This ritual is considered by many to be a basic preliminary to any other magical work, so much that it was the only ritual, beside initiation rituals, taught to members of the Golden Dawn before they advanced to the Inner Order. The ritual is highly dynamic, using gesture, visualization and the pronunciation of certain words of power, combining prayer and invocation as well as clearing and preparing a space for further magical or meditative work. The text originated as a Jewish prayer, as documented by R. However a modern approach might include the following: An altar in the center of the ritual space, upon which are placed instruments representing the four elements. A tau robe or other suitable ritual garb worn by the magician.
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Internet Book of Shadows, Various Authors , , at sacred-texts. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism.
Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors.
To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance.
Intent of the Ritual The real action of a magick ritual takes place in the mind. Ritual is a form of moving meditation. The effect is also primarily psychological. Many would say that the effect of the LBR is a fortified and cleansed area on the astral plane, which they think is as real as Hoboken, if not more so. One is made at home in the mystical realm, protected from lurkers and phantasms by strongly imagined wards. This solace from mundane experience is a precondition for more serious works of meditation or ritual, but it can also form a healthy part of the life of the mind by itself.
Touching the forehead, say "Ateh Unto Thee. Say i. Repeat steps i to v , the "Qabalistic Cross. Use whatever pronunciation you prefer, or a different name altogether. Politics of the Ritual With practice, you will no doubt come up with your own style of performance, and your own different symbolism for ritual acts. Different people do rituals as differently as actors play parts, even though the lines and motions may be fundamentally the same.
The alternative is an authoritarian, dogmatic horror which is alien to the deep occult understanding of religion, but is still common in magical groups. Slavish imitation will get you nowhere in Magick -- except, perhaps, to some high spiritual degree! The Christianity -- or at least angelic monotheism -- of the ritual symbolism may give a start to some. Many of us involved in occultism have strongly negative feelings about Christianity.
These are perhaps justified, but there are a few saving graces here. First, as with any ritual, you should feel free to make it yours, to mess around with it. It is perfectly legitimate to substitute cognate symbols at any time. For a beginner, it will be easiest simply to use an existing ritual form in order to explore the meaning of a banishing ritual.
For instance, Neo-Pagans use a highly reified form of the same basic ritual in many of their traditions, but with non-Christian deities, spirits, and heros at the quarters.
Aleister Crowley wrote a new version which made the performance more dancelike, and used the names of Thelemic deities and officers rather than monotheist gods and angels. My private version, called "Opening the Threshold", is entirely atheistic and philosophical. In any case, of those people who so abhor Christianity, how many have looked at some of the practices of historical pagans in Europe, Asia, Africa and the Americas? No religion should ever be "accepted" by an occultist.
By this standard, Christianity looks about as good as any other religion. Without this standard and by factoring in historical excesses and power plays, almost all known religions look just about as bad as Christianity. In other words, someone who will happily use Norse gods, Arthurian heroes, Taoist immortals, Voudoun loas, or what have you in rituals, but will never touch a Christian angel, is guilty of the same narrowness he or she probably imparts to the Christians.
This is difficult to describe, but easy to recognize. There is a feeling of presence in one of these charged warding images -- though not necessarily a feeling of true externality or separate intelligence.
Weare told to "vibrate" the names. The description and illustration of the "vibration" given in Liber O have been known to mislead people into hilarious postures. What the picture most resembles is the skulking monster from the movie The Mummy. To the modern eye, it is remarkable how truly unclear a photograph can be.
Vibration phase i -- The Sign of the Enterer 1. Stand upright. Blow all the air out of your lungs. Hold your arms straight out at your sides. Close your eyes and inhale nasally, imagining that the breath is the name. The exact nature of this imagination differs from person to person. Thus, you imagine yourself inhaling the name into your lungs. As you inhale, sweep your forearms smoothly and deliberately up so that your fists rest on your temples. Imagine the breath moving down through your torso slowly, and through your pelvis, your legs, and finally to the soles of your feet.
The instant the inhaled vibrational name hits the soles of your feet, imagine it rushing back up and out. Simultaneously, throw yourself forward, thrusting your left foot forward about twelve inches or thirty centimeters and catching yourself on it.
Your hands shoot forward, together, like a diver. You bend forward at the waist so that your torso winds up parallel to the floor. The air in your lungs should be blown out through your nose at the same time, but imagine the name shooting out straight ahead. Steps are known as the Sign of the Enterer, or of Horus.
