Do what thou wilt shall be the whole of the Law.

Introduction.

The hexagram ritual is required for any serious working. The Great Work happens in the space consecrated by the Hexagram. Work done under the auspices of the Pentagram may be supportive, but it is ultimately the realm of man and the material world. The hexagram is the realm of god and the spirit.

To put it another way, the pentagram raises one to the cross of the elements to allow one to exert force over Netzach, Hod, and Yesod. These, in turn, influence Malkuth. The hexagram rite places you in Tiphareth which is a far more stable location, being a sephirah. In addition, it brings in the energy of Geburah and Chesed. Even the supernals bring their influence down through the abyss.

The pentagram ritual is below the Veil of Parkoreth. The hexagram ritual is performed from the place of Knowledge and Conversation of one’s Holy Guardian Angel.

The importance of the hexagram ritual is shown by its inclusion in Liber O¹, the primary introductory text for Thelemic magick. Essentially, the hexagram ritual is in the same tier as learning how to assume a god-form, vibrate a holy name, perform the pentagram ritual, and of learning the basics of Astral Projection.

Crowley’s primary source for Hermetica was the Golden Dawn, and the Golden Dawn does have a hexagram ritual. In my copy of Regardie’s The Golden Dawn, it can be found on pages 287-299.² As David Cherubim points out in his commentary on his version of the ritual. The original Golden Dawn hexagram ritual begins and ends with a Qabalistic Cross identical to the Pentagram Ritual. Crowley changed this to the “Analysis of the Key Word”. This text is lifted from the Golden Dawn’s Adeptus Minor ritual³ (i.e., Tiphareth).

Basic Format of the Ritual

The rituals of the hexagram, both Lesser and Greater, follow a threefold format of “Analysis of the Key Word” (included the Signs +LVX), Invocation of the Quarters, followed by another “Analysis of the Key Word” to close.

The hexagram is a six-pointed star made of two triangles, one pointing down, the other pointing up. Each point is attributed to a planet, with the center being reserved for the sun. The planet for each point corresponds to whichever planet governs the sephirah to which that point would correspond on The Tree of Life with Tiphareth being its center. Starting at the bottom-most point, we have the Moon, Luna, attributed to Yesod. The Lower Right would be Venus, then Jupiter. The top point would be Saturn as the only sephirah in the supernal triad to have a planet. The top left corresponds to Geburah and thus Mars. Below that is the planet Mercury. We will discuss these in greater detail in the section on planetary and zodiacal hexagrams for the Greater Hexagram Rite.

The Signs +LVX

The Signs +LVX are given immediately after the Analysis of the Keyword. They are also referred to as L.V.X., Lux, or the Signs of Light. They, along with the god-forms for the Greater and Supreme Pentagram Rituals, are given at the beginning of Liber O⁴.

The traditional names for these signs are:

• + : Feet together, back straight, arms straight out to the sides, forming a cross. This is “The Sign of Osiris Slain.”

• L : A bit difficult to describe. Stand on the left foot. Bend the right knee back so that the toes are touching the ground. The right arm extends to the right, upper arm parallel to the ground, bending upward 90° at the elbow. The head is looking down the left arm which is also a 90° bend, but downward. It is called “The Sign of the Mourning of Isis.”

• V : Feet together, back straight, arms straight pointing upwards at 30° from spine (making arms into a 60° angle) and being “The Sign of Apophis and Typhon.”

• X : Feet together, back straight, cross the arms over the chest, bow head, and we have “The Sign of Osiris Risen.”

As we shall see, the commands from Liber AL⁵ to find new symbols (II:55) and to cleanse the rituals (I:49, II:5) will come into play later.

The Elemental Hexagrams

The Lesser Rite uses the Elemental Hexagrams. All are drawn starting with the uppermost point of the upward pointing triangle for the first, then from the apex of the second triangle. Invoking hexagrams are drawn clockwise, or doesil, and banishing hexagrams are drawn counter-clockwise, or widdershins. The Elemental Hexagrams are

• Fire: East: Two upright triangles with the apex of the second triangle located in the center of the first.

• Earth: South: The traditional interlocked hexagram.

• Air: West: The two triangles share a common base. A diamond with a horizontal line in the center.

• Water: North: The two triangles share a common apex. I think it looks like a goblet or grail.

ARARITA

Both the Lesser and Greater Rituals of the Hexagram make use of the term ARARITA. ARARITA is notariqon, that is, a Qabalistic acronym, for the Hebrew phrase “Achad Rosh Achdotho Rosh Ichudo Temurato Achad⁶” or “Achad Rayshethoh, Achad Resh Yechidathoh, Temurathoh Achod⁷.” Since I am not well-versed in actual Hebrew, I am unsure which of these two offered phrases is correct. The point is moot as I have, as yet, to find a ritual that uses the entire phrase. Regardless, the meaning of the phrase for which ARARITA is an acronym is, “One is His beginning, One is His individuality, His permutation is One.” 

