For the first two parts of my LRP analysis, see here and here.
The closing lines of the LRP, before the final QC, have been the cause of much debate and are the only part of the ritual that seems to have changed in the hands of different magicians over the years. Thus, today there are multiple variations of these lines, from the original "Before me flames the pentagram and behind me shines the six-rayed star" to the Crowley version of "For about me flames the pentagram and in the column shines the six-rayed star", and some slight variations of the two. All of them are perfectly valid, and there are justifications, usually in the form of gematria, for them all. This post will explore some of the variations and the reasoning behind them.
First there is the original format employed in both the GD and SM and printed in Regardie's The Golden Dawn: "Before me flames the pentagram, and behind me shines the six-rayed star". On the surface this does not make sense, for the pentagram is not "before" the magician, but rather there are four of them around the magician, including behind him or her, where the hexagram is stated to be. Regardie suggested the visualisation of a pentagram on the chest and a hexagram on the back, indicating that the pentagram here mentioned has no relation to the four already drawn. This refers to the microcosm (the human, represented by the pentagram [somewhat akin to the extended figure in Da Vinci's Vitruvian Man, with the five points of the body relating to the head, two arms, and two legs]) and the macrocosm (the "more than human", the divine man, the Adam Qadmon, represented by the hexagram, symbolic of Tiphareth, where the Higher Self dwells).
But there is no specific indication as to why the pentagram is before the magician and the hexagram behind, although the Ciceros give an interesting suggestion in footnote 20 on page 66 of their annotated edition of Regardie's The Middle Pillar: "The positioning of a hexagram behind the magician alludes to an advanced working in which the magician visualizes the Golden Dawn's Banner of the East within his aura." This does not personally make sense to me, as the magician would be facing East (where the Banner of the East is positioned) and stating "before me flames the pentagram", whereas the hexagram is linked to the Banner, not the pentagram. I would imagine the Banner of the West behind the magician, since the magician faces East at this point of the ritual, but all of this is speculation at present, as I'm not aware of exactly what the Ciceros were describing in this footnote.
The main alternative to the above is the one we get from Crowley: "For about me flames the pentagram and within the column shines the six-rayed star". This is the one that I and most others I encounter prefer, and I think for good reason, as there is more justification behind the use of the words. Firstly the "about me" relates to the very obvious fact that the four pentagrams just drawn are about or around the magician (some alternatives use "around me"). The column is the magician him or herself (symbolism lost in the alternative of "within me"), standing in the centre of the circle surrounded by the pentagrams. This column is an allusion to the Middle Pillar, and thus it subtly affirms a balanced disposition in the magician, who is symbolically identified with the Pillar of Balance. This adds an essential symbolic ingredient to this ritual which falls in line with all Golden Dawn teaching, to avoid the extremes of mercy or severity. Affirming this on a daily basis adds an extra layer to the ritual. Combined with this is the same symbolism of the macrocosm linked to the hexagram, only this time the hexagram is to be imagined within the column that the magician represents, centred around the heart region, which is the area of the body linked with Tiphareth, which, as the sixth Sephirah, is represented by the hexagram and again symbolises the Higher Self of the magician.
But what of the microcosm? This is still present in the ritual, in the pentagrams that are "about" the magician. To try to make this point clear, imagine the circle drawn around the pentagrams - this is the microcosm, the symbolic extension of the aura of the magician. Then imagine a smaller circle contained within this circle, representing the central pillar, where lies the hexagram, the macrocosm. This, therefore, intimates that the macrocosm is contained within the microcosm, just as the microcosm is contained within the macrocosm (the much larger circle of the universe around the personal circle or sphere of the magician). This "inner macrocosm" is the inner spark of Divine Light within each person (As Above, So Below) and this is affirmed in symbolic fashion with this variation of these lines in the LRP.
There is an interesting element to this variation which can be found via gematria. If we take the value of the four pentagrams (4X5=20) and add the value of the single hexagram (6) we get 26, which is the number of the Tetragrammaton, YHVH. Aside from the obvious relation to God, it could be seen as relating, via its four-fold nature, to the four directions, the four Pillars the four Archangels, and so forth, thus tying it further to the LRP, and the East in particular, where this God-name is utilised, and where the Light of the Dawn shines forth into the personal sphere and temple of the magician. But this is not all, for 26 is also the number of the Middle Pillar (Kether=1, Tiphareth=6, Yesod=9, Malkuth=10; 1+6+9+10=26), thus relating to the column mentioned in these lines and the symbolic invocation of Light down the Middle Pillar (and the magician's ascent back up).
There is a variation that suggests a hexagram should be drawn or imagined above and below the magician, thus "sealing" all six directions of the magician's sphere (front, back, left, right, up, and down). While this has merit (including a gematric link [32] to AHYHVH, the amalgamation of AHYH and YHVH, the God-names of West and East), there is no need for this, as the pentagrams can sufficiently seal the personal sphere of the magician, while still allowing the Light of Kether to enter. Besides, the hexagram is not intended here to banish or seal, but to represent the hidden macrocosm, the Higher Self, within the magician.
Finally there is an additional line present in an AO version of the LRP: "And above my head the Glory of God". This was probably added to differentiate it from the rebels in the Stella Matutina and is much more religious in tone (suitable for the prayer aspect of this ritual). In many ways, however, it is not necessary, and one could even argue that it intimates that God is only "above" as opposed to also being present within each of us, particularly as we invoke the Light during this ritual.
