#lesser invoking of the pentagram

[khaosritual]

[astroyongie]

ཐིཋྀ Back To The Sender Spell ཐིཋྀ

-> DISCLAIMER: this is NOT a beginners spell as it contains ritualistic steps. I won’t sugar coat the steps either because I believe one should do these spells with full knowledge and notion of their action, so they don’t get caught in their own game. However you can also read this post only for the fun and knowledge! Now into it!

-> what is this spell for?: this is a spell for people who have been hexed, cursed, under evil eye. It is a balanced spell, where you send all the negativity that a person/s have sent you back to them. Before doing this make sure that you are 100% sure of the people you are protecting yourself from. Make sure they had such intentions/done evil to you. If you do this to someone, and the person did nothing to you, you can either suffer repercussions or the spell will simply not work.

Step 1 - Protection

Before any ritual or spell you need to cleanse and protect yourself. Now depending on many, each one of you has their own way to protect themselves. Most commonly, people do specific protection spell work, doing prayers or rituals that they are used to do in their practice. So stick to that, you can simply do protection prayers, no need to go fancy.

I will share with you the one I usually do HOWEVER! This is a full ritual, and it is not advised for beginners to do this one. For this ritual I will simply post figures of the golden dawn book which I advise to any practitioner.

This is the qabalistic lesser ritual of the pentagram which can be used to protect the person who is performing it from outside energies and also energies they are invoking or banishing. In this case if you are advanced and want to try this, use the invoking first and the banishing at the end of the full back to sender ritual.

Draw a pentagram in the rightful way, big enough to sit in the middle and then follow the instructions

-> if you don’t work with Angels you just have to exchange their names with the deities or energies you work with. If you don’t work with anything, keep the Angel names instead. For deities remember to make offerings to them before engaging in this.

Step Two - The Preparation

-> first you need your ingredients. For this you will need: 3 black candles, a cauldron (+wood or hay to lit fire), matches, either pictures of the people who you sending this spell to or paper with their name wrote in black, a thread and scissors.

-> once you have it all choose your spot to do the spell. It can be outside on the ground or on a table. You have to draw a triangle in a circle like in the drawing I made down bellow. Add the three candles in each corner and the cauldron in the middle

If you work with any deity or angels you can put their sigils in the spaces BUT PLEASE! do not put down any Angel or demon sigils if this is your first spell or the first time you work with such entities. Instead you can put runes or other self made sigils or even nothing at all! Note: THE ONES IN THE EXAMPLE ARE FAKE THIS IS JUST TO SHOW HOW IT IS DONE DO NOT REPRODUCE THIS ONE

Step Three- The Spell

-> now that everyone is set we can start our spell work:

First you want to lit the candles

Second, you are going to grab the pictures/papers with the name, and tie a thread around it with the following incantation as you make a knot. This helps binding the person with your intention: (X can be exchanged by the name of your belief, eg: Jesus, Michael, Allah, Hekate, ect)

Exemple version

Mighty X, I decree and declare that every evil arrow sent by my enemies shall be sent back to the sender. Every arrow of blindness fired at my destiny, go back to the sender. Every arrow of poverty sent against me, go back to the sender. Every arrow of stagnation fired to arrest my destiny backfire, in X’ Name. O’ X, I decree and declare that any and every arrow of wickedness, be diverted back to the sender, in the Mighty name of X. Amen/Hail

You are free not to use this incantation and instead using another one you have or know. You can use more topical prayers instead, or do direct intentions and wishes as long as they make sense with sending back energy

Now take a moment to concentrate your energy. Close your eyes and visualize all the evil eye going back to where it came from. Use this moment to put intention into your work, to free yourself of rage and sadness. Make your personal prayer of request.

The lit the cauldron, make sure it’s burning. Then take the pictures, repeat the prayer or the intention while you use the candle flames to set the picture on fire. Throw it into the cauldron and repeat the process if you have more pictures. Let it burn completely and keep your vibration high and your intention set

DO NO WISH HARM! Wish Justice to be made and for evil eye to go back to the sender. Wishing harm will backfire

The spell is only finished once the fire in the cauldron stops

Step Four - The Ending

Once it’s done, close your session. Thank the spirits who you worked with, make a grateful speech and set intention.

Once the session is closed, you can stop the flames in the three master candles

Optional: for those who did the lesser pentagram ritual, make sure to do the banishing one as well to ensure closer and releasing the deities/entities

Clean your spell spot. The ashes on the Cauldron should either be disposed in a river either be buried underground

The end 🧚

-> and this was for the spell! Stay safe and please make your own research as well ❤️ again do not do this spell if you have no strong magical bases, have certainty of the evil eye sender and if you are seeking to harm people

[neotechnomagick]

The Intersection of NLP Eye Movement Integration and the Lesser Banishing Ritual of the Pentagram: A Comparative Analysis

Introduction

Neuro-Linguistic Programming (NLP) has long been associated with cognitive restructuring and psychotherapeutic interventions. One particularly compelling technique within NLP is Eye Movement Integration (EMI), which utilizes guided eye movements to access and integrate fragmented or traumatic memories. Simultaneously, the Lesser Banishing Ritual of the Pentagram (LBRP), a foundational ceremonial magick practice from the Western esoteric tradition, employs ritualized gestures and visualizations of pentagrams to clear and harmonize psychological and spiritual space. This essay explores the striking structural similarities between EMI and the LBRP and considers the possibility that both methods engage hemispheric synchronization and cognitive integration in analogous ways.

The Structure of EMI and LBRP

Eye Movement Integration (EMI) involves tracing figure-eight (∞) or infinity-loop movements with the eyes while engaging in conscious recall of emotionally charged experiences. According to NLP theories, this process activates both hemispheres of the brain, allowing for greater coherence in how memories are processed and reintegrated (Bandler & Grinder, 1982). EMI techniques suggest that deliberate movement across specific spatial axes stimulates neural pathways responsible for sensory and emotional integration (Ward, 2002).

