It becomes peculiarly significant to trace out, in this slight way, the unity and identical nature of all the symbols employed, and show how by analogous methods and meditation the whole of the Order teaching may be expanded into a profound and highly significant system.36
[contents]
33 . Note by JMG: Unfortunately Regardie’s math seems to be off here, as readers may find by adding up the value of the letters themselves; the sum comes to 501, not 541, and thus adds to 6, the number of Tiphareth.
34 . Note by JMG: Here again, Regardie’s math is off, and the sum of this name comes to 780, which also adds to 6. It is possible that Regardie deliberately inserted an error here to see if any of his readers were paying enough attention to catch it!
35. Note by Regardie: It may be here remarked that the method of reducing numbers to units as shown above, while often called Theosophical addition, is actually the mode of working called Aiq Beker, or the Qabalah of Nine Chambers. By this method of Aiq Beker, the twenty-two letters and five finals of the Hebrew alphabet are grouped together by threes according to units, tens, and hundreds in nine divisions.
36. Note by Regardie: Since there is no need for me to hide behind a cloak of anonymity, this essay was written by me soon after my advancement to the Adeptus Minor grade. A.M.A.G. are the initials of the motto Ad Majorem Adonai Gloriam, which I then employed.
THE RITUAL OF THE PENTAGRAM
The pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine presidency of the letters of the name Yeheshuah. The elements themselves in the symbol of the cross are governed by YHVH. But the letter Shin, representing the Ruach Elohim, the Divine Spirit, being added thereto, the name becometh Yeheshuah or Yehovashah—the latter when the letter Shin is placed between ruling earth and the other three letters of Tetragrammaton.
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 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 curiosity 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 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 a 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 invocation. 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.
Attributions of the Pentagram
Spirit Invoking and Banishing Pentagrams
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 First 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 unimportant 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 a protection if thou trace it in the air between thee and 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 sign of the element is to be traced in the centre. The banishing signs are the 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. 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 gather the force together thereon.
Rule: Invoke towards, and banish from, the point to which the element is attributed.
Air hath a watery symbol zaqua, because it is the container of rain and moisture. Fire hath the form of the Lion-Serpent zleo. Water hath the alchemic Eagle of distillation. Earth hath the laborious ztaur. Spirit is produced by the One operating in all things.
The elements vibrate between the cardinal points for they have not an unchangeable abode therein, though they are allotted to the four quarters in their invocation in the ceremonies of the First Order. This attribution is derived from the nature of the winds. For the easterly wind is of the nature of air more especially. The south wind bringeth into action the nature of fire. West winds bring with them moisture and rain. North winds are cold and dry like earth. The southwest wind is violent and explosive—the mingling of the contrary elements of fire and water. The northwest and southeast winds are more harmonious, uniting the influence of the two active and passive elements.
Yet their natural position in the zodiac is: fire in the east, earth in the south, air in the west, and water in the north. Therefore they vibrate: air between west and east. Fire between east and south. Water between north and west. Earth between south and north. Spirit also vibrateth between height and depth.
Elemental Pentagrams
So that, if thou invokest, it is better to look towards the position of the winds, since the earth, ever whirling on her poles, is more subject to their influence. But if thou wilt go in the spirit vision unto their abode, it is better for thee to take their position in the zodiac.
Air and water have much in common, and because one is the container of the other, therefore have their symbols been at all times transferred, and the eagle assigned to air and Aquarius to water. Nevertheless, it is better that they should be attributed as before stated and for the foregoing reason is it that the invoking sign of the one and the banishing sign of the other counterchange in the pentagram.
When thou dealest with the pentagram of the spirit thou shalt give the saluting sign of the 5° = 6 grade, and for the earth the sign of Zelator, and for air that of Theoricus, and for water that of Practicus, and for fire Philosophus.
If thou wilt use the pentagram to invoke or banish the zodiac
al forces, thou shalt use the pentagram of the element unto which the sign is referred, and trace in its centre the usual sigil of the sign thus:
Zodiacal Pentagrams
And whenever thou shalt trace a sigil of any nature, thou must commence at the left hand of the sigil or symbol following the course of the sun.
Whenever thou invokest the forces of the zodiacal signs as distinct from the elements, thou shalt erect an astrological scheme of the heavens for the time of working so that thou mayest know towards 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 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 active and passive invoking pentagrams of spirit.
