these Powers are linked with the five points of the Pentagram. Knowledge corresponds to the point of Air, Courage corresponds to the point of Fire, Will corresponds to the point of Earth, Silence corresponds to the point of Water, and To Go corresponds with the uppermost point, which is attributed to Spirit.
When a man attains true knowledge he has control over the Element of Air; when he dares what is true he has control over the Element of Fire; when he wills what is right he has control over the Element of Earth; and when he keeps perfect silence he has control over the Element of Water. When the Magician exercises such control, he is then able "to Go", to do his True Will and to express his True Self. The Blazing Pentagram or Sign of Magical Omnipotence symbolizes this operation.
Consider the following words by the French Magus:
"The Pentagram symbolizes the domination of the mind over the Elements; the demons of air, the spirits of fire, the phantoms of water and the ghosts of earth are enchained by this sign. Equipped therewith, and suitably disposed, you may behold the Infinite through the medium of that faculty which is like the Soul's eye, and you will be ministered unto by legions of angels and hosts of fiends.
"The empire of the Will over the Astral Light, which is the physical soul of the four Elements, is represented in Magic by the Pentagram. The elementary spirits are subservient to this sign when employed with understanding, and by placing it in the circle, or on the table of evocations, they can be rendered tractable, which is magically called their imprisonment.
"When conscious of failing will, the Magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the Star to the cradle of divine realization; provided that he Knows, Dares, Wills and Keeps Silent; provided that he is familiar with the usages of the Pentacle, the Cup, the Wand and the Sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our Pentagram ever presents open."
The Inverted Pentagram, from the profane point of view, represents the total reversal of the above ideas, turning man upside down, thus placing him in a position contrary to the divine order. It has been said that this Inverted Pentagram represents the Elements dominating or ruling over the Spirit of Man, therefore representing a false way of life, being the way of evil. But this, in fact, can be very misleading; for it is not really a matter of the Elements dominating Spirit; rather is it a matter of the True Will or True Self being concealed beneath the Elements, to be discovered by eliminating all elemental impurities which veil the truth of the soul. It is an alchemical formula of supreme importance. For the Alchemist it means that he must eliminate all elemental impurities from his First Matter. The True Self is concealed in the World of the Elements and may be found in the depths thereof. This is the doctrine of initiation. Thus is the Inverted Pentagram a most holy symbol to the Wise, but an evil symbol unto the profane. It is, in fact, a symbol of Pan, The All. To experience and to be consciously All is the supreme work of the Initiates and the final work of all mankind. The All is the Absolute, God, or the One Self. Pan is the mythological representation of The All. Thus is the Inverted Pentagram again a most holy symbol. Inverted or not, the Pentagram is a symbol of Man as God. It is important to understand that my use of the word Man throughout this lesson is in reference to the whole of mankind. I am using it in a collective sense, referring to both men and women alike.
Now the French Magus asserted:
"By the Pentagram is measured the exact proportions of the great and unique Athanor necessary to the confection of the Philosophical Stone and the accomplishment of the Great Work. The most perfect alembic in which the Quintessence can be elaborated is conformable to this figure, and the Quintessence itself is represented by the Sign of the Pentagram."
Each line of the Pentagram is said to be 21 units in length. 21 is the number of Eheieh, the God Name of Kether, which is the seat of the Yechidah (the True Self). Thus to trace the Pentagram is to affirm the One Power of the Yechidah in its five modes of expression symbolized by the five Elements which are linked with the five lines of the Pentagram. 21 is the Mystic Number of the Sixth Sephira of the Tree of Life called Tiphareth. In other words, it is the sum of the numbers from 1 to 6 (1+2+3+4+5+6 = 21). Tiphareth is the Sphere of the Sun. The Sun is a visible sign of an invisible grace; it is the external symbol of Kether, the One Self. This again demonstrates that the five Elements are expressions of the One Self, modes of its manifestation in the perceptible Universe. It also indicates that Man is the One Self made manifest, since the Pentagram is a symbol of Man.
