The Lesser Banishing Ritual of the Pentegram
with limited kabblalistic commentary by S. L. Mastros
additional commentary available at Academy 23, (2360 Pittock St) Thursday April 5th at 7pm

Preliminary notes:

The Lesser Banishing Ritual I am presenting is the form I use in my daily
practice.  It is almost exactly the golden dawn version, with some
modifications in the movements.  Numerous other variations exist,
including a close-analog by Crowley.  I will discuss these variations in 
future articles.  I will consitently use the female pronoun for the 
practioner and
the male pronoun for the Eternal/G-d/Macrocosmic Intelligence etc.  This
is simply a convenience of language.  The Hebrew pronunciations I give are
Ashkenaz (European) as opposed to the Sephardic (Spanish/Middle Eastern)
used by most magicians (since most kabbalistis were Sephardic).  I will
include translation notes as appropriate.  The movements I describe are
more fluid and more expansive than those practiced by many magicians.  I
feel that evocative and engrossing movement adds a kinesthetic element to
the ritual, and allows beginners to feel more focused.  Experienced
magicians may preform all or part of the ritual without the movements or
the vocalizations, if their mental disciple allows.


Part One: Motivation and Intent

Like most banishing rituals, particularly those aimed at beginners, the
LBRP provides a broad-spectrum protection against competitve influences.  
In particular, it forms an ideal space for magical work, leaving both the
practioner and her "circle" free of any willfull influences which could
interupt or compete with the current that is to be introduced.  However,
it is far more than that.  

Crowley noted that "Those who regard this ritual as a mere device to
invoke or banish spirits, are unworthy to possess it. Properly understood,
it is the Medicine of Metals and the Stone of the Wise."  Dilligent
practice, and contemplative study should allow any practioner access to
the rituals full power. 

The Lesser Banishing ritual was the first full-length ritual taught to
students of the Golden Dawn, and was, in all likelyhood, one of the first
written by Mathers for that institution.  It is based (in some parts,
nearly word for word) on an old Jewish children's prayer, much like "now I
lay me down to sleep..."

Part Two:  Structure

The LBRP is divided into three sections; I will discuss them each
separetly, and then comment on their realtion to each other.  Although the
full ritual is most effecacious, there are times when it is useful to
preform a section alone.

The first section is known as the Kabbalistic Cross.  It's purpose is to
center the practioner, and to align her with the Almighty, as manifest in
her True Will.  The Kabbalistic Cross is, in many way, analogous to the
Ritual of the Middle Piller, and can be often substituted for that.  The
Kabbalistic Cross plays on forms dating well into antiquity.

The second section is the evocation of the pentegrams; it's purpose being
to establish the centrality of the practioner in the universe, by
establishing her ascendency within the microcosm.  While often taught as
elemental guardians (like "calling quarters"), I am of the opinion that
this is a foolish oversimplification.  These are not elements that you
call.  These are not guard-dogs.  You call on the Almighty Eternal,
mantifest in you, in whose very image you are shaped.  This mystery is
well explained in the ritual, for she who dares to see.

The third section is the evocation of the archangels, and the invocation
of the star.  The real power of the ritual as protection is here, and it
may be used alone for that purpose.  After this, many people repeat the
kabbalisitic cross, but this is, strictly speaking, unnecessary, if the
magician maintians constant focus and diligence through the work.  
Particularly, it may be undesirable to repeat the cross depending on the
sort of work which is to follow.  This too will be discussed in upcoming
articles.  When the LBRP is done by itself, particularly if it is done
right before sleep, the Cross should be repeated as a "cool-down".

Part Three: The Kabbalistic Cross

Begin in standing position, facing east.  

