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 32 nd
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.

[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.

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

[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.