21 is also the number of the three actual letters of the Tetragrammaton, that is, Yod-Heh-Vav. It is said in the Sepher Yetzirah, or Book of Formation, that by these three letters God sealed the six directions or formulated the Cosmic Cube of Space. Moreover, in the order of the Magical Alphabet, letter 21 is Shin, which is the letter of Fire and of the Sun. Shin is composed of three Hebrew Vavs, so that its true number is 666, which is the Most Holy Number of the Sun. 666 translated into Hebrew letters is Mem, Samekh, Vav. These correspond with Atus 12, 14 and 5. 12+14+5 = 31. Shin is the letter of Path 31 on the Tree of Life, and 31 is the number of the Hebrew God Name "AL", who is the One God or The All.
Now 5 x 21 = 105, which is the Mystic Number of the 14th Path on the Qabalistic Tree of Life, since 105 is the sum of the numbers from 1 to 14. This is the Path of Daleth, which is the Hebrew letter attributed to the Atu of Thoth called "The Empress." The Empress is Venus, Goddess of Love. Thus the Pentagram represents the Law of Love, that Divine Love which unites all things above and below; it is the Love that Adepts assert to be the One Reality Itself, symbolized by the Sun of Light and Life.
The number 14, of which 105 is the Mystic number, is the number of the Hebrew word "Zahab" (ZHB), meaning "Gold" or "Light". In the Science of Alchemy, Gold is the symbol of the Sun; and Light is a universal symbol of the One Self or One Reality. 14 is also the number of the Hebrew name David (DVD), which means Love or Beloved, thus affirming that the One Reality, of which Gold and Light are metaphors, is Love. It is important to keep in mind in this respect that the Pentagram is a geometrical symbol of the Rose, which is the Flower of Venus, the Goddess of Love.
The Pentagram, or Pentalpha, is composed of five A's. A is Aleph in the Magical Alphabet, and the number of Aleph spelled in full is 111 (Aleph-Lamed-Peh). 5 x 111 = 555, which is the number of HAD spelled in full (H=10+A=111+D=434). Thus the Pentagram is a symbol of HAD, the flame that burns in every heart of man and in the core of every Star; He is the Great Invisible Center of Life that is omnipresent, symbolized by the Sun, the center of our Solar System.
Finally, Eliphas Levi (Oh no! Not him again!?!?) stated the following informative words:
"All Mysteries of Magic, all symbols of the Gnosis, all figures of occultism, all qabalistic keys of prophecy are summed up in the Sign of the Pentagram, which Paracelsus proclaims to be the greatest and most potent of all the signs."
Love is the law, love under will.
THE LESSER RITUAL OF
THE PENTAGRAM FOR
THE GRADE OF ZELATOR
the Order of the
Thelemic Golden Dawn
(Order of the T\G\D\)
By David Cherubim
(Frater Aurora Aureae)
Copyright © 1992 e.v.
Do what thou wilt shall be the whole of the Law.
The Pentagram represents the operation of the four Elements and Spirit under the presidency of the divine name Yeheshuah. The four Elements of Fire, Water, Air and Earth are represented by the divine name Yod-Heh-Vav-Heh, IHVH, the Tetragrammaton; but with the insertion of the letter Shin, which is the letter of Ruach Elohim or the Spirit of the Gods, the name becomes Yeheshuah or the Pentagrammaton. This name represents the operation of Spirit in the midst of the four Elements; it indicates a formula of supreme importance in the Art of Magick. For it is by the action of Spirit upon the four Elements that they are redeemed and transmuted into things divine.
There is a much employed Golden Dawn Ritual which utilizes the symbol of the Pentagram as a general means to banish and invoke elemental forces. This ritual is called the Lesser Ritual of the Pentagram. However, it should not simply be regarded as a mere device to invoke or banish, for it is really the Stone of the Wise and incorporates within its structure certain magical formulae which can assist in the initiatory process. It is, to all intents and purposes, a Ritual of Self-Initiation.
The Lesser Ritual of the Pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation; as a minor form of exorcism; or as an opening and closing for the day. In the latter case, you perform the Lesser Ritual of the Invoking Pentagram during Sunrise or upon awakening, and the Lesser Ritual of the Banishing Pentagram during Sunset or before going to sleep.
It is a suitable idea for the student to perform the Lesser Ritual of the Pentagram at least twice a day. For it helps the Magician to develop around himself an Aura or Circle of Light; it purifies the Aura or Sphere of Sensation of all base elemental and astral influences which are chaotic in nature, and it consecrates and fortifies the Magician with the Divine Light. Of course, as the Magician advances to Adeptship, it will become less of a matter for him to perform the Lesser Ritual of the Pentagram except during those times where it is necessary to the opening and closing of some magical or mystical working. It is always to be performed by the Magician at the beginning and end of every Ceremony.