Each letter has its own planetary attribution. The Golden Dawn attributions are, in order, Saturn, Jupiter, Mars, Sol, Venus, Mercury, and Luna. Note: this is just the standard Qabalistic ordering of the planets on the Tree of Life. Crowley, probably offended by the asymmetry of this arrangement, changed the attributions to place the three Alephs at Saturn, Venus, and Mercury. This places them all on the upright triangle. The descending triangle is formed with the two Reshes being at Jupiter and Mars, with the Tav being at Luna. Since Thelemic Magick is about Harmony and the Way, I find Crowley’s attributions more aesthetically pleasing in both an emotional and intellectual sense⁸.

Script for Lesser Hexagram Ritual

The following script for the Lesser Hexagram Ritual is adapted from Liber O⁹.

The Lesser Ritual of the Hexagram.

1. Analysis of the Keyword

   1. Stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line.

   2. Face East and say:

      1. I.N.R.I.

      2. Yod, Noon, Resh, Yod.

      3. Virgo: Isis, Mighty Mother.

      4. Scorpio: Apophis, Destroyer

      5. Sol: Osiris, Slain and Risen.

      6. Isis, Apophis, Osiris.

      7. IAO [Vibrate]

   3. Extend the arms in the form of a cross, and say: “The Sign of Osiris Slain.”

   4. Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say, “The Sign of the Mourning of Isis.”

   5. Raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say, “The Sign of Apophis and Typhon.”

   6. Cross the arms on the breast, and bow the head and say, “The Sign of Osiris Risen.”

   7. Extend the arms again making the Sign of Osiris Slain and cross them again to form the Sign of Osiris Risen saying: “L.V.X., Lux, the Light of the Cross”.

2. Invocation of the Quarters.

   1. With the magical weapon trace the Hexagram of Fire in the East, vibrating, “ARARITA.”

   2. Trace the Hexagram of Earth in the South, vibrating, “ARARITA.”

   3. Trace the Hexagram of Air in the West, vibrating, “ARARITA.”

   4. Trace the hexagram of Water in the North, vibrating, “ARARITA.”

3. Repeat part one, “Analysis of the Keyword.”

Difference between Greater and Lesser Hexagram Rituals

While preparing this script, a question came up on Reddit¹⁰ regarding the Greater Hexagram Ritual. This resulted in a dialog with a user by the name of “automaticbiographies.” After some research, both in Regardie’s The Golden Dawn and online, primarily the blog “Within the Pyramid¹¹” which has a post on the topic, I discovered that I was actually wrong, but now that I have realized it, I am now correct, and one step closer to perfection. Truth is found in the Rubble of Falsehood. Anyway, in my defense, all I had when I crafted my interpretation was a copy of Liber O from Gems from the Equinox.

My interpretation of “In all cases use a conjuration first with ARARITA, and next with the name of the God...” was that, in a manner similar to the Greater Pentagram Ritual, one utilized two hexagrams per quarter. The first would be the elemental hexagram, charged with ARARITA, and the second would be the planetary hexagram, charged with the appropriate God-name. Liber O is a bit ambiguous.

However, in Regardie’s The Golden Dawn, on page 299, in an addendum, it tells us to vibrate the God-name + “ARARITA” + the letter for the planet in the word ARARITA. The whole ritual is very complicated, involving the elemental hexagrams being drawn from the planetary points, then the hexagram of the planet being done in the direction of the actual planet, etcetera. Anyone interested in all the details can look up the section in The Golden Dawn.

Fortunately, Crowley included the Hexagram Ritual when he corrected the rituals of “the old time.” All that is required is that one make the hexagram appropriate for the planet being invoked. For the Zodiac, one uses the hexagram for whichever of the traditional seven planets rules that sign (e.g., Leo would use Sol). The invocation of the Hexagram is done with the key-word ARARITA plus the appropriate god name (e.g., the hexagram of Leo would be “ARARITA YHVH ELOAH VE-DAATH”).

God-names and Planetary Hexagrams

The Hexagrams and God-names for the planets and Zodiacal signs are as follows¹²:

It should be noted that the Hebrew terms are gender neutral. I just used the title appropriate for the sex attributed to the planet in standard Western Hermeticism.

Hexagrams are traced clockwise to invoke and counter-clockwise to banish. One starts with the point corresponding to the appropriate planet or sign. One then traces the second triangle from the opposing point. For example, to trace the Hexagram for Venus, one would start with the right corner of the upward pointing triangle, then the left corner of the downward pointing triangle. Jupiter would start with the right corner of the downward pointing triangle and follow with the left corner of the upward pointing triangle. Please refer to the diagram for more detail.