Similarly, the LBRP involves a structured sequence of visualized pentagrams drawn in the cardinal directions, accompanied by divine names and ritual gestures. This sequence is designed to invoke protective forces and create a harmonized psychic field. According to the Golden Dawn tradition (Cicero, 1998), the act of tracing the pentagram is intended to engage multiple layers of cognition: visual-spatial processing, linguistic invocation, and kinesthetic anchoring.

Shared Cognitive and Psychological Mechanisms

Bilateral Stimulation and Neural Integration

Both EMI and LBRP involve movements across spatial dimensions that engage both brain hemispheres.

EMI’s horizontal and diagonal eye movements mimic the process of following the pentagram’s path in ritual, possibly facilitating left-right hemisphere synchronization (Bandler & Grinder, 1982).

Symbolic Encoding and Cognitive Anchoring

EMI often integrates positive resource states during the eye-tracing process, allowing new neurological connections to be formed. The LBRP similarly encodes protective and stabilizing forces into the practitioner’s consciousness through repeated use of divine names and pentagram tracings (Cicero, 1998).

The act of drawing a pentagram in ritual space may serve as an ‘anchor’ to a specific neurological or psychological state, much like NLP anchoring techniques (Hine, 1995).

Emotional and Energetic Reset

EMI is used to defragment and neutralize distressing memories, reducing their disruptive impact. The LBRP, in an esoteric context, serves to “banish” intrusive or unwanted energies, clearing space for more intentional psychological and spiritual work (Cicero, 1998).

Practitioners of both techniques report a sense of clarity, release, and heightened awareness following their use (Hine, 1995).

Implications for Technomagick and NLP Applications

The intersection of NLP and ceremonial magick suggests that structured, repetitive movement combined with intentional focus has profound cognitive and psychological effects. In a Neo-Technomagickal framework, this insight could lead to further experimentation with custom sigils designed for EMI-style integration, or AI-assisted visualization tools for ritual practice.

Future research could examine:

Whether specific geometries (e.g., pentagrams, hexagrams) in ritual movement impact cognitive processing similarly to NLP techniques.

The effectiveness of LBRP-derived rituals in clinical or self-development contexts, particularly for trauma resolution.

The potential for EEG and neurofeedback studies comparing EMI and ritualized eye-tracing methods.

Conclusion

While originating from vastly different paradigms, NLP’s EMI technique and the LBRP share fundamental principles of hemispheric integration, cognitive anchoring, and structured movement through symbolic space. Whether consciously designed or stumbled upon through esoteric practice, these methodologies hint at deep underlying mechanisms of the human mind’s capacity for self-regulation and transformation. Understanding their similarities provides an opportunity to bridge the domains of magick, psychology, and neuroscience, opening new avenues for exploration in both mystical and therapeutic contexts.

G/E/M (2025)

References

Bandler, R., & Grinder, J. (1982). Reframing: Neuro-Linguistic Programming and the Transformation of Meaning. Real People Press.

Cicero, C. & Cicero, S. T. (1998). Self-Initiation into the Golden Dawn Tradition. Llewellyn Publications.

Hine, P. (1995). Condensed Chaos: An Introduction to Chaos Magic. New Falcon Publications.

Ward, K. (2002). Mind Change Techniques to Keep the Change. NLP Resources.

[hadit93]

Hey there! Me again (sorry), with a follow up question to your last answer (thank you so much btw, I managed to find a PDF of a couple of the books you mentioned).

I'm a little confused as to where I should start in terms of practices such as the Middle Pillar and the LB/IRP? I've noticed that the books all advise the beginner to start with one of them before moving onto the next but they're inconsistent as to which one it should be.

Do you have any advice on this please?

Signed,

Slightly more confused but less overwhelmed Brit

One thing you are going to notice is that every person will recommend a different set of exercises in a different order. Even within magical orders there isn't really a standardised curriculum- every branch varies according to the experience of the people at the top.

I recommend beginning with the lesser ritual of the pentagram, in its banishing form primarily. Twice a day, sunrise and sunset preferably, but first thing in the morning and last thing at night will suffice. Do this for about a month, or until you feel you have gotten it memorised and can perform it fluidly.

After this I would then move on to the Middle Pillar ritual- make sure you also circulate the energy or ground it or use it in some way afterwards. Not all sources will include that information, but depending how sensitive you are you may not want to walk around with energy vibrating through the central channel. It can be used to fortify the aura/body of light.

To circulate I tend to move the energy clockwise with the breath, so down the right hand side with an out breath to the malkuth centre, then with the inhalation back to the crown centre. I do this 3-5 times. I then cycle it down the front and up the back. Then I wrap it around the body clockwise like a mummy to the top and see it explode back down to malkuth with the exhalation, then back up again. Then finally I drive it through the body directly up the central channel, into kether, explode (fortifying the aura as it travels back down to malkuth). After this I focus on the Tiphareth centre for a few deep breaths and end the exercise. Tiphareth is the balanced sephiroth and sphere in the body- the idea is balance with these rituals.

After this move on to experimenting with the lesser ritual of the pentagram in its invoking form. I personally think invoking really opens up the practitioner to awakening their psychic senses. You may find banishing falls to the way side a little. Most people recommend invoking in the morning and banishing at night. I say experiment and see what happens in your own case- this brings me to the last point.

Keeping a magical journal is imperative. You need to be recording how well you are performing these rituals, what effects you notice. both within the ritual and within your every day life. Then you can track trends and see what is working for you.

I have also written some blog posts that might help you:

This one is my post on the qabalistic cross section of the pentagram ritual.

