Then, shifting the attention from the central pillar of light to the left shoulder, let the student consider that here is a reservoir of enormous power, and vibrate the word “ve-Gedulah. ” A ray of light should be commenced here in the imagination, and visualized to penetrate the breast until it reaches the right shoulder, when the remaining word “ve-Gevurah” is vibrated. Thus is formulated the horizontal shaft or the cross-bar of this cross of light.8
The first gesture traced a light-beam from head to foot, while the second one traced the ray from shoulder to shoulder. Interlocking the fingers on the breast, and vibrating the final word “le-Olahm Amen,” the student should endeavor to see a cross of light actually standing within him. None but very few may hope at once to succeed in feeling this, in obtaining the pulsing sensation of a cross of light vibrating within. It will require persistent and regular exercise before this sensation makes itself apparent. It is a significant development, marking a definite stage in growth. Some little preliminary practice in the art of visualization may be necessary, as well as in acquiring the ability of giving utterance to the names so that the sound appears to vibrate in a given spot. When this is acquired a name can be vibrated in the head, the palms of the hand, in the thighs or feet, or elsewhere at will. As skill is obtained, and the sense of the cross of light becomes more marked and definite, the opening practice can be extended. That is to say, prior to visualizing the center of light above the head, the student should endeavor to expand the sphere of his consciousness. By this, it is meant that he should try to imagine with eyes closed that the body grows and grows until the height increases enormously. Let him formulate in his own mind that the physical form heightens to such an extent that the head gradually touches the ceiling, goes through the roof, and finally that the semblance of a vast figure with head in the clouds of space is obtained, the feet resting securely on earth. In fact, from this exalted point of view, the earth seems but a small globe beneath the feet. Having obtained this sense of expansion, and it may be accompanied by a heightened sense of consciousness or of ecstasy, then let him visualize during the first vibration that the ray of light descends from the heavens upon his head, penetrating him and eventually illumining the region of his feet which are set firmly upon the earth. The sense of expansion is a definite one, rendering the performance of the gestures of the Qabalistic Cross a much more vital and significant experience.
The reasons given for the necessity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental nature of man, the essence of mind, is infinite in nature, a positive void of which no quality can be predicated. As one Eastern scripture puts it:Learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes and forms, such as the sun, the moon, the stars, mountains, etc....space takes in all these, and so does the voidness of our nature. We say that the essence of mind is great, because it embraces all things, since all things are within our nature.
The instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and worlds of the entire universe, is a literal fulfillment of the above metaphysical postulate. Likewise, in some of the few Hermetic fragments that we inherit, there is similar advice. In fact, it states the technical process so excellently that I am moved to reproduce it here:Increase thyself to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt know God. There is nothing impossible to thyself. Deem thyself immortal and able to do all things...become higher than all Height and lower than all Depth... to be everything at the same time in earth and sea and heaven. Think that thou art as yet begotten, that thou art in the womb, that thou art young, that thou art old, that thou hast died and art beyond death: perceive all these things together...and thou shalt know God. But if thou shuttest up thy soul in thy body, and abasest thyself and sayest ‘I know nothing, I can do nothing, I am afraid of earth and sea, I cannot mount to heaven, I know not what I was or what I shall be;’ then what hast thou to do with God? (Corpus Hermeticum xi. [ii]).9
Something of the sort can be seen in the writings of Plotinus.10 In any event, metaphysical or psychological or nonsense, only constant practice will determine whether it has validity and value, or whether these are simply delusions of unbalanced minds. The final test must be a pragmatic test; it is that of science itself.11
It will now be seen why it was stated above that this practice is essential to all magical work. In fact it should precede or form part of any series of mental exercises upon which one may embark. Inasmuch as it does endeavor to ally the personality with the true sources of life, permitting them in any event a species of open channel to enter into consciousness, no words can underestimate or exaggerate its importance. This is not to suppose that at once will the casual performer of the Qabalistic Cross become aware of the secret self of the unconscious, “the flame which burns in the core of every man.” That is certainly not the implication for he who runs may not read. What is implied is that continuation in the way of regular practice brings with it a recognition of the transcendental self. Or, to put it in another way, a bridge is formulated between the conscious and the unconscious, permitting the mind to be made porous to diviner things. Gradually and almost imperceptibly, the student will become aware of the inspiration of that higher genius. The principal error on the part of earlier writers on magic—and my earlier literary efforts are also included within the scope of these strictures—was that constantly they spoke of ecstasy and divine illumination and transports of spiritual delight.12 These experiences may be true of the more advanced or evolved student. For the average individual they can have but little meaning. What actually does occur is that there is a gradual connecting up of one level of consciousness with another.
