The Rituals of the Pentagram

Pentagram Rituals

Concerning the Lesser Banishing Ritual, according to Crowley "its main point is to establish in the Astral four Pentagrams, one in each quarter, and two Hexagrams, one above, the other below, thus enclosing the Magician, as it were, in a consecrated box" (Liber ABA, Appendix VIII, Notes on the Lesser Ritual of the Pentagram, Part I).

He writes in Liber O that "the banishing rituals should be used at the commencement of any ceremony whatever. Next, the student should use a general invocation, such as the 'Preliminary Invocation' in the 'Goetia' as well as a special invocation to suit the nature of his working" (Liber O vel Manvs et Sagittæ, Part Four, 4.).

Elsewhere elaborating, "The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper. In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that forces as existing in Nature is always impure. But this process, being long and wearisome, is not altogether advisable in actual working. It is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. Let the banishing therefore be short, but in no wise slurred—for it is useful as it tends to produce the proper attitude of mind for the invocations. 'The Banishing Ritual of the Pentagram' (as now rewritten, Liber 333, Cap. XXV) is the best to use" (Liber ABA, Part Three, Chapter 13, Of the Banishings: and of the Purifications).


The Lesser Ritual of the PentagramThe Greater Ritual of the PentagramNotes on the Lesser Ritual of the PentagramThe Archangels of the QuartersIsrael RegardieWorks Cited
The Lesser Ritual of the Pentagram

Initially (and then again at the end of the ritual) the Sign of the Cross is performed, using the Occult Versicle.
Following this, the magician goes to the four quarters, drawing in each a pentagram symbolic of all the elements; done either to bansh or invoke. While drawing the pentagrams, the magician Vibrates four four-lettered names of God.
Next, returning to the center and with arms outstretched, the four Archangels of the Quarters are visualized while their names are vibrated.
A final statement concludes the body of the ritual and the Sign of the Cross is repeated.

Liber O vel Manus et Sagittae sub figurâ VI

i. Touching the forehead say Ateh (Unto Thee).
ii. Touching the breast say Malkuth (The Kingdom).
iii. Touching the right shoulder, say ve-Geburah (and the Power).
iv. Touching the left shoulder, say ve-Gedulah (and the Glory).
v. Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen).
vi. Turning to the East make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e., vibrate) I H V H.
vii. Turning to the South, the same, but say A D N I.
viii. Turning to the West, the same, but say A H I H.
ix. Turning to the North, the same, but say A G L A.
x. Extending the arms in the form of a Cross say:
xi. Before me Raphael;
xii. Behind me Gabriel;
xiii. On my right hand Michael.
xiv. On my left hand Auriel;
xv. For about me flames the Pentagram,
xvi. And in the Column stands the six-rayed Star.
xvii-xxi. Repeat (i) to (v), the "Qabalistic Cross."

Pronounce: Ye-ho-wau, Adónaí, Eheieh, Agla.

Divine Names

Eliphas Levi

History of Magic, ch. vii, bk 1: The Holy Kabbalah

It is to this philosophical and incontestable reality, or otherwise the notion of Deity, that the Kabalists give a name, and all other names are contained therein. The ciphers of this name produce all numbers and the hieroglyphical forms of its letters give expression to all laws of Nature, with all that is therein. We shall not recur in this place to that which has been dealt with already as regards the divine Tetragram in the Doctrine of Transcendental Magic; but it may be added that the Kabalists inscribe it in four chief ways:

  1. as יהוה JHVH, which is spelt but not pronounced. The consonants are YOD, HE, VAU, HE, and they are rendered as JEHOVAH by us in opposition to all analogy, for the Tetragrammaton so disfigured is composed of six letters.
  2. אדני ADNI, meaning Lord and pronounced by us adonai.
  3. אהיה AHIH, which signifies Being and is pronounced by us EIEIE.
  4. אגלא AGLA, pronounced as it is written and comprising hieroglyphically all mysteries of the Kabalah.

The letter Aleph א is the first of the Hebrew alphabet, and expressing as it does unity, it represents hieroglyphically the dogma of Hermes: that which is above is analogous to that which is below. In consonance with this the letter has two arms, one of which points to earth and the other to heaven with an identical gesture.

The letter Gimel ג is third in the alphabet; it expresses the triad numerically, and hieroglyphically it signifies childbirth, fruitfulness.