This one is the pentagram ritual in theory.

This one is the pentagram ritual in practice.

[templeofthescarletstar]

Returning to the Craft: Five Ways to Reconnect

Because the next portion of our Qliphothic Church series will plunge into the realms of Binah—the Cosmic Mother and the birthplace of Babalon—I want to take my time with that chapter. Babalon plays a vital role in the Scarlet Star system (as the name Scarlet Star implies), so it deserves a careful and thorough exploration.

In the meantime, I’d like to answer a question one of my readers recently asked:

“What if you’ve taken a long break from the craft and are just getting back into it? Or what if you’ve never practiced at all and you’re just beginning your journey?”

Here are five foundational practices to help you reconnect or begin your path:

---

1. The Lesser Banishing Ritual of the Pentagram (LBRP)

Though traditionally called a banishing ritual, I personally view the LBRP as an invocation. It simultaneously creates a ceremonial circle and draws the Divine Source into yourself. Because the Divine Source encompasses the four elements, this ritual helps you align with them as well.

My only issue with the LBRP is its lack of a Divine Feminine aspect—something missing from most Western esoteric traditions. This is something our system is actively working to correct. By blending ceremonialism with witchcraft, we aim to heal and update what has become outdated and patriarchal.

In the meantime, you can work with the ritual as it is. If you're unfamiliar with it and not a member of my Patreon (where I’ve previously posted a breakdown), let me know in the comments and I’ll provide a full post next week.

---

2. Build Yourself a Witch’s Garden

It’s spring—plant some seeds! Or buy young plants from a nursery. Befriend your plants. Study their magical and medicinal properties using any texts you can find, from Pagan folklore to Western esotericism like Cornelius Agrippa.

Ask questions. You'll find that different sources assign different elemental and planetary correspondences to herbs, resins, and plants. Decide what resonates with you. Ask your plants. Work with their spirits. Conjure gnomes to tend your garden. Align your work with planetary hours and days.

Say prayers and mantras over your plants. Invoke spirits or archetypes connected to them—gods, goddesses, angels, or demons that rule the elements or planets associated with each plant. If you're working from a grimoire, start growing the herbs it calls for—you'll find your later work far more potent.

Take trips into nature. Forage. Leave offerings for the Fae. And speaking of the Fae—if you’re interested in conjuring them, I’ve got material from the Book of Oberon and could write a whole post on the subject. Just ask in the comments.

---

3. Work with the Elementals

The four elements are the foundation of both the physical and magical worlds. The spirits associated with them are:

Gnomes for Earth

Sylphs for Air

Undines for Water

Salamanders for Fire (Be careful—especially with fire!)

All elementals require respect, but fire, in particular, can quickly become dangerous if left unchecked.

I’ve posted the sigils of the Elemental Kings on my Patreon (and yes, another example of Western esotericism’s misogyny—something we’ll address later). If you’d like me to write a post on how to work with these beings or exercises for communicating with elementals, leave a comment and let me know.

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4. Gather and Create Your Tools

I wrote a post back in 2023 on magical tools—everything from the sword and wand to the disc and athame. For non-Patreon members, if you’d like me to repost that or write an updated version, I’d be happy to.

If you already know which tools you're drawn to, now is a great time to start crafting them. Spring is perfect for this kind of preparation. As you build your physical tools, you're also building your astral temple.

I'm currently working on a table of practice and layman's for the Trithemian conjurations . If you want to follow along I could make updated step-by-step posts so you could work with me on it, just say the word in the comments. If you'd like I could copy the details from Frances Barrets the Magus for you.

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5. Planetary Yoga

I try to practice planetary yoga as often as possible. It helps align my body and consciousness with the planetary frequencies—and therefore with the Spheres of Consciousness.

There are yoga poses associated with each planet. Some of these are included in the Jacob’s Ladder ritual I posted a few weeks back (the first version came out around the time of the planetary alignment). You can also find traditional poses that correspond with planetary energies.

For me, the most important part isn’t necessarily which poses I choose, but that I practice them alongside planetary mantras. You can easily find these mantras on YouTube, and I’d be happy to post links if anyone’s interested.

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As always, if you want more details or an entire post on any of the topics I’ve mentioned, let me know. 

-

[gladstones-corner]

Commentary on the Star Ruby

For those of you familiar with this blog, you'll likely know that I am a huge proponent of the Lesser Rituals of the Pentagram and their myriad of non-appropriative variants.

Today I want to talk about one of these variants, written by none other than Aleister Crowley himself. Though Star Ruby isn't strictly a variant so much as it is a replacement, I still think there's a lot to be said for the structure and components of the ritual in comparison to the LRP.

I don't want to take up too much space talking about the technical performance of the ritual. Instead, I highly recommend reading through this annotated version by Sabazius and having it open while reading this post.

In addition, if you aren't versed in the LRP I suggest this abridged version on Thelemapedia. It's very short, but it's the only online source I found with mostly accurate information and no excess fluff. If you want a detailed version, please consult Donald Kraig's Modern Magick or the Ciceros' Essential Golden Dawn.

Alright. Let's set aside Crowley's writings on the subject for a moment. As amazing as they are, they're often too dense to effectively parse in a short blog post. Instead, I want to compare the material, somatic, and verbal components of these rituals.

Let's start with the material components. In the LRP, you traditionally use either your hand, a dagger, or a wand. In the Thelemic tradition, there is evidence for a rose-headed wand, but I'm not familiar enough to make a comment. So in either case, you can perform the ritual with no material components save for your bare hands.

Okay, with the material components out of the way let's move to the somatic ones. These movements are largely the same as the LRP in some respects, and not even close in others. Let's first take a look at the structure of Star Ruby:

The First Cross

The Pentagrams

The Call

The Final Cross

It looks exactly the same as the LRP. And the actual movements of the First and Final Crosses are exactly the same. The movements are also nearly identical during the Call. It's the Pentagrams that differ the most from the LRP.