This links on to another, and so forth. Until finally, the everyday waking consciousness becomes permeated with an awareness of divine creative faculties which have fertilized its intolerable barrenness. This awareness marks the end of that interior sense of sterility and frustration. Here we have, in a word, the rationale of such mystical phraseology as “union with God” the “spiritual marriage,” “alchemical nuptials,” etc. There is, to state it differently, a gradual engaging of the clutch. By this method there is no violent grinding of gears. There is only an imperceptible and slow change-over to another speed, or rate of vibration as it is called, to another mode of functioning. The every-day wake-a-world consciousness becomes more refined and sensitive, aware of new possibilities, displaying an understanding of and an insight into life and experience which it never had before. A wide tolerance is developed. And an all-inclusive sympathy for and concern in man’s problems is manifested where formerly there was self-centeredness and disinterestedness in anything that did not touch upon personal problems. These are tests, experiential facts open to all, facts which are of value only to him in whom that insight awakes by dint of persistent effort. For no one else has it the least validity.
The Qabalistic Cross provides the preamble as well as the peroration to another exercise. This is named the Lesser Banishing Ritual of the Pentagram. The rubric of it is as follows:1. Perform the Qabalistic Cross.
2. Face east. Stretch out right hand holding a dagger.13 Trace a banishing earth pentagram.14 Vibrate the word “YHVH.” (Pronounced “Yod-heh-vav-heh”).15 (See Figure 3, page 59.)
3. Still holding out hand and dagger, turn to the south.16 Trace another pentagram in precisely the same way and vibrate the word “ADNI” (“Ah-doh-nai”).17
4. Then turn to the west and trace pentagram. Vibrate “AHIH” (“Eh-he-yeh”).18
5. Turn north. Trace pentagram and vibrate “AGLA” (“Ah-ge- lah”) .19
6. Return to the east. Extend arms in the form of cross.
7. Say: “Before me Raphael.”
8. “Behind me Gabriel.”
9. “On my right hand Michael.”
11. “For before me flames the Pentagram,”
12. “And behind me shines the Six-rayed Star.” 20
13. Repeat the Qabalistic Cross.
The function of this ritual, though capable of extension in several other directions, is pre-eminently one of banishment.21 Its aim is to eliminate from the sphere of the mind those qualities or sensations which the critical ego deems unnecessary. Its rationale is that a system of vibration may act upon the human organism in a purifying and strengthening way. Every molecule, every cell, astral, mental, and physical, is affected by this ritual, since the basis of every psycho-physical activity of man is grounded in these centers of energy and spiritual force. These microscopic points, or monads, are the minute sensitive points of spiritual consciousness—each of them a Yechidah or it to its own particular system or small universe. In the reality of their existence and function is based the deepest sense of man’s individuality, and the basis of matter also. Mind and body are not two separate things but dual manifestations of one and the same unknown unit.
The result of the celebration of the Qabalistic Cross, the vibration of the divine names, the formulation of the four pentagrams, and the invocation of the archangelic forms in the four quarters, is that gradually coarser elements are ejected from the sphere of sensation. To take their place other particles, more sensitive and refined, of a higher grade of spiritual substance, are attracted to the personal sphere and become infused into the character and nature of the physical and psychological constitution. The nature of these newly-acquired particles is such as not to impede the free flow of libido or of power and inspiration from the underlying levels of the unconscious to the superficial awareness of man. In this way, a very real purification takes place, enabling the influence of the higher genius to penetrate the refined and porous brain to diffuse throughout the personality a more profound insight, and a keener zest and appreciation of life, and it bestows a greater ability to cope with it.
The ritual itself is not a simple movement, but is composed of several phrases. The first is that of the Qabalistic Cross already explained. The second consists of the tracing of a limiting circle, marked at each of the four angles or cardinal quarters by a pentagram. Third, the invocation of the archangelic guardians. Fourth, the repetition of the opening gesture.
Having expanded consciousness, and visualized himself as a towering cross of light, let the student face the east of his room,22 stretching before him his right hand. It is customary to employ a straight-bladed dagger with a cross hilt, but this is relatively unimportant for the novice; the fingers alone being quite adequate to the work. To trace the pentagram bring the outstretched arm over to the left side, to a point in front corresponding to just about the middle of the thigh. Move the arm upwards to a point which would correspond to the top of the head. Descend on the right to about the middle of the right thigh. This movement will have traced a large inverted “V,” about three feet high.
Move the outstretched arm over towards the left to slightly above the left shoulder. Then carry it horizontally to a point just above the right shoulder and then diagonally downwards to the point originally started from. Difficult and complex it may sound, but in practice it is very easy. If a five-pointed star is drawn on paper, it will be seen at a glance what the import of the above directions are. They have been delineated at length above because, incredible as it seems, the writer has found some individuals performing the most outrageous gestures in the belief that they were tracing pentagrams. The only point to remember is to make a fairly large figure, about three feet high, and above all that it should be a well proportioned pentagram, and not a deformed or eccentric one. Some little practice may be required to achieve this, especially in making the final diagonal so as to complete the gesture exactly where the initial ascending line began.
