On the Relationship between a Probationer And His or Her Neophyte

On the Relationship between a Probationer And His or Her Neophyte

Epistola Publica I

“Do what thou wilt shall be the whole of the Law”

The Chancellor of A∴A∴ views without satisfaction the practice of Probationers working together. A Probationer should work with his Neophyte, or alone. Breach of this rule may prove a bar to advancement.”—Official pronouncement, The Equinox, I:5.

At the very beginning of one’s approach to the Order known by the initials “A∴A∴”, one is confronted with the daunting Task of studying what, at first, seems to be a rather hefty set of books for a minimum of three months. After this time, the Student may request his or her Exam (which is “open book”, by the way) and, should he or she apply him or herself in answering the questions to the satisfaction of the Brother or Sister appointed to evaluate these matters, the Student is then immediately passed on to a member of the Order of the Grade of Neophyte 1◦=10▫ who shall receive him or her as a Probationer 0◦=0▫.

As all Probationers know, the Ceremony of Reception is a simple one, the general characteristics being that he listens to the reading of ‘Liber LXI (Causæ): The History Lection’, the Task of a Probationer, and after considering the matter for a time, takes and signs the Oath of a Probationer. No other single action at this grade is as significant, and some hold it to be the only necessary initiation one must take within the Order.

The principle business of the Probationer is to “begin such practices as he may prefer, and to write a careful record of the same for one year.”¹ While there is an extensive curriculum from which the Probationer may choose, and even further all potential practices are open to him or her, it is suggested that one choose from the curriculum given as that material is what the Probationer and his or her Neophyte have in common: It is nearly impossible for one’s Neophyte to gauge the merits or demerits of a practice of which he or she has not even heard; hence the injunction that the very first time the Probationer enters such a practice into his or her Record he or she describes it fully, so at the least the Neophyte has some clue to what is even being done. 

Frater O.M. 7◦=4▫ (Aleister Crowley) referred to the Instructor² as “the sparring-partner of the pupil”. This implies that the Instructor may not always say what the student wants to hear…in fact, he shouldn’t! For if all he or she tells the student is what the student wants to believe, is not the student living in a room full or mirrors? What effect, then, has the Instructor had on the student, other than to more fully involve the student with him or herself in a narcissistic way?

At the heading of this short epistle was a quote from the editorial of The Equinox I:5. This was not lightly done: What I have seen since we have begun to take on several new members contacted online is the very problem that they have taken on too many instructors, be they people, blogs, websites, or the like. By taking in so many varying points the student does not have a chance to build his or her own foundation from which he or she can then alter things to their satisfaction: As the old saying goes, one has to know the rules to break them! Study the curriculum given; that is enough for any assiduous student, and doing otherwise demonstrates that the Probationer is not putting enough time into the material originally assigned! There is far more in ‘Liber E’ and ‘Liber O’ than many suspect, and I agree with Israel Regardie that the perceptive student could spend years on each paper!

The other issue is people: Many, if not most, of us, are members of some other magical society or group. This is to be expected, and one cannot reasonably leave these for a year or more during one’s period as a Probationer of A∴A∴. If you are a Freemason or Martinist, go to your lodge, etc. Such things are not a problem and no one could reasonably ask you to stop doing so. What is problematic is engaging another in one’s personal Work during your tenure as a Probationer. This kind of problem is, I believe, one of the primary reasons that that pronouncement was made in the first place back in 1911 e.v.

This is not an issue of control; far from it. The purpose of working alone is so that the Instructor can learn about you, and you alone. Once someone else becomes involved, the Instructor must wonder: “Is this the student’s insight, or was it given to him/her by another?”; “Did the student accomplish this, or was it due to the presence of the other?” These kinds of questions, as you can see, make it extremely difficult to assess the Probationer for advancement! And even if said Probationer was advanced in the outer sense, the “bar to advancement” clause is still valid, as he or she would have been advanced to a grade for which they were not spiritually prepared. In a nutshell, as Scientific Illuminists, the experiment would be tainted.

Wishing all Fratres and Sorores the very best in the Great Work! 

‘Love is the law, love under will”

Frater H.A.


1 – From ‘One Star in Sight’, found in Magick: Book IV, Liber ABA (Weiser, 1997), p. 489. 