In some cases, it may be preferable to face another direction (not only
for the LBRP; this advice holds for any directional work).  For example,
if acting on a cliff, it would be best to face the overhang
(as that direction is most intimately associated with air).  If at the
beach, it is best to face away from the water (so as the water is to your
"west", even on the atlantic cost).  If of such a persuasion, it may be
best to face Jerusalem (or Mecca, or what-have-you).  It is from this
custom that the "east" prescription is derived.  If travelling far abraod,
it may be best to experiment to find a suitable direction.  It may also be
best, if you consistently work in the same place, to assign a direction as
east (even if it is not true east) and work always on such a compass. It
is especially convenient to set your cardinal directions perpendicular to
the walls (for aesthetic reasons).  (In my house, for example, enough
ritual work is done that it became necessary at one point for us all to
agree which direction east was, and simply all use the same (slighlty
incorrect) cardinal directions, so as not to compete with each other.  I
had a feng shui expert comment that our house seemed "directionally off".  
No one else seems to have noticed; it's about 9' off cardinal east.

Feel yourself sink roots into the core of the earth.  Feel yourself grow
so as to rise throughout the universe.  When you fill the whole cosmos,
begin:  Raising both hands above the head, palms up, call out "Atah"
("thine").  The vocalization should reverberate in the crown chakra.  
Experimentation will make this clearer.  Realize that what you call is
that which is higher than you, when you fill the cosmos.  Your call needs
to pierce through the veils that normally separate man from this Eternal.  
Remember that as you walk through those veils, you become, in turn, each
veil, and finally, become the One Without Quality.  This is the first
secret of the LBRP.  The three veils are known (as they retreat from
humanity) as "Ain Soph Aur" (Light Without Limit), "Ain Soph" (Withou
Limit, or Infinity) and "Ain" (Without, or Nothingness).  Your cry must
have the force to pass through all of these, and emerge unimpeded on the
other side.

When your cry pierces the veils, you wish to pull it back down through the
veils, bringing something of each with it.  Draw down nothing, draw down
all, and finally, draw down the ineffable light.  Pull it thru the top of
your head, and down along your spine.  Continue thru your gentials, and
root it in the ground between your feet.  This should be accompanied by a
sweeping motion of both hands, until they are palm down and toward your
center, at their lowest comfortable extension.  At this point, the cry is
"Malchat" (kingdom).  Malchat is the last sephira (emination), that place
where the will of G-d becomes the physical world.  The vocalization should
ring in the lowest chakra, and in the earth below you.

Pull the light, now tinged with earth, up your spine and to your
breast-bone, with both hands again moving, palms up.  At the breast-bone,
turn both palms rightward, and extend them fully to your right (ie, your
right arm straight out, your left arm across your chest palm pointing
right.  For women, this may involve your left arm bent at the elbow
around your breasts.)  Here the call is "v'Geburah" (and the power).  
This should resonate in your chest cavity. Geburah is the 5th sephira,
named "Power".  It is also known as "Dinn" or "Justice".  This coresponds
to Mars, and to Set, and is thought of as the seat of the Will, and of 
the "fear of God".

When the call resonates, turn the palms to the left, and slide your arms
across to the coresponding position facing left.  Do not swing your arms
in front of your body, rather drag them across your chest.  Here cry
"v'Gedulah", again in the chest.  Gedulah (Glory) is an alternate name of
Chesed (Mercy or Love).  This is the residence of Agape (Divine Love).  

Thus the sentiment "Love under Will" can be interpreted as the placement
of Chesed (Gedulah) under (closer to malchat) Gevorah.  Interstingly, this
coresponds to the Catholic version of the cross.  In the Byzantine
churces, practioners are taught to cross themsleves, "up, down, right,
left", mimicking the kabbalistic cross.  In Catholicism (and derivatives),
practioners cross themselves "up, down, left, right".  This is because,
lacking any knowlege of the mysteries, practioners followed the priests,
and mirrored (ie, reversed) the actual motion.  Interstingly, the
theological breaks between the eastern and western churches can be seen as
Catholicism allowing Geburah (Divine Justice) to eclipse Chesed (Divine
Love).  Similar comments have been made to distinguish New Aeaonic
Set/Horus systems from older metaphysics.

The final movement (for beginners) is to bring the hands to rest in a
downward traingle, framing breast bone (across the breasts, not above
them).  Here the cry is "L'olam" (for ever).  this should vibrate in the
heart chakra.  Some follow this with "AMEN" ("Adonai Melekh Na'amon"  
(Lord, let it be!), but I feel this is ill-advised unless the rite is
being performed/led by/for someone other than the practioner (such as in a
group, or such).  I will discuss this further in future writings, but in
short, it is not conducive to self-deificiation.