Thelemic Variation of the Hexagram Ritual

There are two common variations variations for creating a Thelemic Hexagram Ritual. You may use either or both. The first one is to utilize a unicursal hexagram. I am not that thrilled with this approach. While the unicursal hexagram is commonly associated with Thelema, it, like the cross, predates the system that is known for using it. According to SymbolSage¹³, the first known use was in 1588 by Giordano Bruno in a paper titled “Essays upon the Mathematics of Mordente.” Feel free to use it and let us know if there are any changes in efficacy. I will stick to the triangles. If for no other reason, then to give some continuity from the lesser to the greater versions of the Hexagram Rite.

The version I prefer is for the attribution of “new symbols” as per AL II:55. I was first told about these attributions by the author Gerald del Campo back when I was a wee lad and still a member of the OTO. I believe he got it from David Cheribum, though he may have just pulled it from his own initiatory knowledge. In a previous version of this work, it was pointed out that the forms were pulled from the V°. This attribution can be confirmed in The Secret Rituals of the O.T.O. by Francis King¹⁴.

Essentially, these are changes made by Crowley. They may only be relevant to the V°, but I do not feel this to be the case. The new symbols for the signs +LVX are:

• + : “The Sign of ‘Orus.”

• L : “The Sign of the Dance of Asi.”

• V : “The Sign of the Joy of Iacchus.”

• X : “The Sign of the Blazing Star.”

Note that this would necessitate modifying the “Analysis of the Key Word.”

• I.N.R.I.

• Yod, Noon, Resh, Yod.

• Virgo: Iacchus, Holy Father.

• Scorpio: Asi, Holy Mother.

• Sol: ‘Orus, Holy Child.

• Iacchus, Asi, ‘Orus.

• IAO [Vibrate]

Conclusion

As you can see, the Hexagram Rite was modified rather heavily by Crowley to begin with. However, the version in Liber O retains its old aeonic symbolism in its Analysis of the Key-word. I doubt anyone failed to see the rather heavy-handed symbolism of Osiris being Jesus, Isis being Mary, and Typhon being Satan. Since the advent of the Law, this symbolism, while still valid, has lost its impact. Instead, we have the dialectical process of Male and Female uniting to create a Child. The Thelemic attributions of the +LVX Signs utilizes the new formula of the new aeon, the Aeon of Horus.

I have included scripts for both the Lesser and Greater Hexagram Rituals as appendices. For those listening to the video, they can be found on my Locals page, link is in the description.

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Truth is found in the rubble of falsehood.

Love is the law, love under will.

Do what thou wilt shall be the whole of the Law.

Introduction.

Books are important. The ability to read is the primary difference between the modern occultist and those who should seek a different path. Modernity has constructed life such that it is difficult to survive even if one chooses to find a guru and study at the feet of a master. Even should one find a guru, one will need to supplement any teachings by consulting books as references. After all, the master needs to eat as well. 

In Asimov’s Foundation, one of the signs of the decline of the empire was that its scholarship was little more than shuffling around the scholarship of prior generations of scholars. Direct experiential knowledge of the topic was ridiculed as unnecessary. A similar problem is present in many modern works of occultism.

Regardless, many books are published each year. I hope this review, and those which follow, might help to separate the wheat from the chaff. A version of this review was previously published in the Coph Nia Wand 2015 and on the Devil with Unity blog.

Living Thelema: A Review

David Shoemaker, the Chancellor of the International College of Thelema, has presented us with a Thelemic beginners text, Living Thelema (2013), which provides an overview of the introductory material in the Thelemic tradition. He begins with some comments on basic practices, moves on to some things that are more directly related to his A∴A∴ lineage, and ends with some advice on how to live a Thelemic life. This material is aimed at those drawn to Thelema, but who do not have significant exposure to the works of Aleister Crowley or occultism in general.

An Overview

I should probably begin by stating that I am not a fan of beginner books. They tend, by virtue of being targeted at beginners, to reduce the material to a ridiculously unusable level. They try to cover for their paucity of information by utilizing bland platitudes which are, far too often, nothing more than standard opinions culled from Western (typically American) society.

I am not claiming that Dr. Shoemaker avoids these pitfalls. However, I found them to be far less egregious than other books in this category. The fact that Dr. Shoemaker can actually write makes this book stand out from others of its kind.

Interestingly, I read an article from Correspondance journal, Volume III, 2015, on the tendency to psychologize occultism as I was preparing this review. The target of the article was Dr. Israel Regardie. [Plaisance. Israel Regardie and the Psychologization of Esoteric Discourse] Like Dr. Shoemaker, Dr. Regardie was a psychologist. It is only natural, perhaps, that the disturbing tendencies to sacralize psychology and psychologize occultism are also present in Living Thelema. For the most part, this trend is a potentiality, but it is something to be aware of — and to be on guard against..