2 – Crowley used the term ‘Superior’ in his time to refer to that relationship in the Order. We have followed the practice of Frater Adjuvo 2◦=9▫ (Marcelo Motta) in using ‘Instructor’; for how can a “King” have a “Superior”

The Three Chiefs

On the Three Chiefs: Their Roles & Symbolism 

“Do what thou wilt shall be the whole of the Law”

Inherited from the original Hermetic Order of the Golden Dawn, the Outer College of A∴A∴ and the Ordo R.C. are governed by a Triad of Officers: The Cancellārius (1) (Chancellor), Imperātor (2), & the Præmonstrātor (3). Both ideally and symbolically, they are members of the Second Order and provide not only a governing body for the Outer Order G.D. (the Order which is both largest and requires far more need of such governance), but provide in and of themselves a certain function in relation to one another that is instructive regarding members of the Ordo R.C. and their relations one to another in the hierarchy. It is intended to provide a brief account of them here, so that the general membership may acquire some basic understanding of what these Officers are as well as of their function.

On July 29, 1906 e.v. we find in Crowley’s Record (4): “Sunday night. D.D.S. and P. discuss a new Order. D.D.S. wants Authority. I should write and say, ‘Perfect the lightning-conductor and the flash will come.’”, but it wasn’t until November 15 of the following year that he wrote “Saw D.D.S. and got him to consent to O.” In this he meant the initial governing Triad, which in the beginning consisted of Jones as Præmonstrātor and Crowley as Imperātor, yet due to the lack of anyone of sufficient Grade, a Probationer by the name of J.F.C. Fuller was chosen as acting Cancellārius. Almost throughout the existence of the Order since, it has been the case that, because of a lack of sufficient Adepts, at least one of the governing Chiefs not been of sufficient Grade! While the above is of historical interest, it gives me the opportunity to delve into a fact that very few seem to realize: The Offices are intimately related to specific Grades, and symbolically represent such, regardless of the Grade of the person functionally acting in that position. Understanding this, the honorary holding of such a Grade for that purpose then becomes easier to understand. Their relationship was first explained in a Second Order Golden Dawn document called “Z.1 The Enterer of the Threshold” (5), and they are as follows:

Præmonstrātor 7◦=4▫ Chesed to instruct
Imperātor 6◦=5▫ Gevurah to command
Cancellārius 5◦=6▫ Tifareth to record

They are reflected into the Outer Order as Hod reflecting the Water of Chesed, Netzach the Fire of Gevurah, and Yesod the Air of Tifareth. But much more can be discovered about them, and how they relate to the Grades associated with them from “One Star in Sight”:

The Præmonstrātor (7◦=4▫)  and its corresponding Grade “confers authority to govern the two lower Orders of R. C. and G. D.” and “…will…be known as the leader of a school of thought.” Not only is this true for the Office of Præmonstrātor, who in essence maintains both the type and quality of the instruction of the Outer College (and in a sense all Grades below his or her own), but as is well known all Exempt Adepti must set forth their own ideas in published form. While the Order has certain set criteria for advancement, how this is brought about, and making sure this is done in some consistent form, is for him to set about; but he or she has a very important Task, and to that end cannot see to every rule being followed out once he or she has set it down, or in most cases given the order for instruction to continue as is. That is the Task of his or her immediate inferior. 

The Imperātor (6◦=5▫) is there to carry out the word of his or her Superior. As anyone of even moderate military rank knows, one cannot go to one’s Superior for every little thing. One has to know the letter, and put it into action with “absolute Self-Reliance, working in complete isolation, yet transmitting the word of his superior clearly, forcibly and subtly (6)”. “His work is to use these to support the authority of the Exempt Adept his superior. (This is not to be understood as an obligation of personal subservience or even loyalty; but as a necessary part of his duty to assist his inferiors. For the authority of the Teaching and governing Adept is the basis of all orderly work.)”. While the essay here appears to be speaking only of any Major Adept, it is clear how this applies to the job of the Imperātor, and it takes very little to see that every Adeptus Major, in the line from his or her Instructor down to the last Student, is in fact in one sense an Imperātor!

The Cancellārius (5◦=6▫) or Chancellor is generally the most well-known of the governing Triad, as he or she is the face of the Order to all new applicants. He or she is “to manifest the Beauty of the Order to the world, in the way that his superiors enjoin, and his genius dictates.” which, on the personal level of any Adeptus Minor, is exactly what the Cancellārius does for the Order as a whole. He or she not only records, but keeps records of all members, providing a central file so that, should any member lose touch with their Instructor through the latter’s death or the like, they will not be then shut out from the Order by way of a break in the chain. The Cancellārius provides for the examination of Students, and answers all queries directed towards the Order.