Lamed ל is the twelfth letter and is an expression of the perfect cycle. Considered as a hieroglyphical sign it represents the circulation of the perpetual movement and the relation of the radius to the circumference. The duplicated Aleph represents the synthesis.

Therefore the name agla signifies:

  1. unity, which accomplishes by the triad the cycle of numbers, leading back to unity.
  2. The fruitful principle of Nature, which is one therewith.
  3. The primal truth which fertilises science and restores it to unity.
  4. Syllepsis, analysis, science and synthesis.
  5. The Three Divine Persons Who are one God; the secret of the Great Work, which is the fixation of the Astral Light by a sovereign act of will and is represented by the adepts as a serpent pierced with an arrow, thus forming the letter Aleph,
  6. The three operations of dissolution, sublimation and fixation, corresponding to the three essential substances. Salt, Sulphur and Mercury—the whole being expressed by the letter Gimel.
  7. The twelve keys of Basil Valentine, represented by Lamed.
  8. Finally, the Work accomplished in conformity with its principle and reproducing the said principle.

Herein is the origin of that Kabalistic tradition which comprises all Magic in a single word. To know how this word is read and how also it is pronounced, or literally to understand its mysteries and translate the knowledge into action, is to have the key of miracles. In pronouncing the word AGLA it is said that one must turn to the East, which means union of intention and knowledge with oriental tradition. It should be remembered further that, according to Kabalah, the perfect word is the word realised by acts, whence comes that expression which recurs frequently in the Bible: "facere verbum" to make a word—that is, in the sense of performing an act. To pronounce the word AGLA Kabalistically is therefore to pass all tests of initiation and accomplish all its works.

Rabbi Joseph Gikatilla (1248 – after 1305)

Sha'are Orah (Gates of Light)

First gate / tenth sphere

The name ADoNaY is like a storehouse for the abundance and the emanations of all the different entities which draw their sustenance from YHVH through the network of channels where one finds the three Names arranged in order: ADoNaY below, YHVH in the middle and EHYE above. From the Name EHYE come an abundance of emanations from the source known as AYN SOF (no end) which funnel through the different levels until they reach the belessed YHVH. And from YHVH they flow through the channels until they reach the name ADoNaY which is where all the strategies of the king are found. For He sustains all through the power of YHVH within Him. All who wish to enter and cleave to YHVH must enter and leave by the word of ADoNaY. Therefore, this Name is the storehouse for the treasures of God, and is the Shrine where YHVH dwells. This is the reason that YHVH is always pronounced in the Torah as ADoNaY. In other words anyone who wishes to seek YHVH will find Him in the Name ADoNaY.
Just as we have given you the keys to the attribute called ADoNaY, we must also convey something else to you. Just as there are three Names connected in unity and they are called ADoNaY, YHVH and EHYE, so too are there three elements intrinsically tied to man and they are the NeFeSH (the living force), the RUaCH (the spirit) and the NeSHaMaH (the divine soul).”