Another important matter to consider is that the Lesser Ritual of the Pentagram is a good means to prepare oneself for Astral Projection. By its use you formulate around yourself an Astral Circle wherein you can perform your astral work with complete protection from astral influences which might otherwise be detrimental to your work; and by its symbolism you naturally tune into astral currents of a magical nature, thus preparing yourself for the work of projecting your Astral Body. The Light that is invoked in the Lesser Ritual of the Pentagram, as symbolized by Kether above the head, is that same Light that is used to fortify and crystallize the Body of Light.
The Lesser Ritual of the Pentagram can be used as a general means to invoke or banish any one of the four Elements. For example: To invoke or banish Earth, you simply use the invoking or banishing Earth Pentagram in all four quarters; to invoke or banish Air, you simply use the invoking or banishing Air Pentagram in all four quarters. The Divine Names remain the same throughout the ritual; you only change the type of Pentagram, depending on the element you are going to invoke or banish.
After performing the Lesser Ritual of the Pentagram to invoke an Element, it is necessary to banish by way of the Pentagram, so that if you, for instance, invoked the Element of Fire, you would also, at the completion of your ceremony, perform a Lesser Banishing Ritual of the Fire Pentagram. You go through the same steps as in the invocation, but using instead the Banishing Pentagram of the Element.
When using the Lesser Ritual of the Pentagram, it must be understood by the Zelator that to invoke or banish is nothing more than a tuning in or tuning out. To invoke is to tune in; to banish is to tune out. We cannot really invoke or banish an elemental force; it is an intrinsic part of our nature; all we do is focus in or focus out of the elemental force which is just as much a part of our nature as the nose on our faces or the toes on our feet.
In the Lesser Ritual of the Pentagram you invoke towards and banish from the point to which the Element is attributed on the Pentagram. This method, however, does not apply to the so-called Element of Spirit. The Pentagrams of Air are traced along the Air/Water axis; the Pentagrams of Fire are traced along the Fire/Spirit axis; the Pentagrams of Water are traced along the Water/Air Axis; and the Pentagrams of Earth are traced along the Earth/Spirit Axis. The student will need to consult Aleister Crowley's A\A\ Publication in Class B, Liber O Vel Manus et Sagittae, Sub figura VI, for proper instructions and illustrations concerning the method of tracing the Elemental Pentagrams.
Whereas the Lesser Ritual of the Pentagram is used as a general means to invoke or banish any one of the four Elements, the Greater Ritual of the Pentagram is specifically employed to open an Elemental Ritual, or to invoke a particular Element for the consecration of an Elemental Weapon, or to invoke or banish Zodiacal forces, or to travel in the Spirit Vision. Whereas the Lesser Ritual of the Pentagram strictly concerns itself with the four Elements of Fire, Water, Air and Earth, the Greater Ritual of the Pentagram concerns itself, not only with the four Elements, but also with the so-called fifth Element of Spirit.
In the Thelemic Order of the Golden Dawn, the Lesser Ritual of the Pentagram is given to the Neophyte as a general means for him/her to invoke or banish the elemental forces of Nature, but by use of the Pentagram of Earth alone. It is given to the Zelator for the same purpose, but by use of all four Pentagrams of Fire, Water, Air and Earth. The Greater Ritual of the Pentagram, which incorporates the Spirit Pentagrams, is given to the Dominus Liminis. The grade of the Dominus Liminis is a Crown to the four Elements of Fire, Water, Air and Earth, which pertain to the grade of the Zelator. It formulates the topmost point of the Pentagram and it concerns itself with the summarization of the elemental mysteries of the elemental grade of the Zelator, equilibrating one's Elemental Self, which is to be completely surrendered to one's Holy Guardian Angel for the supreme attainment of Hir Knowledge and Conversation. The grade of the Dominus Liminis is the link between one's Elemental Self and Holy Guardian Angel. This so-called grade pertains to the so-called Element of Spirit.
In the Outer Order of the Thelemic Golden Dawn, the Elements are attributed to the four Cardinal Quarters of the compass: Air (or Earth) is in the East, Fire is in the South, Water is in the West, and Earth (or Air) is in the North. The fifth so-called Element of Spirit is attributed to the Center, as in the symbolism of the Elemental Cross.