These Three Officers work together in a unique way, and in practice if one office is vacant another is voted into it by the other two. Agreement between them in such cases is important for harmonious functioning of the Triad as whole; and this is particularly true for the Cancellārius, who is in effect the public face of the Order. Other lineages may handle these latter interactions differently, but in the early birth pangs of our own, as its own being, have found these rules to be of immense practical value. Thus far concerning the Three Chiefs of the A∴A∴.

“Love is the law, love under will”

Frater H.A.


1. Lat. “secretary”; fem. Cancellāria. 

2. Lat. “commander; chief”; fem. Imperātrix.

3. Lat. “one who points out beforehand; guide, director”; fem. Imperātrix.

4. The Equinox V:4, Sex & Religion, (Nashville: Thelema Publishing Co., 1981). 

5. The Golden Dawn, ed. Israel Regardie (Llewellyn, 1992). 

6. These words also have another meaning, not obviously relevant to the present subject. 

Descriptio de Ritu Minore Pentagrammae


Version 1.0
Sol 19* Gemini
Luna 0* Leo
An IVxiii 12:06

“Those who regard this ritual as a mere device to invoke or banish spirits, are unworthy to possess it. Properly understood it is the Medicine of Metals and the Stone of the Wise.”—Aleister Crowley, footnote to ‘The Palace of the World’ in “The Collected Works of Aleister Crowley”, vol. I.


The Lesser Banishing Ritual of the Pentagram1

I. The Qabalistic Cross

1. Touching the forehead, say Ateh (Unto Thee).
2. Touching the breast, say Malkuth (The Kingdom).
3. Touching the right shoulder, say ve-Geburah (and the Power).
4. Touching the left shoulder, say ve-Gedulah (and the Glory).
5. Clasping the hands upon the breast, say le-Olahm, Amen (to the Ages, Amen).

II. The Banishing of the Elements & the Invocation of the Archangels1.

1. Turning to the East, make a pentagram (that of Earth2) with the proper weapon (usually the Wand3). Say (e. vibrate) IHVH.4
2. Turning to the South, the same but say ADNI. 5
3. Turning to the West, the same but say EHIH. 6
4. Turning to the North, the same but say AGLA. 7

(Pronounce:  Ye-ho-wau, Adonai, Eheieh, Agla).8

5. Extending the arms in the form of a Cross, say,
6. Before me, Raphael;
7. Behind me, Gabriel;
8. On my right hand Michael;
9. On my left hand Auriel;
10. For about me flames the Pentagram,
11. And in the Column stands the six-rayed

  • Repeat I:1-5.


The Lesser Ritual of the Pentagram is perhaps the most often taught & used ritual of any kind in the Western Magical Tradition today. Performed as it should be, it utilizes most of the techniques that are the foundation of a large part of the Work in which any practicing magician is likely to engage.

It is the purpose of this paper to explore this ritual in some depth, concentrating not only on historical and technical details, but also on my own Work with the ritual over the years. I have kept analysis of the individual parts of the ritual to a minimum: Others, such as Bill Heidrick & the Ciceros9, have contributed  much in this area already. I do intend to go into my own feelings in some depth, since that is all that I really can teach about the ritual.


The present form of the Lesser Ritual of the Pentagram originated (so far as is known) in the Hermetic Order of the Golden Dawn, where it was given in the Neophyte 0=0 Knowledge Lecture. Earlier versions of parts of the ritual can be found in the writings of Éliphas Lévi10 & (according to some) in a Hebrew night prayer.

Although the ritual has both invoking & banishing forms, according to the direction in which the pentagrams are traced, it is usually the banishing form that is practiced the most, & with which I will primarily be concerned in this place.


“Banishing”, as a concept in Magick, goes back thousands of years. The Babylonian magician-healers (the Ashipu & Mashmashu) performed exorcisms of sorts & underwent a specific form of training.11 The general idea is that things as they are are haphazard & ‘impure’, so in order to begin any form of magical operation or meditation one’s environment should be purified, sterilized so to speak, so that only the purpose with which one has begun the operation or meditation can be invoked into one’s environment. To put it in more ‘New Age’ terms: Your aura needs to be cleansed before working any Magick.