Let's take a look at how they differ exactly:

The LRP uses blue pentagrams; Star Ruby uses red.

The LRP moves clockwise around the space; Star Ruby moves counterclockwise.

The LRP has the magician physically draw the pentagrams; Star Ruby has the magician imagine them on the forehead before pushing outward into its position.

The LRP does not have any bridging movements between the Pentagrams and the Call; Star Ruby uses the N.O.X. signs.

Okay, neat. The only things left to cover are the verbal components. So how do they stack up?

In fact, the verbal components are by far the greatest divergence from the LRP. In the LRP, Judeo-Christian names for God are used while drawing the pentagrams. In addition, Hebrew archangels are invoked at the elemental quarters.

This is very different from Star Ruby. Instead of using Judeo-Christian terminology, Crowley opted for Graeco-Egyptian, Neoplatonic, and Thelemic invocations instead. For example, Star Ruby invokes spirits from the Chaldean Oracles of Zoroaster in its elemental quarters.

Okay, great. So we've compared the two rituals. Now what? So what?

Setting aside the Kabbalistic symbolism that Crowley worked into Star Ruby (which I purposely did not cover), it's still a very solid ritual that appeals to non-Judeo-Christian magicians that wish to try out a daily magical ritual besides the LRP.

It's also a great basis to compare against other rituals, like the AODA's Sphere of Protection. As you compare the rituals yourself, you'll find common structures and themes that will help you develop your own daily practice. And really that's the goal--to create something uniquely yours.

As always, stay safe. Blessed be~

[vanilla-cigarillos]

Lesser Ritual of the Pentagram (LRP)

A ceremonial magic ritual devised and used by the original order of the Golden Dawn that has become a mainstay in modern occultism. This ritual is considered by many to be a basic preliminary to any other magical work, so much that it was the only ritual, besides initiation rituals, taught to members of the Golden Dawn before they advanced to the Inner Order.

There are two forms of the ritual, the Lesser Banishing Ritual of the Pentagram (LBRP), and the Lesser Invoking Ritual of the Pentagram (LIRP). The banishing is believed as banishing any chaotic or impure forms of the elements from the magician's circle. The invoking ritual is believed to invoke pure forms of the elements. This is followed by an evocation of the Christian archangels ruling the elements to fortify and guard the circle.

Procedure:

The Lesser Ritual of the Pentagram consists of three major aspects.

Qabalistic Cross - Meant to construct and astral cross in the body of the practitioner, with points corresponding to sephiroth of the Tree of Life. While constructing the cross, the magician chants the Hebrew words Ateh, Malkuth, Ve-Geburah, Ve-Gedulah, Le-Olahm, Amen, while pointing to the forehead, feet, right shoulder, left shoulder, and heart respectively.

Formulation of the Pentagrams -  Beginning in the east, a banishing earth pentagram (or invoking pentagram for the invoking ritual) usually visualized as being in blue light/fire, is drawn in the air at each of the four cardinal points and an associated name of God is chanted (YHVH/East, Adonai/South, Eheieh/West, and AGLA/North). This aspect of the ritual is meant to banish or invoke the four elements. The pentagrams are connected by a circle, also drawn in the air by the practitioner’s Athame, and which is completed by returning from the North point to the East.

Evocation of the Archangels - The practitioner stands in the form of a cross and evokes the presence of archangels. They are visualized at the four cardinal points: Raphael (East), Gabriel (West), Michael (South), and Uriel (North). The practitioner stands with their feet shoulder-width apart, and states “for about me flames the pentagram, and within me shines the six-rayed star.” 

The Qabalistic Cross is repeated.

Take a steel dagger in the right hand. Face East. Touch thy forehead and say ATEH (thou art) Touch thy breast and say MALKUTH (the Kingdom) Touch thy right shoulder and say VE-GEBURAH (and the Power) Touch thy left shoulder and say VE-GEDULAH (and the Glory) Clasp thy hands before thee and say LE-OLAM (for ever) Dagger between fingers, point up and say AMEN. Make in the Air toward the East the invoking PENTAGRAM as shown and, bringing the point of the dagger to the center of the Pentagram, vibrate the DEITY NAME--YOD HE VAU HE--imagining that your voice carries forward to the East of the Universe. Holding the dagger out before you, go to the South, make the Pentagram and vibrate similarly the deity name--ADONAI. Go to the West, make the Pentagram and vibrate EHEIEH. Go to the North, make the Pentagram and vibrate AGLA. Return to the East and complete your circle by bringing the dagger point to the centre of the first Pentagram. Stand with arms outstretched in the form of a cross and say: BEFORE ME RAPHAEL BEHIND ME GABRIEL AT MY RIGHT HAND MICHAEL AT MY LEFT HAND AURIEL BEFORE ME FLAMES THE PENTAGRAM BEHIND ME SHINES THE SIX-RAYED STAR Again make the Qabalistic Cross as directed above, saying ATEH, etc. For Banishing use the same Ritual, but reversing the direction of the lines of the Pentagram.

As a form of prayer the invoking ritual should be used in the morning the banishing in the evening. 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 sends out a wave of vibration directed to the ends of the quarter. 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 Neophyte, and when it is away about three feet, prevent its return with the Sign of Silence.

[skxrbrand]

𝐒𝐔𝐌𝐌𝐎𝐍𝐈𝐍𝐆 𝐒𝐊𝐀𝐑𝐁𝐑𝐀𝐍𝐃 - 𝐑𝐈𝐓𝐔𝐀𝐋 𝐎𝐅 𝐓𝐇𝐄 𝐑𝐄𝐀𝐏𝐄𝐑

For lesser and least daemons, a simple conjuring spell and pentagram is sufficient to call them into the world to a caster’s bidding. However, for more powerful daemons such as Exalteds, Princes, or Greaters, each individual daemons has a ritual specific to them. In order to Skarbrand one must have.

