Lesser Ritual of the Pentagram - invoking vs banishing
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Hi Jim - yes I suppose sniffing glue might achieve the same results. But I believe it also kills brain cells. I know magicians who get high before performing magickal rituals and this, while effective, seems like cheating for me (one of them invoked the Aeon of Horus while off his head on chemicals, saw the Egyptian gods, and ended up in a psychiatric ward for several months afterwards). For me, a good LBRP is a combination of pacing, vibration, and visualization. If done right, I feel a charge run up my body by the time I get to "and in the column stands the six-rayed star"
@Jim Eshelman said
"But this misses most of the virtue of the ritual."
What is the virtue you refer to?
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@he atlas itch said
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@Jim Eshelman said
"But this misses most of the virtue of the ritual."What is the virtue you refer to?"
A couple of ways of answering that (just going by what was in my mind at the moment I wrote that sentence).
Despite its name, it's only secondarily a banishing ritual. It's primarily an invoking ritual, which, by regular repetition, attunes ones consciousness to certain ideas inherent in the geometry of the pentagram. Among other things, these ideas encode and unlock most of the ideas about the H.G.A. that have been expressed in the extant literature.
Also, one of the chief virtues of the ritual, so far as the course of training is concerned, is that it requires you to do many things at once. That is, several independent techniques are overlain and coordinated in this one ritual. Besides the inherent virtue from practicing each of them in turn, there is also the training aspect that comes from practicing them simultaneously, in the particular overlapping and interweaving way that the Pentagram ritual requires.
"Cut to the chase" variants will miss both of the above.
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@Jim Eshelman said
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@he atlas itch said
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@Jim Eshelman said
"But this misses most of the virtue of the ritual."What is the virtue you refer to?"
A couple of ways of answering that (just going by what was in my mind at the moment I wrote that sentence).
Despite its name, it's only secondarily a banishing ritual. It's primarily an invoking ritual, which, by regular repetition, attunes ones consciousness to certain ideas inherent in the geometry of the pentagram. Among other things, these ideas encode and unlock most of the ideas about the H.G.A. that have been expressed in the extant literature.
Also, one of the chief virtues of the ritual, so far as the course of training is concerned, is that it requires you to do many things at once. That is, several independent techniques are overlain and coordinated in this one ritual. Besides the inherent virtue from practicing each of them in turn, there is also the training aspect that comes from practicing them simultaneously, in the particular overlapping and interweaving way that the Pentagram ritual requires.
"Cut to the chase" variants will miss both of the above."
What do you think about the revised LBRP in the Book of Lies?
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@JPF said
"What do you think about the revised LBRP in the Book of Lies?"
You speak of the Star Ruby, yes?
It an interesting ritual, and quite useful for some particular purposes. I included it in the Appendix of my new book. IMHO it doesn't begin to compare to the Lesser Ritual of the Pentagram, which is possibly the most sublime and useful ritual in all magicdom.
BTW, I've never been able to find a record of even a single instance of Crowley ever performing the Star Ruby. It certainly wasn't his standard and, in the last decade of his life, it was specifically the Lesser Ritual of the Pentagram on which he wrote new commentary and which he sent to his students.
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@Tinman said
"You speak of Crowley writing new commentary on the Lesser Ritual of the Pentagram? Published? Available?"
Sure, it shows up in lots of places. One place is In the Continuum, Vol. I, No. 1. But here is the document in full. - These were notes he wrote to send to Agape Lodge O.T.O. in the late '30s or early '40s.
"NOTES ON THE RITUAL OF THE PENTAGRAM
by Aleister CrowleyYou are supposed to be standing at the intersection of the paths of Samekh and Pé. You are facing Tiphareth (the Sun), thus on your right hand is Netzach (Venus) and on your left hand Hod (Mercury), and behind you Yesod (the Moon).
You take one step with the right heel in the hollow of the left foot towards Tiphareth and vibrate the Divine Name as given in the ritual. You then carry round the point of the Wand towards Netzach, then take a step again (always recovering after each forward step so that you remain in the centre) and vibrating the Divine Name as before.
Continue the process facing Yesod and vibrating; then Hod, and vibrating; but carry the point of the Wand round to Tiphareth so as to complete the circle.
[NOTE: The step he is discribing is the Masonic 1° step, which had a particular significance in O.T.O. at that point in time, but not at present. These were notes specifically sent to an O.T.O. lodge. - JAE]
As you vibrate the Divine Name the angels, as given in the ritual, appear (note that they should appear and if the ritual is properly performed do appear).