A more modern view would be that one needs to be ‘centered’; i.e., before beginning any subjective working in which intense concentration is necessary one needs a method whereby one can become focused as a preliminary. Aleister Crowley cites a perfect example: “Sasaki Shigetsu tells us in his essay on Shinto that the Japanese are accustomed to clap their hands four times ‘to drive away evil spirits’. He explains that what really happens is that the sudden and sharp impact of the sound throws the mind into an alert activity which enables it to break loose from the obsession of the previous mood. It is aroused to apply itself aggressively to the ideals which had oppressed it.” 12 After prolonged use of the Pentagram Ritual one’s associations toward it in this direction can become strong & thus it can become a formidable tool to achieve the aforementioned state of mind.

To add to this, I quote here the explanatory material given in the Golden Dawn Neophyte 0=0 Knowledge Lecture:


  1. As a form of prayer the invoking13 ritual should be used in the morning, the banishing in the evening…
  2. As a protection against impure magnetism, the Banishing Ritual can be used to get rid of obsessing or disturbing thoughts. Give a mental image to your obsession and imagine it formulated before you. Project it out of your aura with the Saluting Sign of a Neophyte14, and when it is away about three feet, prevent its return with the Sign of Silence. 15

Now imagine the form in the East before you and do the Banishing Ritual of the Pentagram to disintegrate it, seeing it, in your mind’s eye, dissolving on the further side of your ring of flame.

  1. It can be used as an exercise in concentration. Seated in meditation or lying down, formulate yourself standing up in robes and holding a dagger. Put your consciousness in this form and go to the Make yourself ‘feel’ there by touching the wall, opening your eyes, stamping on the floor, etc.

Begin the ritual and go round the room mentally vibrating the words and trying to feel them as coming from the form.

Finish in the East and try to see your results in the Astral Light, then walk back and stand behind the head of your body and let yourself be reabsorbed.” 16


Normally, the chosen weapon for this ritual (despite the fact that the A.’.A.’. instruction ‘Liber O’, from which section O is taken, indicates the Wand) is the Dagger.  There are quite good reasons for this.

In the Formula of Tetragrammaton, the Four Elemental Weapons are attributed as follows:17

Yod י – Wand – Fire – Chokmah – Will/Thelema
He ה – Cup – Water – Binah – Understanding/Agape
Vau ו – Dagger – Air – Tiphareth – Intellect/Reason
He ה – Pantacle – Earth – Malkuth – Bodily consciousness, etc

In the ceremony, especially that of banishing, the general idea is to separate, to divide oneself from all that is without. By its very nature, banishing firmly asserts that separateness. The nature of the Reason is also to separate, to divide this from that, A from B, Yin from Yang, etc., as opposed to the all-embracing nature of the Cup, the divine Understanding of Binah (Agape—also the Great Whore) which takes in all without discrimination, seeing ALL as ONE.

The Dagger, which should be double-edged in order to assert its function as ‘that which divides’, is thus the most logical 18 weapon for use in any banishing ritual. To show a parallel from a very different system, I quote from a Tibetan author: “The magic dagger, also called a vajra 19(S. vajrakila; T. rDo-rje phur-pa), is an important ritual tool in the tantric rites of Tibet. Its handle is a vajra and it has a three-edged blade… The dagger is used in Tibet for ritual exorcism and annihilation of harmful and demonic beings, and especially of serpent-spirits.” 20

In the system of the Golden Dawn, the Zelator Adeptus Minor 5=6 fashioned and consecrated a Sword attributed to Geburah (or Mars). Many confuse this with the Dagger yet it is a completely different implement with a completely different purpose.  Make the distinction between these two very clear in your mind.


The so-called “Qabalistic Cross”, which precedes and ends the ritual, goes back to antiquity & is primarily what I was referring to in section II. The attribution of the Sephiroth 21 to the parts of the body are given below:

Kether – Sahasrara

Binah – Right hemisphere
Chokmah – Left hemisphere                                                                   

Geburah – Right shoulder      
Chesed –
Left shoulder

(Daath) – Throat Visuddhi

Tiphareth – Heart – Anahata

Hod – Right hip 
Netzach – Left hip
Yesod – Genitals – Svadistthana

Malkuth – Feet – Muladhara

Going back to section O (I: 1-5), we begin by touching the forehead (Kether) and vibrating AThH22  (pron. ‘AH-TAH) which means ‘unto Thee’ 23, touch the heart 24 & vibrate MLKVTh 25 (pron. ‘MAHL-KOOTH’), which means  ‘the  Kingdom’. Touch the right shoulder & vibrate VGBVRH 26 (pron. ‘VUH-G’VOORAH’), which means ‘& the Power’, touch the left shoulder & vibrate VGDVLH27 (pron. ‘VUH- G’DOOLAH’), which means ‘& the Glory’.