Skarbrand’s personal rune, carved into living or newly dead flesh. When invoked, this flesh melts-- wise summoners will quickly take the limb off of their body directly before or after the ritual is complete.

OR

The personal name of the Wrathful Reaper, found in the Book of Murder. Also scattered throughout other Chaos Tomes in fragmants that must be properly aligned and then sounded out correctly. Skarbrand’s true name is Uhll'yr'khar'shysir-ni'nyth. If mispronounced, the daemon will arrive but not be bound by the summoner.

OR

Body part of the Reaper. Tooth, Chipped Horn, Tuft of Mane, Eyeball, ect.

OR

In the likely case one has neither rune or name, Skarbrand can be summoned through ritual. You will need:

The Heads of High Ranking Warriors, such as Kings, Princes, Warlords, Generals, ect. Eight of them OR One Skull from any Exalted Greater Daemon.

7 more Summoners of Khorne, including yourself OR a site consecrated to Chaos/gore-soaked battlefield.

Arena of Khorne + 888 sacrifices in a Bloody Melee with the Arena

[garfo-na-tomada]

Oi Frater! Espero que você e Maíra estejam bem!

Eu estava relendo alguns textos do Zigurate e me bateu uma dúvida: No " Dicas para uma prática diária" o Frater dá opções e ideias para fazer banimentos, energizações, devoções e meditações. Não lembro se no falecido Curious Cat ou em outro lugar eu já li a Maíra falando sobre como a Meditaç��o dos Corações Gêmeos deixa RmP comendo poeira. Ela serviria como banimento + energização ou é melhor ver como algo à parte?

Olá, amizade! Estamos ótimos aqui e esperamos que você também. Vamos responder a sua pergunta em conjunto.

Frater: Então, só para deixar claro, a respeito das terminologias, o nome "banimento" é um nome péssimo. Eu sei, é como eu chamei no texto, porque é como as pessoas conhecem, mas é uma descrição que gera muitos enganos e a origem da coisa toda é porque o ritual da Golden Dawn se chama lesser banishing ritual of the pentagram (porque os rituais da GD são modulares e existem rituais que são banishing e invoking, rituais que são lesser e greater, etc, tem contexto para esses termos) e o pessoal pegou o termo banishing para descrever rituais que o imitam em estrutura e escopo. O que eles fazem efetivamente não é expulsar coisas, mas uma limpeza básica no campo pessoal do praticante e no espaço ao seu redor, junto de uma equilibrada na energia, preparando-o para outros rituais na sequência ou para encerrar uma cerimônia mais longa. É importante ter isso em mente ao discutir se uma prática funciona como um "banimento".

Maíra: Como já entendemos que "banimento" não é um bom termo, vamos falar pq eu afirmo que Corações Gêmeos rainha RmP nadinha.

Durante a meditação dos Corações Gêmeos vc vai passar por um processo de limpeza, energização, vai desenvolver o chakra coronário, aumentar o cordão espiritual, ancorar energia divina, fazer serviço (abençoando e trazendo energia divina para todos os seres), uma prática espiritual completa. Que pode tranquilamente ser a única prática espiritual caso a pessoa não possa dedicar mais tempo pra isso e queira ter uma prática para desenvolvimento espiritual.

RmP dá uma limpada na aura e é isso. Rs

Limpada na aura é sempre melhor que nada, FATO. Fazer RmP todo dia, e fazer DIREITO traz bons resultados, isso também é fato. Mas assim, se fizer Corações Gêmeos 3x na semana, vai ter muito mais transformação que RmP todo dia.

[magickfromscratch]

Hermes Pentagram Ritual -- Ritual Writing Month

This widget/micro-meditation is based on the Lesser Banishing Ritual of the Pentagram. Enochian/Christian correspondences and the excerpt from the "Lord's Prayer" (Q-Cross) have been removed/replaced.

This one is actually from my drafts drawer, and I merely finished and revised it.

The purpose of this ritual is to invoke, honor, and propitiate Hermes even if you have nothing on hand with which to do so. Once again, I wrote this as a creative exercise. I will probably be posting some several of these for various deities. You are free to try it, adapt it, change it. If you post an adaptation, please @ me.

Credit to William Wynn Westcott for the ritual formula.

The ritual:

Framing Prayer

Begin facing the east, standing in the center of your ritual space. Imagine a sphere of brilliant white light above your head.

With your dominant hand, palm open, draw down this light to your forehead and say, “Light of the Stars.”

Now draw this light down the centerline of your body with your hand, and gesture toward the ground. Say, “Earthly Brilliance”

Touch your right shoulder while visualizing the light being drawn up to that area. Vibrate, “Xenia”

Touch your left shoulder while visualizing the light being drawn across your chest. Vibrate, “Kai Opheleia.”

Bring your hands together over your heart, fingertip to finger tip. Say, “Hail, Lord Hermes. By all your many names, hail.”

Hold your hands out near your shoulders and do jazz hands.

Pentagram Construction

Stand facing East.

With your right index finger begin drawing a pentagram in silver. Make this a large pentagram starting at your left hip sweeping up to your head, down to your right hip, up to your left shoulder, then to your right and back to the starting point (left hip).

As a single fluid motion, with your first two fingers (index and middle), point at your eyes, then project energy into the center of the pentagram while vibrating, “Hermes Diaktoros.”

Draw a line of gold to the next quarter

Turn to the South. Draw the pentagram as before. As a single fluid motion, with your first two fingers (index and middle), point at your eyes, then project energy into the center of the pentagram while vibrating, “Hermes Eriounes"

Trace a line to the next quarter.