This symbolizes powerful active energy. The Enterer should be something of a "rush". The vibrational name is projected outwards into more tangible manifestation -- in this case, in the pentagrams of the LBR, which are charged by the force of the projected god-names. It is highly inadvisable to omit the portion of step 4b which reads "catching yourself on it.
Vibration phase ii -- The Sign of Silence 5 5. Finally, withdraw into a standing position, left arm hanging at your side, right forefinger on lips, left foot pointing ninety degrees out from the body. Step 5 is called the Sign of Silence, or of Harpocrates. This Egyptian god was mistakenly believed at the turn of the century to pertain to silence, because his finger or thumb was touching his lips. Harpocrates was the god of the Sun at dawn, and so symbolizes wonder, beauty, potential, growth.
So, step 5 may be done in this academically corrected light instead. However, the "hush" gesture of the Golden Dawn Sign of Silence is adequate for the modern occultist, even if deprived of A Divine Identification. It is a common gesture, at least in the European culture, meaning silence. The Invocation The pentagrams are given form by the drawing, life by the vibration, identity by the four-part prayer of steps x to xiv.
Some people do very elaborate visualizations of angelic guardians on each of xi to xiv. Because of my tragic personal deficiencies, I am content with strong feelings of presence, identity, and divinity in each of the four directions. A horizontal cross is built up step by step as you say, "Before me Raphael", etc, with you at the center; and the position of your arms forms a vertical cross, a renewal of the Qabalistic Cross from the start of the ritual.
You may feel a quite peculiar rising and expansion when both of these crosses are formulated. One has become the center of the geometry of the space, and it is like a little world in itself, cut adrift from the mundane currents of everyday experience.
Steps xv and xvi are when the real banishing takes place, during "For about me flames the pentagram, and in the column stands the six-rayed star. After this is done, the invoked "archangels" maintain the banishing effect, guarding in all four directions.
Of course this talk of angels is all bullshit -- the importance lies in the psychological effect. Whether there "really is" an archangel standing there keeping out inimical spirits is not important. The "feeling of cleanliness" is what matters. Concluding Cross The final Qabalistic Cross is an affirmation of the completeness and symmetry of the ritual, and also a new self-consecration. This is more efficacious than the previous Cross because it is done in a banished environment.
One is now ready to do a formal invocation, an evocation, a meditation, or whatever the overall purpose may be. The LBR is a preliminary ceremony, although it has a beneficial effect in itself. It can profitably be done as a stand-alone ritual, but you should move on. The LBR should keep away the horrible ickies that turn so many novices away from Magick. Its mastery is a first step to adeptship.
On the Lesser Banishing Ritual of the Pentagram
Say i. Pronounce: Yeh-ho-vah, Ad-oh-nye, Eh-hee-eh, Ahg-lah. Some folks substitute the name of their own HGA, or, choose to remain silent when touching or passing over this point. There are visualizations individuals have added which are not written in Liber O. And across ones body from Geburah to Gedulah, creating a cross of light. And that one remains large during the ritual.
The LBRP: Lesser Banishing Ritual of the Pentagram
Internet Book of Shadows, Various Authors , , at sacred-texts. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism. Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors. To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance.
Lesser banishing ritual of the pentagram
By using this service, some information may be shared with YouTube. Raphael, Gabriel, Michael, Auriel. The sign of silence is simply putting your left index finger over your lips as you step back after the sign of the center, as if you were telling someone to "shh" Thanks! Vibrations should be said loudly and clearly, and with a monotonous voice that you should imagine is echoing powerfully throughout the universe. When tracing your pentagrams in the quarters, you are moving in a clockwise direction. When you vibrate these names, feel the power and energy of the divine name running through your fingertips and into the pentagrams.
Lesser Ritual of the Pentagram
The pentagram is most often associated with neo-Paganism but it was used in many different traditions including Christian magic. It is also used at the beginning and ending of magical rites. It originates from ceremonial magic orders including the Golden Dawn. It does help, however, if you are comfortable with the Hebrew language used in the ritual. Ritual Structure and Vibrating the Words Below is the basic structure of the ritual. This includes instructions to vibrate certain words. This means to intone them by taking a deep breath in and on the exhale slowly saying the word as if in a chant.