S. L. "MacGregor" Mathers

The Kabbalah Unveiled


  1. The name of the Deity, which we call Jehovah, is in Hebrew a name of four letters, IHVH; and the true pronunciation of it is known to very few. I myself know some score of different mystical pronunciations of it. The true pronunciation is a most secret arcanum, and is a secret of secrets. "He who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe." Therefore when a devout Jew comes upon it in reading the Scripture, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name Adonai, ADNI, Lord. The radical meaning of the word is "to be," and it is thus, like AHIH, Eheieh, a glyph of existence. It is capable of twelve transpositions, which all convey the meaning of "to be"; it is the only word that will bear so many transpositions without its meaning being altered. They are called the "twelve banners of the mighty name," and are said by some to rule the twelve signs of the Zodiac. These are the twelve banners: IHVH, IHHV, IVHH, HVHI, HVIH, HHIV, VHHI, VIHH, VHIH, HIHV, HIVH, HHVI. There are three other tetragrammatic names, which are AHIH, Eheieh, existence; ADNI, Adonai, Lord; and Agla, AGLA. This last is not, properly speaking, a word, but is a notariqon of the sentence, AThH GBVR LOVLM ADNI, Ateh Gebor Le−Olahm Adonai: "Thou are mighty for ever, O Lord!" A brief explanation of Agla is this: A, the one first; A, the one last; G, the Trinity in Unity; L, the completion of the great work.
  2. The first thing we notice is that both AHIH and IHVH convey the idea of existence; this is their first analogy. The second is, that in each the letter H comes second and fourth; and the third is that by Gematria AHIH equals IHV without the H (which, as we shall see presently, is the symbol of Malkuth, the tenth Sephira). But now, if they be written one above the others, thus, within the arms of a cross,
    AH | IH
    IH | VH
    they read downwards as well as across, AHIH, IHVH.
  3. Now, if we examine the matter qabalistically we shall find the reason of these analogies. For Eheieh, AHIH, is the Vast Countenance, the Ancient One, Macroprosopus, Kether, the first Sephira, the Crown of the Qabalistical Sephirotic greatest Trinity (which consists of the Crown, King, and Queen; or Macroprosopus, Microprosopus and the Bride), and the Father in the Christian acceptation of the Trinity.
  4. But IHVH, the Tetragrammaton, as we shall presently see, contains all the Sephiroth with the exception of Kether, and specially signifies the Lesser Countenance, Microprosopus, the King of the qabalistical Sephirotic greatest Trinity, and the Son in His human incarnation, in the Christian acceptation of the Trinity. Therefore, as the Son reveals the Father, so does IHVH, Jehovah, reveal AHIH, Eheieh.
  5. And ADNI is the Queen "by whom alone Tetragrammaton can be grasped," whose exaltation into Binah is found in the Christian assumption of the Virgin.
  6. The Tetragrammaton IHVH is referred to the Sephiroth, thus: the uppermost point of the letter Yod, I, is said to refer to Kether, the letter I itself to Chokmah, the father of Microprosopus; the letter H, or "the supernal He," to Binah, the supernal Mother; the letter V to the next six Sephiroth, which are called the six members of Microprosopus (and six is the numerical value of V, the Hebrew Vau); lastly, the letter H, the "inferior He," to Malkuth, the tenth Sephira, the bride of Microprosopus.

The Greater Ritual of the Pentagram

Like in the lesser ritual the Sign of the Cross forms a bookend.
The magician next goes to the four quarters in turn, drawing in each two pentagrams, each with signs and words; first a spirit pentagram (either active or passive based on the following element) and then the element intended to be invoked or banished. This can be done either with a single element from all four quarters, drawing-in or banishing a single element, or by targeting each of the four in each of the quarters, i.e. Air from the East, Fire from the South, Water from the West, and Earth from the North.
Next, like in the lesser ritual, the magus returns to the center and with arms outstretched, the four Archangels of the Quarters are visualized and their names are vibrated.
Again a final statement concludes the body of the ritual and the Sign of the Cross concludes.

Liber O vel Manus et Sagittae sub figurâ VI

The Pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated.

The Pentagrams of Spirit

Equilibrium of Actives
Name: A H I H (Eheieh)
Invoking Banishing

Equilibrium of Passives
Name A G L A (Agla).
Invoking Banishing

The Signs of the Portal (see Illustrations): Extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives), and then bring them together as if closing it up again and let them fall to the side (passives).
(The Grade of the "Portal" is particularly attributed to the element of Spirit; it refers to the Sun; the Paths of נ ,ס and ע, are attributed to this degree. See 777 lines 6 and 31 bis).

The Pentagrams of Fire

Name: A L H I M (Elohim).
Invoking Banishing

The Sign of 4°=7▫: Raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (See illustration).
(The Grade of 4°=7▫ is particularly attributed to the element Fire; it refers to the planet Venus; the paths of צ ,ק and פ are attributed to this degree. For other attributions see 777 lines 7 and 31).

The Pentagrams of Water

Name: A L (El).
Invoking Banishing

The Sign of 3°=8▫: Raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards. ("See" illustration).
(The Grade of 3°=8▫ is particularly attributed to the element of Water; it refers to the planet Mercury; the paths of ר and ש are attributed to this degree. For other attributions see 777, lines 8 and 23).

The Pentagrams of Air

Name: I H V H (Ye-ho-wau).
Invoking Banishing

The Sign of 2°=9▫: Stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight. (See illustration).
(The Grade of 2°=9▫ is particularly attributed to the element Air; it refers to the Moon; the path of ת is attributed to this degree. For other attributions see 777 lines 9 and 11).