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 the foregoing diagrams.
The attributions of the angles of the pentagram is the key of its ritual. Herein, during ordinary invocation without the use of the 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 vibration thus: A-a-a-el-ll. Or—Em-or-r Di-a-ll Hec-te-e-g-ah. 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 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 sign of the 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 equilibrating pentagram of the passives only and the invoking pentagram of the one element at the four quarters. In closing and banishing follow the same law. Also, see that thou pronouncest the proper names with the proper pentagrams.
Supreme Invoking Ritual of the Pentagram
Face east. Make Qabalistic cross.
Make equilibriated active pentagram of spirit.
Vibrate Exarp in making pentagram.
Vibrate Eheieh in making wheel.
Finish with the 5° = 6 signs.
Make the invoking pentagram of air.
Vibrate Oro Ibah Aozpi in making pentagram. Vibrate YHVH in making Aquarius symbol.
Finish with the 2° = 9 sign.
Carry point to south:
Make equilibriated active pentagram of spirit.
Vibrate Bitom in making pentagram.
Vibrate Eheieh in making wheel.
Give 5° = 6 signs.
Make the invoking pentagram of fire.
Vibrate Oip Teaa Pedoce in making pentagram.
Vibrate Elohim in making Leo sigil.
Make the 4° = 7 sign.
Carry point to west:
Make equilibriated passive pentagram of spirit.
Vibrate Hcoma in making pentagram.
Vibrate Agla in making Wheel.
Give 5° = 6 signs.
Make invoking pentagram of water.
Vibrate Empeh Arsel Gaiol in making pentagram.
Vibrate Al in making eagle head.
Make the 3° = 8 sign.
Carry point to north:
Make equilibriated passive pentagram of spirit.
Vibrate Nanta in making pentagram.
Vibrate Agla in making wheel.
Give 5° = 6 signs.
Make invoking pentagram of earth.
Vibrate Emor Dial Hectega in making pentagram.
Vibrate Adonai in making Taurus.
Give 1° = 10 sign.
Finish in east as in lesser pentagram ritual with the four archangels and Qabalistic cross.
[contents]
THE RITUAL OF THE HEXAGRAM
The hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the Sephiroth, and of the letters of the seven-lettered name Ararita. The hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm.
Ararita is a divine name of seven letters formed of the Hebrew initials of the sentence: “One is his beginning. One is his individuality. His permutation is one.”
As in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. Therefore it is called the flaming hexagram, or the six-rayed signet star. Usually, it is traced with the single point uppermost. It is not an evil symbol with the two points upward, and this is a point of difference from the pentagram.
Now if thou dost draw the hexagram to have by thee as a symbol, thou shalt make it in the colours already taught and upon a black ground. These are the planetary powers allotted unto the angles of the hexagram.
(King Scale)
(Queen Scale)
Unto the uppermost:
Indigo
Black
Unto the lowermost:
Blue
Puce
Unto the right hand upper:
Violet
Blue
Unto the right hand lower:
Green
Green
Unto the left hand upper:
Red
Red
Unto the left hand lower:
Yellow
Orange
In the centre is the fire of the sun:
Orange
Golden
The order of attribution is that of the Sephiroth on the Tree of Life. Hence ariseth the Supreme Ritual of the Hexagram according to the angles from which it is traced.
The uppermost angle answereth also to Daath and the lowest to Yesod, and the other angles to the remaining angles of the Microprosopus. The hexagram is composed of the two angles of fire and water, and is therefore not traced in one continuous line like the pentagram, but by each triangle separately. All the invoking hexagrams follow the course of the sun in their current—that is from left to right. But the banishing hexagrams are traced from right to left from the same angle as their respective invoking hexagrams contrary to the course of the sun. The hexagram of any particular planet is traced in two triangles, the first starting from the angle of the planet, the second opposite to the commencing angle of the first. The symbol of the planet itself is then traced in the centre. Thus in the case of the invoking hexag
rams of Saturn, the first triangle is traced from the angle of Saturn, following the course of the sun, the second triangle from the angle of the moon. (Only trace the central planetary symbol in practice—the others are shown only for illustration.)
The Golden Dawn Page 40