This is all straight-forward enough. But this is the mere physical aspect of the exercise. In practice something more is demanded of the practitioner. While tracing these pentagrams with his arm outstretched, his visualizing faculty must be active and alert. He must endeavor to imagine these four pentagrams as flaming figures of a bluish-golden hue similar to that produced by igniting methylated spirit.23 After completing the physical tracing of the figure, he should be able to perceive by the mind’s eye, with the eyes closed, the pentagrams flaming quite vividly in front of him. Naturally this requires much practice. And save for him whose faculty of visualization is already very well developed, it is, unfortunately, a faculty not easily come by. Only exertion and continual practice will develop this.
Figure 3: Lesser Banishing Pentagram.
Thus the first stage of the ritual is the visualization of the pentagram while actually tracing it with finger or dagger. When the commencing point of each pentagram has been returned to, let the student pause, and, imagining a central point in that figure, bring up his arm to that center, stabbing or charging it energetically with outstretched dagger. It is at this juncture that the divine name should be vibrated, slowly and evenly. It suffices to vibrate each name but once. Each of these four names associated with a pentagram in a different cardinal quarter has to be vibrated in precisely the same way as was directed for those names connected with the Qabalistic Cross. It should be endeavored to feel them operating within. Also visualize that as they are vibrated, the power of the name travels out through the pentagram’s center to the end of that particular cardinal quarter. This procedure is to be followed in each quarter, the only variation being the different name employed.
It will be noted that each of these names is comprised of four letters each.24 In the mystical system of the ancients each was attributed to one of the four elements or the four modes of activity comprising our make-up,25 and the ritual has direct effect upon these. It would take too long and serve no good purpose to dilate upon the reason why these names were supposed to be effectual, and why certain names were associated with certain quarters and not to others.26 Suffice here to say that the tradition has found them effectual for the purpose under consideration, and the experimental work of modern students has confirmed this psychological association. The student desirous of delving more deeply into the subject, wishing to discover the system by which symbolic names are attributed to certain quarters or to the Ten Sephiroth, will find much material in The Tree of Life and My Rosicrucian Adventure, as well as in The Golden Dawn.
The last pentagram having been traced in the north, the student returns, still holding arm with dagger outstretched, to the east where he started from.27 With his arms extended to form a cross, and being aware about him of the four pentagrams vitalized by the vibration, he now commences a further phase of the ritual. Here is demanded of him the visualization of the vast archangelic figures standing behind each pentagram, as though the latter were a sort of flaming shield supported by those magical or telesmatic images.28
Some word or two needs to be expressed about archangels and angels. Most readers, unfamiliar with the nomenclature and general tenets of the magical philosophy, may feel inclined to baulk at this juncture. The postulate, however, is quite a logical one. For the philosophy of magic conceives of one root source from which all life sprang, one fundamental life current, infinite and omnipresent, expressing itself in diverse ways. This we can call if we wish, God, libido, the collective unconscious—depending upon what system of religion or metaphysic we subscribe to. Within this universal life are archetypal images—nodal points which act as termini or power stations through which, as it were, the root life-stream flows and is diluted or transmuted so as to be assimilable or available to a lower form of life. These primordial archetypes of the collective unconscious are the psychic “forms into which repeated ancestral experiences have molded the typically human mode of apprehension.” Generally speaking then, these primordial archetypes, man’s first definition of the manifold forces of nature, comprise what in magic we mean by gods and archangels and angels.
One very cleve
r expositor, referring to the manner in which the ancient magicians conceived of these archetypes or magical images, expresses the idea thus:They took each factor in Nature and personified it, gave it a name, and built up a symbolic figure to represent it; just as British artists have by their collective efforts produced a standard Britannia, a female figure with shield charged with the Union Jack, a lion at her feet, a trident in her hand, a helmet on her head, and the sea in the background. Analysing this figure as we would a Qabalistic symbol, we realize that these individual symbols in the complex glyph have each a significance—in fact, an occult glyph is more akin to a coat of arms than anything else... A magical figure is the coat of arms it represents. These magical figures are built up to represent the different modes of the manifestation of cosmic force in its different types and on its different levels. They are given names, and the initiate thinks of them as persons, not troubling himself about their metaphysical foundations.... An angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination.
When facing east, therefore, and vibrating powerfully the name Raphael, the student should attempt to build up in his imagination, or to visualize a vast angelic figure, conceived of in the traditional conventional style, of vibrating yellow and mauve hues. The whole figure, the visualization complete, will be gracious and slight and airy, and the mauve which touches up and brings out the vivid pale yellow will cause the robes to flash and shimmer, giving the impression of shot silk. It may also appear that a gentle breeze is wafted from behind the figure.
The Middle Pillar Page 10