The Pentagrams of Earth

Name: A D N I (Adonai).
Invoking Banishing

The Sign of 1°=10▫: Advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open.
(The Grade of 1°=10▫ is particularly attributed to the element of Earth, See 777 lines 10 and 32 bis).

Divine Names


אֶהְיֶה - Ehye - The divine name of Keter, in this ritual context it represents the element of Active Spirit, cf. White.


אגלא - AGLA - Seems to reprent a completion: "unity, which accomplishes by the triad the cycle of numbers, leading back to unity", in this ritual context it represents the element of Passive Spirit, cf. White.


אֱלֹהִים - Elohim - The divine name of Gevurah, in this ritual context it represents the element of Fire, cf. Red.


אֵל - El - The divine name of Chesed, in this ritual context it represents the element of Water, cf. Blue.


יהוה - Yhvh - The divine name of Tipheret, in this ritual context it represents the element of Air, cf. Yellow.


אֲדֹנָי - Adonai - The divine name of Malkhut, in this ritual context it represents the element of Earth, cf. Black.

Notes on the Lesser Ritual of the Pentagram; Liber ABA

Part II of Notes on the Lesser Ritual of the Pentagram in Appendix VIII of Liber ABA, described in the Editor's Notes as "a succinct and practical commentary that circulated in typescript among Crowley's students in the United states in the 1940s."

You are supposed to be standing at the intersection of the paths of ס and פ. You are facing Tiphareth (the Sun); thus on your right hand is Netzach (Venus), 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 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), vibrating the Divine Name as before.

Continue the process facing Yesod, and vibrating; then Hod, and vibrating; but carry the point of the Wand around to Tiphareth so as to complete the circle.

As you vibrate the Divine Name the Angels, as given in the ritual, appear. (Note well 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 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. [These are not the Archangels of Assiah for the four sephiroth concerned (given is Liber 777, col. xcix), but the Archangels of the Four Quarters (Liber 777, col. lix). See also Appendix V, p. 561, cols. 65-66).] For instance, Raphael commecing with an ר will have a head of solar glory, and the פ which follows shows that the rest of him is martial; the אל which concludes the name (in the case of most angelic beings) indicates that they wield the sword and the balance.

The Archangels of the Quarters

The Book of Enoch

Chapter IX

  1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth.
  2. And they said one to another: 'The earth made †without inhabitant cries the voice of their crying† up to the gates of heaven.
  3. ⌈⌈And now to you, the holy ones of heaven⌉⌉, the souls of men make their suit, saying, "Bring our cause before the Most High."'
  4. And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages!
  5. Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee.
  6. Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn:
  7. And Semjâzâ, to whom Thou hast given authority to bear rule over his associates.
  8. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins.
  9. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness.
  10. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth.
  11. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'

Agrippa; De Occulta Philosophia

Liber Secundus, Ch. VII

The Scale of the Number four, answering the four Elements

In the Original World,
whence the Law of Providence
יהוה The name of God with four letters
In the Intellectual World,
whence the Fatal Law
Four triplicities or intelligible hierarchies
Four angels ruling over the corners of the world
Four rulers of the elements
The LionThe EagleManA CalfFour consecrated animals
Four triplicities of the tribes of Israel
Jacob the elder
James the younger
Four triplicities of apostles
MarkJohnMathewLukeFour evangelists
In the Celestial world,
where is the Law of Nature
Four Triplicities of Signs
Mars, and the SunJupiter, and VenusSaturn, and MercuryThe fixt Stars, and the Moon The Stars, and Planets, related to the Elements
LightDiaphanousnessAgilitySolidityFour qualities of the Celestial Elements
In the Elementary World,
where the Law of Generation and Corruption is
Four elements
HeatMoistureColdDrynessFour qualities
SummerSpringWinterAutumnFour seasons
The EastThe WestThe NorthThe SouthFour corners of the world
AnimalsPlantsMetalsStonesFour perfect kinds of mixed bodies
WalkingFlyingSwimmingCreepingFour kinds of Animals
SeedsFlowersLeavesRootsWhat answer the elements, in plants
Gold & IronCopper & TinQuicksilverLead & SilverWhat in metals
Bright & burningLight & transparentClear & congealedHeavy & darkWhat in stones
In the Lesser World, viz. Man,
from whom is the Law of Prudence
The Mind The Spirit The Soul The BodyFour elements of man
The IntellectReasonPhantasySenseFour powers of the soul
FaithScienceOpinionExperienceFour Judiciary Powers
JusticeTemperancePrudenceFortitudeFour moral virtues
SightHearingTaste & SmellTouchThe senses answering to the elements
SpiritFleshHumoursBonesFour elements of man's body
AnimalVitalGenerativeNaturalA fourfold spirit
ChollerBloodPhlegmMelancholyFour humours
ViolenceNimblenessDulnessSlownessFour manners of complexion
In the Infernal World,
where is the Law of Wrath, and Punishment
Four Princes of Devils, offensive in the Elements
PhlegetonCocytusStyxAcheronFour Infernal Rivers
OriensPaymonEgynAmaymonFour Princes of spirits, upon the four angles of the world