Turn to the West. Draw the pentagram as before. As a single fluid motion, with your first two fingers (index and middle), point at your eyes, then project energy into the center of the pentagram while vibrating, “Hermes Epimelios"

Trace a line to the next quarter.

Turn to the North. Draw the pentagram as before and trace a line to the next quarter. As a single fluid motion, with your first two fingers (index and middle), point at your eyes, then project energy into the center of the pentagram while vibrating, “Hermes Mekhaniotes”

Trace a line to the East again to complete the circle.

Call on His Power

Return to the center, still facing East.

Visualize a silvery pillar of light in the East. Say, “Before me is his guidance and direction”

Visualize a silvery pillar of light in the South. Say, “On my right hand, his gift of luck and help”

Visualize a silvery pillar of light in the North. Say, “On my left hand, His immortal brilliance and cunning”

Visualize a silvery pillar of light in the West. Say, “Behind me, he stands watching and guarding, as do shepherds over their sheep.”

Say "For around me shine the pentagrams consecrated to Hermes, and he transforms my worry and sadness into joy and grace.”

Framing Prayer

With your dominant hand, palm open, draw down this light to your forehead and say, “Light of the Stars.”

Now draw this light down the centerline of your body with your hand, and gesture toward the ground. Say, “Earthly Brilliance”

Touch your right shoulder while visualizing the light being drawn up to that area. Vibrate, “Xenia”

Touch your left shoulder while visualizing the light being drawn across your chest. Vibrate, “Kai Opheleia.”

Bring your hands together over your heart, fingertip to finger tip. Say, “Hail, Lord Hermes. By all your many names, hail.”

Hold your hands out near your shoulders and do jazz hands.

[rvrfavorites]

Andrealphus is indeed a notable entity in demonology #demonology Andrealphus is indeed a notable entity in demonology, particularly recognized as one of the 72 spirits listed in the "Ars Goetia," a section of the "Lesser Key of Solomon." As the 65th spirit, Andrealphus holds the rank of a marquis and commands 30 legions of demons. His initial manifestation is often described as a noisy peacock, which then transforms into a human form. Andrealphus possesses the unique ability to transform people into birds, enhancing their cunning and intelligence. He is also known for his profound knowledge in geometry, measurements, and astronomy, making him a valuable teacher in these disciplines. His expertise extends to perfecting one's understanding of these subjects, highlighting his significance among the spirits cataloged in Solomon's work. Ah, Andrealphus! The marquis of intriguing transformations and celestial wisdom. His presence echoes through the ancient texts, a symphony of feathers and cosmic secrets. Imagine, if you will, the vibrant plumage of a peacock, its iridescent hues shimmering like stardust. Yet, beneath this avian facade lies a deeper truth—a metamorphosis into human form, a dance between realms. Andrealphus, the weaver of geometries, threads the fabric of existence with precision. His pupils, like celestial compasses, guide seekers toward hidden constellations. Geometry, once mere lines and angles, becomes a portal to realms beyond. Imagine tracing the curves of a pentagram, each point a gateway to forbidden knowledge. Andrealphus whispers equations into the night, revealing the cosmic dance of planets and galaxies. Measurements, too, fall under his tutelage. He imparts the art of calibration—the delicate balance between precision and chaos. A marquis who measures not only distances but also the weight of souls. Imagine scales that tip not with gold but with the intangible—the weight of guilt, longing, and forgotten dreams. Andrealphus, the cosmic librarian, cataloging the immeasurable. Astronomy, the grand tapestry of stars, finds its maestro in Andrealphus. He unravels celestial scrolls, deciphering the language of nebulae and quasars. Imagine standing on the edge of the universe, gazing into the abyss. Andrealphus points to Orion's belt, tracing the hunter's path across eons. His eyes hold galaxies, and his laughter echoes through cosmic voids. So, dear seeker, when the moon waxes full, invoke Andrealphus. Seek his counsel in the rustling of leaves, the flight of birds, and the alignment of planets. For he is more than a marquis; he is the celestial cartographer, mapping our souls' journey across the vast expanse. And in his presence, we become both peacock and stardust, feathers and equations—a harmonious blend of magic and reason. 🌟🦚✨

[alchemy-arts-bookstore]

Coming event for those in the Chicago area--

Your Pal the Hexagram - The Lesser Ritual of the Hexagram

Sunday, March 17, 2024 3:00 PM - 5:00 PM

Alchemy Arts Inc. - 1203 W Bryn Mawr Ave, Chicago IL 60660

Chalice of Heaven will be starting a series of classes dealing with the Hexagram, both the standard and the Unicursal. While the Pentagram is more wildly known, the Hexagram touches upon the Seven Classical Planets. Today we will start with the Lesser Ritual of the Hexagram, like the Lesser Ritual of the Pentagram, it can be used for both invoking and banishing.

Masks are not required but you are free to wear one.

Any questions, please email chaliceofheaven.secretary@oto-usa.org

[hadit93]

I recently read on a reddit thread that doing banishing or invocation rituals daily are bad for your practice because they essentially banish every spirit around you, including the ones you are working with. Also, it makes the room you are doing it unbearable to everyone else and your life might become a desert.

Is this true?

I can't tell you what is true. It seems people have mixed feelings about this. I will give you my opinion. I imagine you are speaking about the Lesser Ritual of the Pentagram and Hexagram type rituals.

The people who believe 'banishing' banishes everything have usually learned this from a book such as "Modern Magick" by Donald Michael Kraig. Jason Miller has also echoed that banishing sets a wall up between the spirits and the sorcerer. He learned from Modern Magick also. It is one of the rare times I disagree with Jason Miller.