The book itself is divided into three parts: Tools for the Journey, Perspectives on the Path of Attainment, and Life Outside the Temple. The first covers basic terminology and rituals. The second moves to a more theoretical framework, discussing tools such as tarot and alchemy within the initiatory framework of the A∴A∴. The final section is sacred psychology. I am not dismissing the value of psychology, nor am I saying that it is not important for the magician to be balanced. However, I do feel that there is a risk of conflating spirit and mind. While the maxim “As above, so below” is a given, we must not forget that one is above and the other below — or, to use language more in keeping with Shoemaker’s book, it is a mistake to restrict the neshemah by the rules of the ruach.

The Bad

While the author’s background in psychology casts an interesting slant on the material, I find his selection of what to include and what not to include more interesting. For starters, the book does not include an index. Any book without an index is difficult to use as a reference. This indicates to me that the work is not really intended for actual use. At best, it is intended as a one shot that can be easily discarded after being read.

Further, despite several locations where it would be wholly appropriate, there is no reference to De Cultu. In Part One, there are various sections detailing the practices appropriate for the beginner. The importance of these practices is given time and again in Crowley’s work, but are listed and presented most succinctly in De Cultu.

While it is phased in, which, to me, would erroneously imply that the work is dangerous and/or complicated, most of the elements from De Cultu are present in Part One of Shoemaker’s book. While I do not recall it being explicitly mentioned, I will just grant him the study of the Holy Books. He discusses Liber Resh, the pentagram rituals, astral work, and yoga. However, of the three Masses listed in De Cultu, only Liber XV, The Rite of the Gnostic Catholic Church, is discussed in Living Thelema. According to Crowley, a Eucharistic rite should be performed daily. The omission is doubly strange as the performance of the Eucharistic rite ties with several points that he elaborates upon in his section on getting started — specifically, points 1) magical hygiene, 2) calling/directing magical force, and 6) forging a link with one’s Holy Guardian Angel.

This omission is common. Either because of its solitary nature (which allows the magician to partake of the sacrament outside the group) or because of the minor use of blood, the Mass of the Phoenix has fallen from favor. I am not saying that Dr. Shoemaker has caved to social pressures by excluding this rite from his section on the Eucharist. It may be an honest oversight. Perhaps his lineage introduces this practice later. However, it is obvious that by not including the directions from Crowley as listed in De Cultu, he bypasses the supposed controversy altogether.

Another issue I have with this book is that, in chapter six, dealing with the hexagram rituals, Dr. Shoemaker tells us that the elemental attributions given by Crowley in Liber O are incorrect. He states that the elemental directions given are those valid within the Vault of the Golden Dawn and instructs the reader to use the attributions for the Lesser Pentagram Ritual. He gives no explanation as to why the attributions are not relevant outside the vault, nor does he cite any source that uses his elemental attributions. Given that the Hexagram Rite is on a higher plane (in the author’s parlance, macrocosmic rather than microcosmic), and that various pentagram rituals have different attributions (e.g., the Star Ruby puts Fire-Leo in the East rather than Air), I would think that some justification for this change would be warranted. As it stands, it seems that Dr. Shoemaker just decided Crowley was wrong and just grabbed the attributions of the Lesser Pentagram Ritual from habit.

The Good

Part Two is where this book becomes interesting. Part One is rather mechanical, covering the basics of De Cultu. Part Two is where we can see some of the authors own opinions and ideas. Two chapters which stand out are the chapter on the Tarot, as it relates to the System of Initiation within the A∴A∴, and the chapter on the Chakras. The first is a practical interpretation of the poetic form presented in Crowley’s The Wake World. As an example, one starts in Malkuth, the grade of Neophyte. Moving to Zelator, which is attributed to Yesod, the Neophyte’s tasks are related to the Universe card (which is attributed to the path leading from Malkuth to Yesod). The presentation is clear and useful.

In Dr. Shoemaker’s chapter on the chakras, he bypasses the whole energy vortex slant, which was popularized by the Theosophical/New Age movement, and instead focuses on their relationship to the sephirah, i.e., their symbolic meaning, and thus to the related A∴A∴ degrees. He does not discuss the chakras in relation to the OTO, instead referring the readers to the diagram in the Equinox III:10. While I may have practical reservations about the mapping of the Hindu system to the Hermetic Qabalah as put forth by Crowley, it is important to know them to understand what Crowley means when he refers to the chakras. Dr. Shoemaker’s refusal to regurgitate the New Age claptrap that has accreted on the doctrine is refreshing.