Clasp the hands over the heart & vibrate LOVLM 28, (pron. ‘LUH-OHLAHM’), Amen 29 (Ah-Mayn).

Not only does this simple rite affirm one as a Microcosm 30, it activates certain Sephiroth/Chakras within the ‘subtle body’ of the operator.

The difference between this & the ‘regular’ Christian Cross is that the left & right points are reversed: God, or rather one’s own divinity, is seen as outside oneself, rather than as oneself. This represents a vast change in the way in which one’s place in the Universe is seen.  Consider what the Hindus mean by ‘Namaste’.

As a Probationer 0=0 of A∴A∴ 31 I was taught to bypass the heart and intone Malkuth at the ‘phallus’ or genital area. This makes more sense as this asserts the Yesod-center & continues downward to the feet & thus the Malkuth-center. A counterpart  was  also  given  to  me  when I took the I° of Ordo Templi Orientis (‘Caliphate’) in which I was taught the same but before continuing to the Yesod- center to pause at the heart & intone ‘Aiwass’. This I’ve found myself unable to do for personal reasons but others might find the information useful. I personally feel that one should wait until one has been communicated a name by one’s own Holy Guardian Angel, rather than Crowley’s, but opinions are like assholes…

Traditionally, at each point one visualizes a brilliant white sphere of Light, with each passing from one to the other forming a great Calvary Cross upon the Operator extending from the forehead to the feet, and from shoulder to shoulder. 32


The first thing one notices (or at least the first thing I noticed!) is that the Four Quarters (i.e., North, South, East, West) are attributed to the Four Elements of antiquity in this ritual.  Why should a banishing ritual focus on the Four Elements?

The answer is simple: Everything conceivable can be attributed to these Four. For example, the Four Elements can be conceived as an extension of the the Three Qualities (Sulphur, Mercury, & Salt) of the Alchemists or the Three Gunas of Hinduism 33(Rajas, Sattva, Tamas). Or, to put it Qabalistically, IHV extended to IHVH. 34

The Signs of the Zodiac, the cards of the Tarot, the planets—virtually all things can be reduced to these Four in some way.35 Thus banishing only these Four can include all that is!

The Fifth is the ‘Element’ of “Spirit”, which seems to interpenetrate & bind the other Four together36. In the Hindu system we have the Four Tattwas37with a Fifth, ‘Akasha’, that seems to serve the same function. In the Qabalistic system they are as follows:

Spirit – Akasha – Tiphareth – ש
Fire – Tejas – Netzach – י
Water – Apas – Hod – ה
Air – Vayu – Yesod – ו
Earth – Prithivi – Malkuth38 –  ה

What happens is this: Beginning in the East the Operator banishes the Element of Air. He then turns to the South, which is deosil, or clockwise. But why? Isn’t this the traditional direction for invoking? Yet we see that first he invokes the ‘Archangel’ Raphael by vibrating the corresponding Divine Name IHVH39 He banishes by the form of pentagram chosen, yet invokes by the direction taken afterwards. This is supported by Jung: “… a leftward movement indicates movement towards the unconscious, while a rightward (clockwise) movement goes toward consciousness.” 40


According to Crowley41, one is supposed to be standing at the intersection of the Paths of Samekh (ס) & Pe(פ)42facing Tiphareth. This puts Tiphareth before you, Yesod behind you, Netzach on your right hand, & Hod on your left. You are facing East.

Or at least, that is how it seems. We must remember from section V that the old method of viewing the Tree of Life was just as we look at it on paper: The Universe is apart from us; yet instead a mirror-image as it were it is applied to ourselves: For example, Geburah is on our right shoulder, not the left, & so on. Thus, though Tiphareth is still before us & Yesod behind us, Hod is on our right, & with its Mercurial nature might be said to imply the fluidity, the very changeability, of Fire; & on your left is the Sephirah Netzach, to which is attributed Venus, the Goddess of Love. Germination stems from the consummation of that Love, & (to me) this implies Ceres or Demeter, Goddesses of the Earth. Yesod, of course, is attributed to the Moon which in old legends was said to shed dew at night, plus it controls the tides:  Thus Water.