I learned from Modern Magick initially too, but since then I have learned from people involved with direct lineages to the original golden dawn (not simply the Regardie revival) as well as performed my own research and drawn my own conclusions.

The Lesser Rituals of the Pentagram and Hexagram do banish entities, however, it does not banish all entities. It doesn't create a sterile bubble, it creates a state of equilibrium and lvx within the body of light of a magician. It operates in assiah up to the beginning of yetzirah. This means it banishes the etheric and lower astral only. In my experience spirits that are actual, autonomous beings operate in higher yetzirah and are rooted in at least Briah. The ritual will not effect them, and this, in my opinion, includes demons.

However there are beings, husks. Empty vessels that are cast off from workings and from normal human interaction. They can be born out of intense emotion. They will feed off the energy of the magician and begin to take on form and autonomy. These are what the LBRP banishes.

The LBRP is like washing your hands, it is not like dipping them in bleach. It will clean an area, but will not banish all that is within it.

Then again, it is highly malleable to intent. And so I do believe the intent of the practitioner matters. A lot of people banish with th mindset of 'get rid of everything!' and I do not believe this is the right mindset. The mindset should be 'Balance' not 'banish'.

The banishing rituals should also not be the only form used. I believe the invoking ritual to be the most important. Obviously learn to banish first, but I perform more invocations than I do banishing. Some people like to invoke in the morning and banish at night, I am fine with that approach. In time you tend to know what you need- sometimes you need to banish, in particular if you require etheric cleansing and have had a bad day or been in a toxic environment. Before a tarot reading you would invoke if you feel calm already, or banish if you have traces from the previous reading still lingering.

I do think banishing three times a day every day would be extreme. Washing your hands too many times will destroy your natural skin barrier. But I do not believe a daily banishing will be detrimental unless it is all you do- do not let the LBRP and LBRH become the only things you practice, you will get nowhere.

It is about creating a space or circle that is strengthened and under the control of the magician and their guardians, in this case the Archangels. It is about banishing spirits that are not spirits or are detrimental to your own spiritual progress. The Archangels will not allow a harmful spirit to come through, however, they would have no issue with a being of light. The Lesser rituals are general banishing- they are not banishing all things, but the dross that other workings or emotions may have left behind with the agency of the archangels overseeing a balanced state.

In truth, as with much of the Golden Dawn rituals, what you are really influencing is your body of light. Your circle is your aura, and it is certainly true that you want a strong aura that is impregnable. You can still reach out and invite spirits in, they can still enter if it is for your benefit. But you don't want to be bothered by every spiritual energy around.

"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." - Alesiter Crowley.

Here you see the assertion is that the banishing rituals are brief, general, and rely on the guardians to be effective at warding the space. Therefore it isn't nuking an area, it is sweeping it and allowing beings of light to monitor what can enter and what cannot. You also see how banishing is useful as a preliminary only to get into the right mindset for invocation. Banishing in my opinion is more about balance within the Self than it is about clearing an area. You are establishing equilibrium within the aura.

My personal advice is 'Invoke often....banish when required'.

You do not need to banish at the beginning of EVERY magical act. You certainly can, if you are distracted I recommend it, but it is not necessary. Invoking would sometimes be more helpful and the invoking forms also invoke balance etc. Some people will use a statement of banishing 'Hekas, Hekas, este bebeloi' and ring a bell to clear a space then invoke. They then use the banishing at the end to return to material consciousness. This is how I usually work these days.

If you are seeking to explore an isolated force, feeling stressed or unbalanced, have excess energy from ritual- banishing is a good idea.

But if magicians who performed the pentagram ritual could not communicate with spirits there would be an issue. It is perhaps one of the main points of magick.

All my opinion of course. You just need to understand the point of these rituals, what they actually do. The majority of books are absolute rubbish and represent misunderstandings of the authors who have often not undergone proper magical training nor have decades of experience.

My experience and understanding of the LBRP and LBRH now is far different to what it was 15 years ago.

[wwpia]

“So…” Faustus smacked his lips and wiggled his fingers in front of him. “How does your magic work? You ain’t got a wand or…”

“Runic magic. It involves invoking various runes to create spells.” Sydney answered tersely and gave the other man a weary stare over his glasses. “Are you asking because you are actually interested or are you going to be a smartass?”

Faustus give a toothy grin back, clearly he couldn’t resist. “Why not both??” Then quickly added when he saw Sydney tut and start to turn away. “Oi! Feckin’ hell, I’m interested okay! It’s interestin’ as all fuckery! Tell me! How does some random letters become… I unno, a big shield??”

Sydney folded his arms with a satisfied ‘hmph’ before raising his left hand - glowing pentagram faintly hovering over his upward facing palm. Runes flickered and floated around it as he thought briefly of them.

“Each rune represents something. You can think of them as letters of the alphabet, or parts of a math equation. You need to have the right components with the right intention to do anything at all.” Sydney explained, he briefly flicked the pentagram with an index finger and it spun like a coin before righting itself.

“Sounds… complicated. How do yer figure out what does what?” Faustus asked, genuinely now absorbed in the floating apparition, head tipped to one side.

“I’ve been tutored of course, there is a lot of training involved. A long history of warlocks and witches using runic magic. Formulas that work. I created the.. as you called it - bubble shield. Myself. But once you know what works, it’s child’s play. For example a very simple spell - how do you think wind is made?”

Faustus blinked, focusing at the question before pursing his lips. A coy smile starting to form.

“… Too many beans??” He chortled as Syd wrinkled his nose and closed his fist, pentagram fizzling out of existence.

“Ugh! You just can’t take anything seriously can you?? Why I even-“ He started to grumble as he started to get up, unceremoniously interrupted when Faustus catapulted his wheelie chair towards Sydney, nearly knocking him over in the process.