Conclusion

Altogether, Living Thelema is a beginner’s book and suffers from many of the problems that all beginners books seem to have. I don’t see it as having a significant reread factor. Further, Part One could have been greatly reduced without loss. The chapters on the HGA and True Will are useful since they define these terms as the author uses them. The chapter on Ritual Construction is undoubtedly useful for the beginner. The rest could be replaced by a copy of De Cultu with footnotes on where to find the practices described.

Part Two is the more interesting section, and I would have liked to see this section expanded. The weakest parts seem to be the chapters on Alchemy, in particular, the one titled 21st Century Alchemy. Part Three was a total wash for me. As I mentioned earlier, I find the intersection of psychology and occultism to be limiting for occultism and unfair for psychology.

As a beginners book, it will have more value for the true novice than others of its kind. Since I found something interesting, it is actually at the top of the list. If you are a beginner, by all means, buy this book. Just promise that you will actually read the referenced Crowley materials, which, despite rumors to the contrary, are not that difficult.

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Praxis: Pentagrams: Lesser, Greater, & Supreme

Do what thou wilt shall be the whole of the Law.

Introduction.

In “De Cultu” (Chapter 16 of Liber Aleph vel CXI (111): The Book of Wisdom or Folly), the third instruction reads “Neglect not the Performance of the Ritual of the Pentagram, and of the Assumption of the Form of Hoor-pa-Kraat.”

In order to be a proper Thelemite, according to the words of the founder, one must perform the pentagram ritual and assume the god form of Harpocrates, or the Sign of Silence. The text for the Pentagram Ritual is given in Liber O vel Manus et Sagittae sub figurâ VI (6), section IV (4). Both the Lesser and Greater forms are given. Sadly, the source for the Supreme Pentagram Ritual is still that confusing morass of text that was promulgated by the Golden Dawn. It can be found in Regardie’s book The Golden Dawn, “Volume III, Book Four: Primary Techniques of Magical Practice, and the Magical Weapons”. I have the consolidated paperback of 1990. It is on pages 280-6.

While Liber O is far easier to read, I’ve always found the section on the Greater Ritual of the Pentagram to be confusing. Maybe he felt some lingering attachments to his oaths. He gives step-by-step instructions for the Lesser ritual, but just dumps the Greater variant’s pentagrams and god names for the reader to plug and play. We will start with the Greater variant. We will then discuss the changes wrought to make it the Lesser variant, followed by the Supreme variant.

In the Steven Guth translation of The Book of Abramelin, Book Two, “The end of the second book of Abraham the Jew” (pp 102-3), we are told that Spirits are not impressed by ignorant and mindless repetitions of misunderstood phrases in foreign languages. Far better to speak in one’s native tongue.

Now, the use of an uncommon tongue, e.g., Latin, gives a sense of specialness, of sanctity, to an operation. Abraham instructs his son, who is the target for the book, that when using “holy words in the holy language” to be sure one knows what one is saying. “Always understand what you ask for and write.” Regardless of one’s use of Barbarous Tongues or Holy Language during these rites, be sure that the charge is in clear terms and in one’s own native tongue. We will look at the meanings of the various Hebraic & Enochian phrases before we wrap up.

Basic Format of the Ritual

All rituals of the pentagram, from Lesser to Supreme, follow a fourfold format of Qabalistic Cross, Invocation of the Quarters, a Call to the Archangels, and another Qabalistic Cross to close.

The Thelemic variation of the Pentagram rite is to include the name of one’s Holy Guardian Angel, if known, or Aiwass, if not. This would change the form of the cross from an equal armed cross to more of a Calvary Cross.

The pentagram itself is a five-pointed star drawn with one line. It is typically attributed to the elements. Starting at the lower right we have the active element of Fire. Moving counter-clockwise to the upper right, we have the passive element of Water. The top center point is given to Spirit. On the upper left, we have the active element of Air. Finally, we have the passive element of Earth on the lower left.

The ritual can use up to six variations of the pentagram. They are drawn based upon the elemental attribution of the various points. The invoking pentagrams are drawn toward the element in question. The banishing pentagrams are the exact opposite.

As an example, the invoking pentagram of Air is drawn starting from the point of Water (upper right). One moves across to the point of Air (upper left), down to Fire (lower right), up to Spirit (top), down to Earth (lower left), and back up to Water. I have seen some instruction that had one redraw the initial stroke (in this case, the line from Water to Air). I, personally, do not.

The banishing pentagram is done in the same manner, but the initial stroke is from Air to Water. The initial stroke to invoke Fire would be from Spirit to Fire. To banish would be from Fire to Spirit. Earth would be from Spirit to Earth and from Earth to Spirit. Water is invoked Air to Water and banished with Water to Air.