To Tiphareth is attributed the Vau of Tetragrammaton43, or Air. 44 In the East the Operator traces the pentagram & vibrates 45 the Divine Name IHVH, at the same time visualizing strongly the ‘Archangel’ Raphael vast & far in the distance. Keeping the point of the Dagger in the center of the Pentagram, he traces a line around to the South, where he vibrates the Divine Name ADNI, at which time the Archangel Michael appears. He continues to the West, doing the same but vibrating the Divine Name AHIH, seeing Gabriel, & on to the North where he vibrates AGLA & sees Uriel 46, returning to the East. What is left is a circle of Light studded at the Four Quarters with blazing Pentagrams, while off in the distance, vast & forbidding, are the figures of the Archangels. The attributions of the Archangels are due to tradition & may be found in “The Golden Dawn” 47  as well as “777”. 48

The Operator provides the center of the Circle, &, as Jung 49 says regarding the point which is the center of the circle: “The point is most akin to the nature of light, and light is a simulacrum Dei.” 50 Remember, too, that the ancient Alchemical symbol of the Sun was a point within a Circle. 51

The Formula of Vibration may be found in ‘Liber O’ as well as in “The Golden Dawn”.


After the banishing of the Elements & the Vibration of the Divine Names, the Operator vocalizes aloud the appearance of the Archangels. This acts as a formal statement that he has achieved his purpose. Yet this sets into action another process: By the formation of the Circle & the formulation of the Pentagrams is created an infinite Column 52 extending above & below. The Circle in which he stands now forms the perimeter of a Hexagram in the Center of which he stands. 53 

He then repeats the Qabalistic Cross 54, but this time it is not a statement of intention but a statement of achievement: In this case it is actualized, rather than purposed. 


Throughout this essay I have tried to stick primarily with the usual instructions given to those new to this ritual; instructions which the magician is expected to build upon on his or her own. Yet I can really only advise on that which stems from my own experience, not that of others. Therefore I have decided to give a few pointers from my own experience, which goes back about 10 or 11 years at the time of this writing.

I’ve thought for some time that at the ‘Kether-point’, when one intones ‘AThH’, that perhaps on an advanced level one might should instead use the Divine Name ‘AHIH’, which is the Hebrew for “I am”. This implies  an identification between one & one’s Holy Guardian Angel. This is only a thought, & one which perhaps others might wish to carry further.

Also, I usually visualize a brilliant white sphere at the Kether center, a purple one at the Yesod center, a green one at Malkuth, a red one at Geburah, a blue one at Chesed, & finally, on this great Calvary Cross pointed with colored spheres of Light at its various points, composed itself of very brilliant white Light, there blooms a Rose at the center where one intones ‘Le-Olahm, Amen’.

As for the Divine Names, I’ve come to approach this in my own way as well: I’ve noticed that each is composed of four Hebrew letters. There is a way to pronounce these that makes each have three syllables, which is again a way of stating that which was discussed in section VI. IHVH I pronounce as ‘Yeh-ho-wah’; ADNI as ‘Ah-doh-naee’; AHIH as ‘Eh-heh-yeh’; & AGLA as ‘Ah-guh-lah’. We thus come back to the Four stemming from the Three: Divine Names of four  letters pronounced with three syllables each. 

There are many ways to visualize the Archangels. Some make a ‘picture’ using Yetziratic 55 correspondences from the Qabalah, some just see giant figures, etc. For myself, I tend to visualize them as vast, towering, figures, robed in the traditional color ascribed to the Element. The termination ‘AL’ I take to be great Wings behind them, & in the left hand of each a set of scales. 56 In their right hand they hold the Elemental Weapon appropriate. Thus Raphael has yellow robes with a great Sword, Michael red robes with Wand, Gabriel blue with Cup, and Uriel black (sometimes green) with a Disk. 

The matter of Vibration is more complex. In the First Knowledge Lecture given to the Neophyte of the Golden Dawn it says “The NAMES should be pronounced inwardly in the breath vibrating it as much as possible and feeling that the whole body throbs with the sound and send out a wave of vibration directed to the ends of the quarter.” This is only a preliminary instruction. The full formula wasn’t given until the Zelator Adeptus Minor 5=6 grade in an explanatory lecture on the Neophyte ceremony called “Z.1” 57. It states:

“Let the Adept, standing upright, his arms stretched out in the form of a Calvary Cross, vibrate a Divine Name, bringing with the formulation thereof a deep inspiration into the lungs. Let him retain the breath, mentally pronouncing the Name in his Heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past Yesod, but not resting there, but taking his physical life for a material basis, send it into his feet. There he shall again momentarily formulate the Name—then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that Divine Name. He will send his breath steadily forward into the Universe so as to awake the corresponding forces of the Name in the Outer World. Standing with arms out in the form of a Cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in ‘The Sign of the Enterer’58 while vibrating the Name out into the Universe. On completing this, make the ‘Sign of Silence’ 59 and remain still, contemplating the Force you have invoked.