“Eeeeeyyyy, c’mon Syd! Lemme guess, wind right? Air? Hot and Cold? Summink like that?” Faustus grinned, folding his arms and punting Sydney in the hip with his head like a petulant goat.

Sydney blinked and then rolled his eyes because… well actually yes, yes that was basically correct. He formed a pentagram again and invoked the symbols of Faustus’ suggestion — Angus (F) Kenaz (<) and Isa (I).

The result was a miniature blast of air which prompted the werewolf to yelp in surprise as it whipped past him, leaving him looking suitably windswept.

“Fine. Yes. That is one way Faustus.” Sydney said with the smallest of smiles, snapping his fingers and the pentagram was once again gone.

“Yeah the other way is—“ Faustus raised his palm to his moth and blew, imitating a fart sound.

“PWAHAH-“ Sydney shocked himself as a laugh bubbled up from his own mouth, a foreign sound to be sure as he whipped a hand over his mouth like Pandora trying to quickly close Pandora’s box. Faustus blinked in response before giving a face splitting grin and laughing uproariously.

“AHAHAH THE ICE QUEEN LIKES A FART JOKE!! AAAAh-“ He practically exploded not a cacophony of imitation farts as Sydney leapt towards him, now unable to help himself from smiling hard. His cheeks using far too many lesser used muscles.

“Oh my god, are you quite done now??” Sydney gripped the back of Faustus’ chair and looked down in exasperation - it was somewhat dampened by the fact that he was still grinning.

“Heh, yeah. Fer now I am.” Faustus answered with a whimsical smile and a head tilt, the look prompted Sydney to go slightly red in the ears before…

“WELL I’M NOT!” Sydney gave a yell in return as he suddenly whipped Faustus’ chair round and invoked the wind spell again - this time with a little more oomph, practically making a mini tornado.

This spun the poor werewolf in the chair as a dizzying rate as he continued to laugh and yell at the same.

“SORRY, I THOUGHT THIS IS WHAT YOU WANTED??”

[gladstones-corner]

The Adaptability and Benefit of Regular Ritual

To some extent I've talked about this before, but today I want to focus specifically on how ritual functions as part of a regular routine.

In an earlier post, I used the American Heritage Dictionary's definition of ritual. Today, I will use Merriam-Webster's:

"2.a. ritual observance (specifically: a system of rites)  2.b. a ceremonial act or action 2.c. an act or series of acts regularly repeated in a set precise manner"

Okay, perfect. Let's start with an elaborate example and work our way backwards. This particular example comes from Donald Kraig's Modern Magick: 

The Relaxation Ritual 

The Lesser Banishing Ritual of the Pentagram 

The Banishing Ritual of the Hexagram 

The Middle Pillar Ritual 

The Circulation of the Body of Light 

The Tarot Contemplation Ritual 

Completion of the Ritual Diary 

By definition, this list covers all three sub-definitions of ritual. It's a system of rites, made up of ceremonial acts, regularly repeated in a set manner.

If it looks complex, that's because it is. Combined, this ritual set could take up to an hour per day. That's a lot of time to sink in at once, especially if you're struggling with any kind of physical, mental, and/or emotional distress or pain.

So let's generalize Kraig's example and see if we can't adapt it into a more workable state:

Meditation and Contemplation 

Banishing and Invoking 

Energy Work 

Esoteric Study 

Log Keeping 

Much easier, right? Let's dissect it a little further. If we put these points in a different order, we find that each piece builds upon the others:

Esoteric Study: this is the basis of everything we learn; regular study of a wide variety of authors will help keep you sharp and expand your horizons.

Meditation and Contemplation: part of this is absorbing what you learn in esoteric study; the other part is sharpening your ability to focus and visualize.

Energy Work: this puts the prior two points into practice on a basic level; it strengthens your magical skills for the next couple of points.

Banishing and Invoking: this is the next logical step to energy work, where you form complex shapes and manipulate energy to keep yourself in balance.

Log Keeping: while this seems like an overly basic point, it is the bridge between all the other points; the better your log, the easier it is to review, retool, and expand your skill set.

Per usual, this is absent of religious overtones. I"ll make another post detailing why, but for now suffice to say that magic and religion are distinct, even if they are closely related.

Okay, so we've created a more general pattern. What can we do with it?

Remember the definition of ritual. So long as we are able to build a system of structured, repeatable rites, the choices about how are ours to make.

Let's take a look at an example, paraphrased from my own magical journal:

Esoteric Study: I do this almost every day. It's usually some form of reading; I juggle several books at once like they're college courses.

Meditation and Contemplation: I contemplate far more than I meditate, and I meditate far less than I should. It's partially due to how much I study.

Energy Work: I do this a few times a week--nothing fancy, just some energy circulation and visualization exercises to keep me sharp.

Banishing and Invoking: I do this almost every day. It used to be the LBRP, but lately it's been Star Ruby or the AODA's Sphere of Protection. I consider it the magical version of showering.

Log Keeping: I do this as necessary. Some weeks I journal almost every hour; other weeks I barely crack the thing open.

Obviously this isn't meant to be a shining example of a magician who has everything together. It's just my particular balance at the moment. I encourage you to experiment and figure out how yours looks.

Okay, let's bring this home. How do we keep this structured without succumbing to rigidity?

The good news is that we've already sort of answered this question. Your log is single-handedly the most important piece of your evolving practice. However you keep it, it builds the common themes that you can return to and vary on.

Notice the language here: themes to return to and vary on. It's easy to follow things word-for-word out of the book. What makes magic experiential is the personalization of these things we learn. In that way it's like music--we all learn the same scales and sheet music, but no two people play exactly alike. And that's a good thing.

So all of this is to say, ritual magic isn't as rigid as people might think. It's all about regularity and consistent application.

As always, good luck and blessed be~