Advanced users may wish to incorporate the name of their Holy Guardian
Angel.  This is done by vibrating the name in the throat chakra
(coresponding to Da'ath and the Priestess) before saying l'olam.  This is
not a good idea unless you are comfortable with HGA work, and have used it
in other settings.  In particular, and I cannot stress this enough,
left-hand (ie, mage rather than fool) practicioners SHOULD NOT use the
name of someone else's angel.  I had thought it would be obvious why, but
some people have asked.  This completely destroys the efficacy of the
self-deification work that has been done up to this point.  If you work in
a right-handed style of deification by savior, then intoning a name like
Aiwass or Xristos is acceptable.

Part Four: The Evocation of the Name

Begin facing east.  Continuing with the same current used throughout the
cross, trace a pentegram in front of you  (I advise the use of both hands,
but one hand may be used, with or without an implement, if this is more 
comfortable).  Beginners may use
any pentegram they feel comfortable with, advanced practicioners should
substitute elementally apropriate tracings.  When the pentegram is drawn,
take a large breath in.  Hold it, and expel it forcefully, saying
"Yod-hey-vuv-hey"  Do not attempt to pronounce the name, simply recite the
letters (more on why this is can be found in Abulafia's writings, or is
"Meditation and Kabbalah" by Aryeh Kaplan (highly recommended))  

As you say the Name, push your hands outward through the center of the
pentegram, palms out.  Turn to the South (right). 

Facing South, trace another pentegram, and breath as before.  Here the cry
is "Adonai" (Lord). I will speak more about the significance of this (and
the other) Name(s) in following issues;  material on them is varied and
deep.


Turning again right, face West.  Call "Ey-heh-yey" (I am).

Turn again, to the North.  Call "AGLA" (Aieth Gadol Liolam Adonai=Thou art
mighty forver, Lord) (Note that Gedulah and Gedol are closely related)

Turn again so you face once again to the East.

Part Five: The Evocation of the Angels

You now call up the four-arch-angels.  These too are not well suited to
being thought of as watchtowers.  They are the messengers of God, called
to convey your will to the four corners of the cosmos (which, if all is in 
order, should still be encompassed by You).  It is not wise to call 
upon the force of beings in whose power you are not confident.

"Before me Michael,
Behind me Gabriel,
at my right hand, Raphael,
at my left hand, Uriel.
About me flame the pentegrams, 
and within, the Six Rayed Star."

The head should incline in the direction of the angel, as they are called.  
Traditional images for the angels are widely available, but I suggest
extended work with them so as to ascertain how they manifest to you.  
(Note that some peopel assign Michael to the South and Raphael to the
East.  I feel this is a misunderstanding, but you may experiment with it
if you wish)

As you say, "about me...grams" you should spin quickly about, your hands
pointing to and connecting all the pentegrams.  When you say
"within...star", you should either bring your hands again to form the
traingle on your chest, or wrap your arms around yourself, whichever you
prefer.

The Six Rayed star is evocative of many things.  Most obviously, it is the
Shield of David, and the Star of Soloman, twin images of the God of Isreal
(note that Isreal means "Those who Struggle with God").  Additionally, the
six rayed star can be taken to be that formed by yesod, binah and chockma;
and keter, hod, and netzach, complimenting the cross formed earlier from
malchat, keter, gevorah, and chesed.  These two figure encircle Tiphereth,
the Beauty of the Divine, the seat of the Holy Guardian Angel, and the
residence of the Perfected Human (as one approaches Tiphereth, one becomes
more fully human, as one ascends above tiphereth, one sheds humanity in
preference to Divinty.  The God Who is Man (Krsna, Christ, "the God who is
no God but Man"....) lives in Tiphereth, and this ritual serves to call
him forth.

Keeping these comments in mind, any serious student can come to fully 
recognizing the secrets inherent in the Lesser Banishing ritual, and the 
intrinisc unity of the Western Traditon (and the Eastern Traditions(s) as 
well).  In future issues, I will discuss the kabbalstic import of the 
Names and the archangels, hopefully imparting more shades of meaing to 
them.