This is the secret traditional mode of pronouncing the Divine Names by vibration, but let the Adept beware that he applies it only to the Divine Names of the Gods. If he does this thing ignorantly in working with Elemental or Demonic Names, he may bring into himself terrible force of Evil and Obsession. The Method described is called ‘The Vibratory Formula of the Middle Pillar’.” 60 

This implies that ONLY the Divine Names of the Quarters are to be vibrated in this manner (should you choose to utilize it) while the Names of the Archangels, etc., are to be vibrated in the ordinary manner. 


Thus far concerning the Lesser Ritual of the Pentagram. In the Golden Dawn another, more complex ritual called the Greater Ritual of the Pentagram was given, for the specific invocation of the Elements, or to invoke or banish Zodiacal Signs according to which triplicity they belonged.61 Another, one might say “higher frequency”, all-purpose banishing pentagram ritual was written by Aleister Crowley for the A∴A∴ entitled ‘Liber XXV: The Star Ruby’, of which there are two forms: An earlier & a later.62

Another, more controversial, pentagram ritual is also an ins A∴A∴ instruction: ‘Liber V vel Reguli’.  On this I have no comment at the moment.

The impact of this ritual is great, going even into the Neo-pagan community in some form or another. Once adopted & used for any amount of time, it is unlikely you will ever cease to find something new. I nearly always come away with a more profound understanding of this wonderful rite, as of myself. 63    


“The Law is for All”, by Aleister Crowley “The Holy Books of Thelema”
“The Equinox III:10”
“The Equinox IV:1 Commentaries on the Holy Books and Other Papers” “The Equinox IV:2 The Vision and the Voice”
“Liber Aleph: The Book of Wisdom or Folly”
“Magick: Liber ABA, Book IV”, by Aleister Crowley, et al.