In the Thelemic version of the Lesser Ritual of the Pentagram, the elemental attributions of Earth in the East, Air in the North, Water in the West, and Fire in the South, are based on Aleister Crowley’s own Thelemic elemental attributions set forth in his Liber V Vel Reguli and in Liber XXV (The Star Ruby). Also, in numbers 12 through 15 of this same version of the Lesser Ritual of the Pentagram, you convoke the Four Sons of Horus who are the Four Vicegerents of the Four Elements. The elemental correspondences used here for the Four Sons of Horus are based on Aleister Crowley’s Liber 777, Table of Correspondences, Column XIX, Selection of Egyptian Gods.
Let us now analyze the Lesser Ritual of the Pentagram in more depth. Some of the following information was written with the assistance of Frater Vitriol, a founding member of the Order. It is very important to analyze every aspect of the Pentagram Ritual, for only thus will you come to the complete comprehension of this Ritual and its great potential as a magical tool for the expression of your Magical Will.
The Pentagram Ritual is composed of Four Parts: (1) The Qabalistic Cross, (2) The Tracing of the Pentagrams, (3) The Invocation of the Archangels, and (4) The final Qabalistic Cross. These four parts relate to the Four Elements, which the Pentagram Ritual is intended to invoke and banish.
During the Ritual of the Pentagram you are standing at the intersection of the Paths of Samekh and Peh on the Qabalistic Tree of Life. Thus you are facing Tiphareth, the sixth Sephira, with Netzach at your right and Hod at your left. In this Qabalistic scheme is contained much meaning. For as you step forward in each quarter to vibrate a Divine Name, you are doing so toward a particular Sephira on the Tree of Life.
You commence the work of the Pentagram Ritual by visualizing a Sphere of White Light above your head. It is the Light of Kether, the first Sephira of the Tree of Life. You thus immediately link your consciousness to that of the One Self. With the Sign of Benediction or the index finger, you bring down the Light of Kether to your third-eye, vibrating "Atah", as a verbal recognition of Yechidah or the One Self. (See an example of the Sign of Benediction given by the Hierophant on Atu V in the BOTA or Rider Waite Tarot Deck.) You then bring down the Light to the heart, to the sphere of Tiphareth, and you vibrate "Aiwaz" or "IAO". Aiwaz is the Angel of the Sun; IAO is a Notariqon for the God-Name of Tiphareth. You then bring down the light to the genitals, the place of Malkuth, to complete the vertical bar or shaft of a Cross. You then take the Light to the shoulders, to the places of Geburah and Gedulah, to form the horizontal bar of a Cross. You then equilibrate this entire process by clasping or crossing the hands at the place of Tiphareth, the Center, vibrating the final words and visualizing, if you will, a Rose in the center of the Cross.
It will be noticed that in the Qabalistic Cross you use the microcosmic Tree of Life. In other words, as you form the Cross you visualize yourself as with your back against the Tree of Life, whereas with the macrocosmic Tree of Life you are facing it, so that the Sephiroth called Geburah and Gedulah are located on your left and right respectively. In the Qabalistic Cross, however, we become the Tree of Life, so that Geburah and Gedulah are located on our right and left respectively.
When tracing the Pentagrams in the Lesser Ritual you should see them in a bluish-white flame unless you are invoking a particular Element. When invoking an Element, the Pentagrams should appear in the color appropriate to the Element itself, that is, Yellow for Air, Red for Fire, Blue for Water, and Green for Earth. For purposes of tracing the Pentagram, its five points should coincide with certain parts of the body: the two lowest points should coincide with the left and right thighs; the two upper points with the left and right shoulders; and the uppermost point with the forehead.
When tracing the Pentagrams, you should exhale through the nose while tracing the first line of any Pentagram, and inhale through the nose while tracing the second line, keeping this rhythm of breath until the fifth line, which will always be done with the exhaling breath. In this way you can inhale the Divine Name before vibrating it, as an act of inspiration. When going from quarter to quarter you must connect the center of a completed Pentagram to the area that will become the center of the next Pentagram, to trace around yourself a Circle of Protection.