The pentagrams of Active and Passive Spirit follow a slightly different formula. Active Spirit is designated by connecting the active elements of Fire and Air. Passive Spirit is done by connecting the passive elements of Water and Earth. Invoking is done with an upward motion — Fire to Air or Earth to Water. Banishing is done with a downward motion — Air to Fire or Water to Earth.

There are six titles or names of god, one for each pentagram.

• • AHIH - Active Spirit;

  • AGLA - Passive Spirit;

  • YHVH - Air;

  • ALHIM - Fire;

  • AL - Water; and

  • ADNI - Earth.

We will now move to the actual script for The Thelemic Greater Ritual of the Pentagram. It is characterized by the usage of two pentagrams per quarter and their attendant god-names.

Greater Ritual of the Pentagram

It should be mentioned, that the simple word vibrate indicates a semi-complicated sequence. One inhales, makes the sign of the enterer and vibrates the name, and then makes the Sign of Silence, or Hoor-paar-kraat. I have heard vibrations done in both higher and lower pitches. Having been exposed to Tibetan chanting prior to practicing ceremonial magick, I prefer the lower pitches most times. With that, let us begin with the Greater Pentagram Ritual.

1. Touching the forehead say Ateh (Unto Thee).

2. Touching the breast say Aiwass (or the name of your HGA, if known).

3. Touching the groin say Malkuth (The Kingdom).

4. Touching the right shoulder, say ve-Geburah (and the Power).

5. Touching the left shoulder, say ve-Gedulah (and the Glory).

6. Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen).

7. Turning to the East make the pentagram of Active Spirit with the proper weapon (usually the Wand), make the sigil of spirit, and vibrate AHIH. Follow this with the pentagram of Air. Draw the sigil of Aquarius, and vibrate YHVH.

8. Turning to the South make the pentagram of Active Spirit, make the sigil of spirit, and vibrate AHIH. Follow this with the pentagram of Fire, draw the sigil of Leo, and vibrate ALHIM.

9. Turning to the West make the pentagram of Passive Spirit, make the sigil of spirit, and vibrate AGLA. Follow this with the pentagram of Water, draw the eagle sigil of Scorpio, and vibrate AL.

10. Turning to the North make the pentagram of Passive Spirit, make the sigil of spirit, and vibrate AGLA. Follow this with the pentagram of Earth, draw the sigil of Taurus, and say ADNI.

11. Extending the arms in the form of a Cross say:

    1. Before me Raphael;

    2. Behind me Gabriel;

    3. On my right hand Michael.

    4. On my left hand Auriel;

    5. For about me flames the Pentagram,

    6. And in the Column stands the six-rayed Star.

12. Repeat (i) to (vi), the Qabalistic Cross.

Comparing the Lesser, Greater, & Supreme Rituals

The Lesser Ritual of the Pentagram is a stripped down version of the Greater. All pentagram variations are reduced to one, the elemental pentagram of Earth without a sigil. Only one pentagram is made per quarter and the god names are compacted. We start with the first god-name, “YHWH,” and skip the intermediaries to the final god-name, “ADNI”. We then follow with the god-names of “AHIH” and “AGLA” for the elements of active and passive spirit, respectively.

The Supreme variation can be viewed as a superset of the Greater. It is little more than the Greater Pentagram Ritual with Enochian. When tracing the lines of the pentagrams, one vibrates the Enochian associated with the pentagrams for that quarter.

As an example, for the Eastern Quadrant, one would draw the pentagram of Active Spirit while vibrating “EXARP.” One would then draw the sigil of spirit and vibrate “AHIH.” Next is to draw the pentagram of Air while Vibrating “ORO IBAH AOZPI.” Finally, one would draw the sigil of Aquarius and vibrate “YHWH.”

The South, or Fire, would use “BITOM,” “AHIH,” “OIP TEAA PDOCE,” and “ALHIM.” To the West, that is, Water, “HCOMA,” “AGLA,” “MPH ARSL GAIOL,” and “AL.” Finally, North, or Earth, is “NANTA,” ”AGLA,” “MOR DIAL HCTGA,” and “ADONAI.” I will append the scripts for All Thelemic Pentagram Rituals to the end of this essay.

It should be noted that the signs of the enterer and of silence are only performed when vibrating the Hebrew. The Enochian is vibrated while making the motion of drawing the respective pentagram.

Translation of Enochian & Hebrew

As you can see, the Supreme ritual has three languages. For this essay we are working with the assumption that English is the native tongue. If one is not a native English speaker, then one should replace these portions with one’s native tongue, whether it is Spanish, Russian, or Japanese.

In addition to the native tongue, we have Hebrew and Enochian. Since the Hebrew is utilized in all three versions, we shall cover it first.