1 From ‘Liber O’, in “Magick”, by A. Crowley, app.VII (Weiser, 1994)
2 Drawn from the lower left-hand point roughly at the left hip upwards to the very top at roughly the forehead (arm extended to the utmost either with the Weapon or the Ficus, which is the thumb between the index & second fingers) & on around until you return to the original point. The Pentagrams should be visualized in brilliant white Light.
3 See section IV.
יהוה 4
אדני 5
אהיה 6
אגלא 7
8 See section V.
9 “The Middle Pillar”, by Israel Regardie, ed. Chic & Sandra T. Cicero, part 2, chap. 9 (Llewellyn, 1998)
10 “Transcendental Magic”, by Eliphas Levi, trans. A. E. Waite, part 2, chap. 4 (Weiser, 1992)
11 See “The Greatness that was Babylon”, by H. W. F. Saggs (Mentor, 1968)
12 “Magick”, by A. Crowley, part 3, chap. X (Weiser, 1994)
13 Begin from the top point, going counterclockwise to the lower left-hand point, etc.  See note 2.
14 “…advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are in the typical position of the God Horus…”,, A. Crowley; see note 1.
15 Stand straight up, placing the right forefinger on the lips—the God Harpocrates, the passive form of Horus.
16 “First Knowledge Lecture” in “The Golden Dawn”, ed. Israel Regardie (Llewellyn, 1992). Some of the ‘Flying Rolls’ published in “Ritual Magic of the Golden Dawn”, ed. Francis King (Destiny, 1997) might also prove useful. 17 Here it is assumed, for practical reasons, that the reader has some knowledge of the Qabalah.
18 No pun intended!
19 San., “Lightning Bolt”; the Tibetan equivalent is ‘Dorje’, & this was also the name of a ritual tool in itself.
20 Detlef Ingo Lauf, “Secret Doctrines of the Tibetan Book of the Dead”, trans. Graham Parkes, III:2:G (Shambhala, 1977).
21 See note 17.  There are also correspondences from Kundalini-Yoga given here.
22 אתה
23 See section IX.
24 See below.
מלכות 25
וגבורה 26
וגדולה 27
לעולם 28
29 אמן
30  See note 17.
31 In the Gunther/Breeze/Starr lineage, accepted by the ‘Caliphate’ O.T.O. as the only legitimate A.’.A.’. lineage.
32 See section IX.
33 See the “Bhagavad-Gita” chap. XIV; also “The Serpent Power”, by Arthur Avalon, Intro., chap. III (Dover, 1974). For the Three “Qualities” or “Principles” of the Alchemists see Regardie, ibid., “Second Knowledge Lecture”, as
well as Alchemical literature in general such as is to be found in “Collectanea Hermetica”, ed. W. W. Westcott (Weiser, 1998).  The Alchemical writings of C. G. Jung are also of immense value.
34 See Jung regarding “the Axiom of Maria Prophetissa”, passim.
35 See Regardie, ibid., “First”, “Second”, & “Third Knowledge Lectures”; as well as “Three Books of Occult Philosophy” by Henry Cornelius Agrippa [1531], trans. James Freake, ed. Donald Tyson, app. III (Llewellyn, 1993). 36 There is much on this given in the grade of S. in O.Z.I.
37 See Avalon, ibid., as well as Regardie, ibid., “Vol. IV, Book 7:  Tattwas of the Eastern School”.
38 See note 17.
39 See section IX.
40 “Mandala Symbolism”, by C. G. Jung, ‘A Study in the Process of Individuation’ ,trans. R.F.C. Hull (Princeton/Bollingen, 1972). In my own words, widdershins = banish, or make less conscious; deosil = invoke, or bring into consciousness.
41 “Notes on the Ritual of the Pentagram”, by A. Crowley; private O.T.O. material; published in “The Magick of Thelema”, by Lon Milo DuQuette IX* (Weiser, 1993).
42 Refer to the Tree of Life diagram in section V throughout this explanation.
43 See section IV.
44 There is an apparent contradiction here with the above table. The Qabalah has reasons (usually) for its inconsistencies, which usually are due to context & the application of its correspondences.
45 The technique of ‘Vibration’ will be dealt with in section IX.
46 The proper spellings of the Names of the Archangels are as follows, in the order they occur near the end of the ritual: רפאל, גבריאל, מיכאל, אוריאל. Notice that the Archangels representing the Active Elements of Air & Fire end in אל (pron. ‘AIL’) while those of the Passives end in יאל. Could there be a reason for this? אל is the God-name of Chesed, the paternalistic, male-oriented Sephirah attributed to Jupiter, the Father. יאל is 41, אם (pron. as in Eng. ‘aim’), the Mother (Or even ‘MA’ as a recurrent phoneme for ‘mother’ throughout the majority of Indo-European languages—Sanskrit mâtâ, Greek μητηρ, Latin mater, Gaelic màthair, etc.; see also the ‘Indo-European Roots Appendix’ to “The American Heritage College Dictionary”, Third Edition (Houghton-Mifflin, 1993) under the entry ‘māter-‘.  Even non-Indo-European tongues seem to have this:  Note Ancient Egyptian ‘muθ’). אל, moreover, in its pronunciation as ‘el’, is a Biblical Hebrew preposition meaning ‘to, towards’—giving the idea of projection which is certainly an ‘active’ concept.  Pronounced as ‘al’ it can serve as a preposition meaning ‘no, not’, the same as the word לא (pron. ‘loh’), meaning the same thing. See “Teach Yourself Biblical Hebrew”, by R. K. Harrison (NTC, 1993).
47 Regardie, ibid. “Fifth Knowledge Lecture”.
48 “777 & Other Qabalistic Writings”, A. Crowley, (Weiser, 1993), Table II, Col. LIX.
49 ‘Paracelsus as a Spiritual Phenomenon’, chap. 2, section F, in “Alchemical Studies”, trans. R. F. C. Hull (Bollingen/Princeton, 1983).
50 Lat.,”Image of God”.
51 A. Crowley hypothesized that this was the original form of the Greek letter Theta θ, equivalent to the Hebrew letter Teth ט, both of which are attributed to Atu XI, ‘Lust’, in the Tarot.
52 The Mahalingam?
53 “It flames both above & beneath the magus, who is thus in a cube of 4 pentagrams and 2 hexagrams, 32 points in all.  And 32 is אהיהוה , the sacred word that expresses the Unity of the Highest and the Human.”—Crowley, ‘The Palace of the World’, in “The Collected Works of Aleister Crowley” (Yogi, 1905).
54 See section V.
55  See note 17.
56 A = א = Air = Wings; L = ל =Libra = Scales.
57 Regardie, ibid., Book V.
58  See note 14.
59  See note 15.
60  See note 57.  All italics in original.  See also note 1.
61 In the A.’.A.’. the invocation & banishing of Zodiacal Signs was relegated to the Hexagram Ritual, being Macrocosmic.
62 There is, at the time of this writing, a paper on this ritual in preparation.
63 See “Liber Aleph”, chap. 108, A. Crowley (Weiser, 1992).