Liber 777

Table II

Key Scale
The Heavens of Assiah.
English of Col. VI.
The Letters of the Name.
The Elements and Senses
The Four Quarters.
Archangels of the Quarters.
11 רוח Air ו Air, Smell (E) מזרח רפאל
23 מים Water ה Water, Taste (W) מערב גבריאל
31 אש Fire י Fire, Sight (S) דרום מיכאל
32 bis ארץ Earth ה Earth, Touch (N) צפרן אוריאל

Bedtime Prayers

from an article by Ariel Scheib

Prior to going to sleep, there is a small composition of bedtime prayers to recite. These prayers are believed to bring peace and comfort to one as they sleep. Scholars used to teach that during the night demons come searching for innocent souls; however, completing these prayers would protect the soul from such dangers. The bedtime prayers are structured around saying the Shema. The Shema is also often uttered before one passes away. Many Jews believe that reciting the Shema before they go to sleep will protect them, if unexpectedly they die while sleeping. Other prayers include Psalm 91 and Psalm 3. The final prayer recited is Adon Olam, requesting that God watch over one’s soul as they sleep.

The Sh'ma at Bedtime (excerpts from the traditional ritual)


A Prayer for Protection at Night

In the name of Adonai
the God of Israel:
May the angel Michael be at my right,
and the angel Gabriel be at my left;
and in front of me the angel Uriel,
and behind me the angel Raphael...
and above my head
the Sh'khinah (Divine Presence).

Israel Regardie

Complete Golden Dawn, vol. 4

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 the 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 curiousity 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 the 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 invokation.

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.

Spirit Invoking PentagramsSpirit Banishing
Equilibriation Active Equilibriation Passive Closing For Active Closing For Passive

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 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 less important 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 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 symbol of the Element is to be traced in the centre. The banishing Signs are 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 concentrate the force together thereon.

Invoking Banishing

RULE: Invoke towards, and banish from, the point to which the Element is attributed. Air hath a watery symbol, (Aquarius) because it is the container of rain and moisture. Fire hath the form of the Lion-Serpent (Leo). Water hath the alchemic Eagle of distillation (Eagle’s Head). Earth hath the laborious Ox (Taurus). 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 S.W. wind is violent and explosive -- the mingling of the contrary elements of Fire and Water. The N.W. and S.W. 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 South, Air in 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 the Height and Depth. 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 signs of the Adeptus Minor 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 Zodiacal 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:

[examples of zodiacal pentagrams]

And whenever thou shalt trace a Sigil of any nature, thou must commence at the left hand of the Sigil or symbol tracing it in a clockwise motion.

Whenever thou invokest the forces of the Zodiacal Signs as distinct from the Elements, thou shalt erect an astrological chart of the Heavens for the time of working so that thou mayest know toward 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 of work 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 Lesser Banishing Ritual of the Hexagram.

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 this diagrams.

The attributions of the angles of the Pentagram are the key of its Ritual. Herein, during ordinary invocation without the use of the Enochian 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 forcible vibration thus: A-a-a-el-Il (Since this Divine name consists of only two letters I consistently make a practice of vibrating the letters separately viz, Aleph Lamed, then the sound as indicated before). Or Em-or-r Di-a-ll Hec-te-e-gah. 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 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 Equilibriating Pentagram of the passives only and the invoking Pentagram and banishing follow the same law. Also, see that thou pronouncest the proper Names with the proper Pentagrams.

Works Cited
Liber O;
Liber ABA; Liber O
777; And Other Qabalistic Writings of Aleister Crowley
Babylon; Hebrew Translation
The Book of Enoch, tr. R.H. Charles
Agrippa, Three Books of Occult Philosophy