While the Lesser uses four names or titles of god, the Greater and Supreme use six. The Lesser uses the first and last of the titles for the quarters and the two titles associated with invoking spirit. These names, pronunciations and their meanings, are:

• AHIH: Eh-Hee-Eh: I am

• AGLA: Ah-Glah: which stands for the phrase “Ateh Gibor Le-olam Adonai”, which translates to “You Are Mighty Forever, My Lord.”

• YHVH: I have heard various pronunciations; Crowley gives “Ye-ho-wau”, though I prefer “Yah-weh”; some prefer to spell it with “Yod-Heh-Vav-Heh,” but since the actual acronym of AGLA is pronounced as a word, I feel that to spell YHVH is indicative of the operators dislike for Christianity and irrational; YHVH is the Tetragrammaton which represents creation, rebirth, masculine-Feminine, positive-negative, Yin-Yang, and the synthesis/progression of the four elements.

• ALHIM: Eh-low-heem: this is a plural used to represent Gods, Goddesses, Angels, and even Great Men.

• AL: Ehl: which means Lord God, or Supreme God.

• ADNI: Ah-doh-Nie: meaning My Lord, or, in Thelema, My Holy Guardian Angel.

One should note that AGLA contains Adonai, so an alternate reading of “Ateh Gibor Le-olam Adonai” could be “You Are Mighty Forever, My Angel.”

The Enochian follows a similar pattern, seeming to be titles rather than proper names. There are two broad schools of pronunciation. The first is the Golden Dawn method which adds a vowel to the consonants, much like Hebrew. As an example, the Enochian word spelled (in English transliteration) S-O-N-F, would be pronounced “SONuF”. The other, which seems to be supported by the Dee manuscripts, is to pronounce it like it is spelled, “Sonf.” I prefer the latter. I should also point out that I am not an expert on Enochian, so I will not be discussing the system in depth.

In the Supreme Ritual, each quarter has an element, and thus when drawing the pentagram of spirit, either active or passive, for that quadrant one vibrates the Enochian word designating the spiritual form of the element. These are:

• EXARP: Air of Spirit

• BITOM: Fire of Spirit

• HCOMA: Water of Spirit

• NANTA: Earth of Spirit

When drawing the elemental pentagrams for each quadrant, likewise vibrate the appropriate phrase. These are, in order:

• ORO IBAH AOZPI: You who cry aloud in the place of desolation.

• OIP TEAA PDOCE: You whose name is as it ever was.

• MPH ARSL GAIOL: You who are the first true creator, the horned one.

• MOR DIAL HCTGA: You who burn up iniquity without equal.

Note that each phrase follows the format of three letters, four letters, then five. I have endeavored to make my pronunciation indicative of this structure.

Playtime (Crafting Coherence for Insights)

As a fun exercise, we can craft meaningful phrases from the multiple languages used in each quarter.

• EXARP - EHIEH - ORO IBAH AOZPI - YHWH -> Air of Spirit, I am The one who cries aloud from the place of desolation, In the name Tetragrammaton

• BITOM - EHIEH - OIP TEAA PDOCE - ELOHIM -> Fire of Spirit, I am the one whose name is as it ever was, by the Gods

• HCOMA - AGLA - MPH ARSL GAIOL - EL -> Water of Spirit, who is Mighty Forever, my Angel! You Who Are the First True Creator, the Horned One, O God!

• NANTA - AGLA - MOR DIAL HCTGA - ADONAI -> Earth of Spirit, who is Mighty Forever, my Angel! You who burn up iniquity without equal, My Angel!

Such games are useful with occultism in general. However, just as with the associations crafted via Qabalistic tools, one should use caution in attributing any actual value until proven.

Conclusion

Hopefully, this will be of assistance in completing the third instruction of De Cultu. Knowledge of the meanings of the terms will increase the effectiveness of the rites. Personally, I perform the Supreme Ritual for my morning sequence. For Noon, Sunset, and Midnight I use the Lesser Ritual. I have included three appendices, one for each of the ritual scripts.

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I. Thelemic Lesser Pentagram Ritual

• Assume The Sign of Silence

• The Qabalistic Cross

  • Touch the forehead and say “Ateh” [Unto Thee]

  • Touch the breast and say “Aiwass” (or the name of your HGA) [My HGA]

  • Touch the groin and say “Malkuth” [The Kingdom]

  • Touch the right shoulder and say “ve-Geburah” [and the Power]

  • Touch the left shoulder and say “ve-Gedulah” [and the Glory]

  • Bring hands together at the breast and say “le-Olahm, amen” [to the ages, amen]

• The Pentagrams and the Names of God

  • In the East, make the Pentagram of Earth and vibrate “YHVH”

  • In the South, make the Pentagram of Earth and vibrate “ADNI”

  • In the West, make the Pentagram of Earth and vibrate “AHIH”