Before vibrating the Divine Names, you are to envisage before you the Hebrew letters that make up the Names. You are then to inhale these letters into your lungs. The letters should be visualized in bright flames. While in the lungs, the Names should be consecrated with the Light. Then while you are retaining the breath, the Name should be visualized as descending from the lungs to the feet. It should then rise rapidly once more to the lungs to be vibrated. It is not necessary to give the Sign of Horus when vibrating the Divine Names. You may simply advance your right foot forward, placing its heel in the hollow of the left foot. This is the more common method and represents the same idea of stepping toward a Sephira on the Tree of Life. However, giving the Sign of Horus helps to project the Names with greater force.
To make the Sign of Horus 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. To make the Sign of Silence withdraw the left foot, and place the left forefinger upon the lower lip. The Sign of Horus is also called the Sign of the Enterer, the Sign of Attacking, and the Sign of Consecration. The Sign of Silence is also called the Sign of Harpocrates and the Sign of Protection. Both of these Signs are the Signs of the Neophyte Grade of the Golden Dawn.
Before invoking the Archangels you give the Sign of the Cross. The Cross is a balanced symbol of the Elemental Forces. You then envisage the Archangels behind the Pentagrams as you vibrate their Names. The colors and implements they have must correspond with the Elements that they preside over. For example, Raphael, the Angel of Air, should be in yellows and violets, holding a Sword and Balance in his hands. You may also use the Hebrew letters that spell the Names of the Archangels to determine the colors used. (Consult Crowley's 777, King Scale of Colors, Column 15.) The Archangels can be either facing toward or away from you, depending on whether you are invoking or banishing. Raphael means "Healing of God"; Gabriel means "Strength of God"; Michael means "Likeness of God"; and Auriel means "Light of God." Instead of the Archangels you may employ the forms of the Kerubim related to the four fixed Zodiacal Signs and the Elemental Quarters (Eagle in the East, Water Bearer in the West, Lion in the South, and Ox the in North). In such a case you could say, as an example for the Eagle, "Before me the Great Powers of the East", or "Before me the Great Powers of Air". The Eagle and Water Bearer are interchangeable; for the Eagle is Scorpio, a Water Sign, but it also conforms to Air; and the Water Bearer is Aquarius, an Air Sign, but it also conforms to Water.
When saying "For about me flames the Pentagram", you should see the Pentagrams blazing around you. Then, while saying "And in the column shines the Six-rayed Star", you should see a Hexagram above and below you, and also the image of a Column. This represents the true nature of this ritual, which is to unite the Pentagram and Hexagram, that is, the Microcosm (Man) and Macrocosm (God). It is the equilibration of the Five and the Six. The Column is a symbol of the Middle Pillar of the Tree of Life. It is also a symbol of Sushumna, the Central Nadi of Yoga. Sushumna begins from the lowest center of the body, the Muladhara, and it ends in the last Chakra called Sahasrara (Crown Chakra). The Chakras are on the vertebral column in the Sushumna and through it passes the Kundalini (Serpent Force). Kundalini sleeps until it is awakened in the Muladhara Chakra, closing with its mouth the entrance to the Sushumna. When the Kundalini (Shakti) is awakened, by way of proper initiation, She enters the Royal Way in the Sushumna to embrace her Lord Shiva above in the Crown Chakra.
The Qabalistic Cross is repeated at the end of the Ritual so as to balance it from beginning to end. This is especially necessary so that any imbalances or irregularities that occurred during the ritual can be balanced and harmonized, that the operation may be pure. The Qabalistic Cross is an invocation of the Divine Light of Kether and an equilibration of that Light in the four quarters of the Universe. By ending the Pentagram Ritual with the Qabalistic Cross you are sealing the ritual with the Light of Kether, which is the beginning and the end, the Alpha and Omega of it all. You also formulate in your Aura the Cross of Light and seal your Aura with that Light. It is a suitable idea at this final point of the ritual to increase the size of the Cross, so that its vertical and horizontal bars extend into infinity.
After the final Qabalistic Cross you should give the Sign of Silence. In this way you assimilate in your Aura or Sphere of Sensation the invoked energy of the ritual; you fortify your Aura with the Light and cultivate your own Magical Circle, as in the image of the Babe in the Egg of Blue. The Babe is Harpocrates, God of Silence, called Hoor-Paar-Kraat in the Egyptian tongue. He represents our Silent Self; He is a universal symbol of the Holy Guardian Angel. When giving His Sign you are to assume His God Form, seeing yourself in the Egg of Blue Light.
Love is the law, love under will.
Instructions on the Elemental Pentagram: Text
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