You are thus standing in a Column which is protected by your microcosmic invocation. The consequent result, being macrocosmic response, is that without any effort on your part the hexagram or sixfold star appears both above and below you. (Note the equilibration of 5°=6°.)
In this way you are completely shut off from the outer and Qliphotic parts of the universe.
Get well into your mind the realization of this Column with its surrounding pentagrams and its hexagrams above and below you. Continuous practice is essential if you are to perform this ritual as you should. It is particularly important not to slur any part of it; to visualize clearly and cleanly the forces invoked, with the exception of the Divine Being, who will not appear, in the ordinary course of events, for such slight cause.
You can figure out for yourself the forms of the angels, or rather archangels. For instance, Raphael, commencing with an "R" will have a head of solar glory and the Pé which follows shows that the rest of him is martial: the "AL" which concludes the name (in the case of most angelic beings) indicates that they wield the sword and the balance."
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Regarding the "intersection of Peh and Samekh":
I've been imagining this as the point of stasis (not quite right that word - more like the area between 2 equal and opposite forces pushing or pulling in opposite directions which is both a place of non-movement and yet drastically different forces pulling). Basically I'm visualizing Peh as being Destruction and Samekh as being Creation.
I'm not sure that was Crowley's intent with those comments though (had seen that one before - was hoping for more juicy bits).
Would someone help me with better understanding the "intersection of Peh and Samekh": what that means, how to visualize it's relationship, etc.
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@Tinman said
"Would someone help me with better understanding the "intersection of Peh and Samekh": what that means, how to visualize it's relationship, etc."
For the purpose of this particular ritual, I think it's just important to know your symbolic location - and this strikes you however it does on a particular occassion.
But more generally discussing that intersection point - quite an essay could be written on this one location and its relationship to what has gone before on the Tree. (For example, it ties into the whole QShTh "bow / rainbow" symbolism, Path of the Arrow, Yesod as the Yod-Sod hand pulling the string etc. etc. etc.) Your word "stasis" is pretty good, in the sense of equilibrium, yet carries unfortunate implications of the static and rigid (which would not apply). Aside from the red/blue natures of the two individual Paths, note that this point (which is essentially the location of the critical point of the Portal ceremony - hence all this equilibrium) is perfectly balanced both horizontally and vertically. It is the point where the equilibrium of Netzach and Hod (and thus of the two pillars in general) intersects with the eqiulibrium of Yesod and Tiphereth (Moon and Sun).
The two Paths also share the number 800. This number is the value of Peh-final, and also of QShTh, qesheth, Hebrew for "Sagittarius."
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I never understood Crowley’s intent behind his instructions to stand “at the intersection of the paths of Samekh and Pe”, facing Tiphareth. Visually and logically it does not seem to be satisfying.
Compare his instructions to the Qabalistic Cross. In the latter the practitioner “backs himself” into the Tree, facing outward, head corresponding to Tiphareth, feet in Malkuth. The QC stance implies the right shoulder matches Hod (“the Power”) and the left shoulder matches Netzach (“the Glory”). There is a logical top>bottom and front>back position for the practitioner implied by the words of the QC. This upright position vis-a-vis the Tree is further attested by the fact that one is supposed to visualize a ball of white light descending from Kether down to the head before commencing the QC.
In contrast, Crowley’s new comments on the LBRP imply the Tree is visualized in a flat horizontal manner, like a diagram sketch on a floor, in which the practitioner stands at the Samekh/Pe intersection, facing Tiphareth and Malkuth behind him. I could go with that, but it still would not seem correct to ascribe “the Power” to Netzach and “the Glory” to Hod. If anything, the Power should be ascribed to the left side of the Tree, the Pillar of Severity, and the Glory should be ascribed to the right side of the Tree, the Pillar of Mercy.
Or am I missing something here?
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@he atlas itch said
"I never understood Crowley’s intent behind his instructions to stand “at the intersection of the paths of Samekh and Pe”, facing Tiphareth. Visually and logically it does not seem to be satisfying."
This didn't originate with him (though he did choose to perpetuate it).
Some thoughts: Remember that the Pentagram Ritual was created as a First Order ritual to operate in the sphere below Tiphereth. Though that isn't its full limit by any means, it is its "original mandate," so to speak. Also, as mentioned above, this is a very critical location on the Tree, and it is only location that explains the symbolism (which ties into the archangels) of being equilibrated between Tiphereth, Hod, Yesod, and Netzach (the archangels Raphael, Michael, Gabriel, and Hanael [for whom Uriel substitutes]).