  • In the North, make the Pentagram of Earth and vibrate “AGLA”

• Call to the Archangels

  • Extend the arms to form a Cross and say:

    • Before me, Raphael;

    • Behind me, Gabriel;

    • On my right hand, Michael;

    • On my left hand, Auriel;

    • About me flames the Pentagram,

    • And in the column stands the six-rayed star

• Repeat the Qabalistic Cross

• Assume The Sign of Silence

II. Thelemic Greater Pentagram Ritual

• Assume The Sign of Silence

• The Qabalistic Cross

• • Touch the forehead and say “Ateh” [Unto Thee]

  • Touch the breast and say “Aiwass” (or the name of your HGA) [My HGA]

  • Touch the groin and say “Malkuth” [The Kingdom]

  • Touch the right shoulder and say “ve-Geburah” [and the Power]

  • Touch the left shoulder and say “ve-Gedulah” [and the Glory]

  • Bring hands together at the breast and say “le-Olahm, amen” [to the ages, amen]

• The Pentagrams and the Names of God

  • To the East

• • • Make the pentagram of Active Spirit

    • Make the sigil of spirit in its center

    • Vibrate “AHIH”

    • Make the pentagram of Air

• • • Make the sigil of Aquarius in its center

    • Vibrate “YHVH”

• • • To the South

• • • Make the pentagram of Active Spirit

    • Make the sigil of spirit in its center

    • Vibrate “AHIH”

    • Make the pentagram of Fire

• • • Make the sigil of Leo in its center

    • Vibrate “ALHIM”

• • • To the West

• • • Make the pentagram of Passive Spirit

    • Make the sigil of spirit in its center

    • Vibrate “AGLA”

    • Make the pentagram of Water

• • • Make the sigil of Scorpio (Eagle) in its center

    • Vibrate “AL”

• • • To the North

• • • Make the pentagram of Passive Spirit

    • Make the sigil of spirit in its center

    • Vibrate “AGLA”

    • Make the pentagram of Earth

• • • Make the sigil of Taurus in its center

    • Vibrate “ADNI”

• Call to the Archangels

  • Extend the arms to form a Cross and say:

    • Before me, Raphael;

    • Behind me, Gabriel;

    • On my right hand, Michael;

    • On my left hand, Auriel;

    • About me flames the Pentagram,

    • And in the column stands the six-rayed star

• Repeat the Qabalistic Cross

• Assume The Sign of Silence

III. Thelemic Supreme Pentagram Ritual

• Assume The Sign of Silence

• The Qabalistic Cross

  • Touch the forehead and say “Ateh” [Unto Thee]

  • Touch the breast and say “Aiwass” (or the name of your HGA) [My HGA]

  • Touch the groin and say “Malkuth” [The Kingdom]

  • Touch the right shoulder and say “ve-Geburah” [and the Power]

  • Touch the left shoulder and say “ve-Gedulah” [and the Glory]

  • Bring hands together at the breast and say “le-Olahm, amen” [to the ages, amen]

• The Pentagrams and the Names of God

  • To the East

• • • Make the pentagram of Active Spirit while vibrating “EXARP”

    • Make the sigil of spirit in its center

    • Vibrate “AHIH”

    • Make the pentagram of Air while vibrating “ORO IBAH AOZPI”

• • • Make the sigil of Aquarius in its center

    • Vibrate “YHVH”

• • • To the South

• • • Make the pentagram of Active Spirit while vibrating “BITOM”

    • Make the sigil of spirit in its center

    • Vibrate “AHIH”

    • Make the pentagram of Fire while vibrating “OIP TEAA PDOCE”

• • • Make the sigil of Leo in its center

    • Vibrate “ALHIM”

• • • To the West

• • • Make the pentagram of Passive Spirit while vibrating “HCOMA”

    • Make the sigil of spirit in its center

    • Vibrate “AGLA”

    • Make the pentagram of Water while vibrating “MPH ARSL GAIOL”

• • • Make the sigil of Scorpio (Eagle) in its center

    • Vibrate “AL”

• • • To the North

• • • Make the pentagram of Passive Spirit while vibrating “NANTA”

    • Make the sigil of spirit in its center

    • Vibrate “AGLA”

    • Make the pentagram of Earth while vibrating “MOR DIAL HCTGA”

• • • Make the sigil of Taurus in its center

    • Vibrate “ADNI”

• Call to the Archangels

  • Extend the arms to form a Cross and say:

    • Before me, Raphael;

    • Behind me, Gabriel;

    • On my right hand, Michael;

    • On my left hand, Auriel;

    • About me flames the Pentagram,

    • And in the column stands the six-rayed star

• Repeat the Qabalistic Cross

• Assume The Sign of Silence