The "orientation" question you asked is just one you have to sort out on the floor. The horizontal and vertical orientations of the Tree do differ. You are, so to speak, embodied as a Tree while standing on the Tree - think two Trees, not one. That should help sort it out.
And these orientations vary according to the ritual. In Liber Resh, one is again at the same intersection, but Netzach is in the south and Hod in the north.
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"And these orientations vary according to the ritual. In Liber Resh, one is again at the same intersection, but Netzach is in the south and Hod in the north."
Clarification: Isn't Nezach in the south and Hod in the north in the LBRP as Crowley described it above?
The combined correspondences as I am understanding them (perhaps incorrectly):
East - Air - Tiphareth
South - Fire - Netzach
West - Water - Yesod
North - Earth - HodIs that correct?
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@Frater LR said
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"And these orientations vary according to the ritual. In Liber Resh, one is again at the same intersection, but Netzach is in the south and Hod in the north."Clarification: Isn't Nezach in the south and Hod in the north in the LBRP as Crowley described it above?"
No.
Hod is in the south (your right). Its archangel, Michael, is placed there.
Netzach is in the north (your left). Though Hanael is the normally named archangel of Netzach, there are old Rabbinical traditions sometimes substituting Uriel.
But I see your point in the original. He did get them mixed up in this particular paper. I suspect he had Resh on his mind when he dictated that.
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@Tinman said
"So we begin this ritual facing Yesod (moon) with our backs to Tiphareth (sun) instead of how Crowley states it (which you are saying is a mistake in this case - but correct for Liber Resh)?"
The arrangement for the Pentagram Ritual is:
East - Tiphereth (Archangel Raphael)
West - Yesod (Archangel Gabriel)
South - Hod (Archangel Mikhael)
North - Netzach (Archangel Haniel; Uriel is substituted)But for Resh, see Crowley's marginalia in his personal copy of The Equinox. Where it says to give the sign of your grade, he wrote that if you "have no grade," then give the signs of 5=6 (Tiphereth) in the east, 4=7 (Netzach) in the south, 2=9 (Yesod) in the west, and 3=8 (Hod) in the north. There is a lot more built into these than you'll see unless you actual do them.
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@JNV33 said
"If I visualize myself backed into the tree then let the tree fall forward onto the floor, Tipareth would be in front, and Hod clockwise to my right etc. But this seems to confuse the elemental attributions."
Yes. This layout is not about attributions. It's about your position on the Tree. It's indifferent to the Element patterns.
This isn't unusual for the Pentagram Ritual. For example, the Divine Names at each quarter are not names attributed to those Elements either. It's a different scheme: the sequence of the Divine Names matters, not their location. The Divine Names and archangel Names aren't paired with each other except by coincidence of location.
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Jim, I'm absolutely sorry for asking this but I'm feeling low on brain fuel today and so somethings just aren't clicking.
Based on the notes you posted that Crowley wrote, I had been imagining that I take the normal TOL diagram that we're all used to, push it over so it's on the floor and stand at the intersection of the appropriate paths and face the sun (Tiphereth).
But based on the Hod is on your right, Netzach is on your left info you also passed along, it almost seems like I'm on the opposite side of the TOL diagram that I'm standing on the floor. Visualize me looking down at the TOL on the floor and seeing (as if standing on a mirror), me standing with feet to my feet, but upside down. That way I can still be facing Tiphereth with Yesod to my back, but the left and right attributions of Hod and Netzach match up to what you said about Hod being on your right.
???
"The arrangement for the Pentagram Ritual is:
East - Tiphereth (Archangel Raphael)
West - Yesod (Archangel Gabriel)
South - Hod (Archangel Mikhael)
North - Netzach (Archangel Haniel; Uriel is substituted)" -
It does sound confusing but I see what Jim is talking about. Basically when Crowley talks about facing Tiphareth at the intersection of Samekh and Pe, with Yesod behind you, you’re not standing on the TOL as you normally see it in diagrams. You’re basically standing on the backside of the Tree so the Left and Right Pillars are reversed. This way, if you visualize two Trees, one for yourself standing upright and one for the TOL diagram you’re standing on, the sephiroths and shoulders will align for both Trees.
Otherwise, if you visualize yourself standing on the TOL diagram as depicted normally, there will be a contradiction between the sephiroths/shoulders alignment in the QC and in the horizontal TOL diagram when performing the LBRP.
Still, it feels strange to visualize oneself standing on the backside of the Tree...the mirror side.
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You're description sounds much better - like suiting up and getting into one's Merkabah spaceship