The closing lines of the LRP, before the final QC, have been the cause of much debate and are the only part of the ritual that seems to have changed in the hands of different magicians over the years. Thus, today there are multiple variations of these lines, from the original "Before me flames the pentagram and behind me shines the six-rayed star" to the Crowley version of "For about me flames the pentagram and in the column shines the six-rayed star", and some slight variations of the two. All of them are perfectly valid, and there are justifications, usually in the form of gematria, for them all. This post will explore some of the variations and the reasoning behind them.
First there is the original format employed in both the GD and SM and printed in Regardie's The Golden Dawn: "Before me flames the pentagram, and behind me shines the six-rayed star". On the surface this does not make sense, for the pentagram is not "before" the magician, but rather there are four of them around the magician, including behind him or her, where the hexagram is stated to be. Regardie suggested the visualisation of a pentagram on the chest and a hexagram on the back, indicating that the pentagram here mentioned has no relation to the four already drawn. This refers to the microcosm (the human, represented by the pentagram [somewhat akin to the extended figure in Da Vinci's Vitruvian Man, with the five points of the body relating to the head, two arms, and two legs]) and the macrocosm (the "more than human", the divine man, the Adam Qadmon, represented by the hexagram, symbolic of Tiphareth, where the Higher Self dwells).
But there is no specific indication as to why the pentagram is before the magician and the hexagram behind, although the Ciceros give an interesting suggestion in footnote 20 on page 66 of their annotated edition of Regardie's The Middle Pillar: "The positioning of a hexagram behind the magician alludes to an advanced working in which the magician visualizes the Golden Dawn's Banner of the East within his aura." This does not personally make sense to me, as the magician would be facing East (where the Banner of the East is positioned) and stating "before me flames the pentagram", whereas the hexagram is linked to the Banner, not the pentagram. I would imagine the Banner of the West behind the magician, since the magician faces East at this point of the ritual, but all of this is speculation at present, as I'm not aware of exactly what the Ciceros were describing in this footnote.
The main alternative to the above is the one we get from Crowley: "For about me flames the pentagram and within the column shines the six-rayed star". This is the one that I and most others I encounter prefer, and I think for good reason, as there is more justification behind the use of the words. Firstly the "about me" relates to the very obvious fact that the four pentagrams just drawn are about or around the magician (some alternatives use "around me"). The column is the magician him or herself (symbolism lost in the alternative of "within me"), standing in the centre of the circle surrounded by the pentagrams. This column is an allusion to the Middle Pillar, and thus it subtly affirms a balanced disposition in the magician, who is symbolically identified with the Pillar of Balance. This adds an essential symbolic ingredient to this ritual which falls in line with all Golden Dawn teaching, to avoid the extremes of mercy or severity. Affirming this on a daily basis adds an extra layer to the ritual. Combined with this is the same symbolism of the macrocosm linked to the hexagram, only this time the hexagram is to be imagined within the column that the magician represents, centred around the heart region, which is the area of the body linked with Tiphareth, which, as the sixth Sephirah, is represented by the hexagram and again symbolises the Higher Self of the magician.
But what of the microcosm? This is still present in the ritual, in the pentagrams that are "about" the magician. To try to make this point clear, imagine the circle drawn around the pentagrams - this is the microcosm, the symbolic extension of the aura of the magician. Then imagine a smaller circle contained within this circle, representing the central pillar, where lies the hexagram, the macrocosm. This, therefore, intimates that the macrocosm is contained within the microcosm, just as the microcosm is contained within the macrocosm (the much larger circle of the universe around the personal circle or sphere of the magician). This "inner macrocosm" is the inner spark of Divine Light within each person (As Above, So Below) and this is affirmed in symbolic fashion with this variation of these lines in the LRP.
There is an interesting element to this variation which can be found via gematria. If we take the value of the four pentagrams (4X5=20) and add the value of the single hexagram (6) we get 26, which is the number of the Tetragrammaton, YHVH. Aside from the obvious relation to God, it could be seen as relating, via its four-fold nature, to the four directions, the four Pillars the four Archangels, and so forth, thus tying it further to the LRP, and the East in particular, where this God-name is utilised, and where the Light of the Dawn shines forth into the personal sphere and temple of the magician. But this is not all, for 26 is also the number of the Middle Pillar (Kether=1, Tiphareth=6, Yesod=9, Malkuth=10; 1+6+9+10=26), thus relating to the column mentioned in these lines and the symbolic invocation of Light down the Middle Pillar (and the magician's ascent back up).
There is a variation that suggests a hexagram should be drawn or imagined above and below the magician, thus "sealing" all six directions of the magician's sphere (front, back, left, right, up, and down). While this has merit (including a gematric link [32] to AHYHVH, the amalgamation of AHYH and YHVH, the God-names of West and East), there is no need for this, as the pentagrams can sufficiently seal the personal sphere of the magician, while still allowing the Light of Kether to enter. Besides, the hexagram is not intended here to banish or seal, but to represent the hidden macrocosm, the Higher Self, within the magician.
Finally there is an additional line present in an AO version of the LRP: "And above my head the Glory of God". This was probably added to differentiate it from the rebels in the Stella Matutina and is much more religious in tone (suitable for the prayer aspect of this ritual). In many ways, however, it is not necessary, and one could even argue that it intimates that God is only "above" as opposed to also being present within each of us, particularly as we invoke the Light during this ritual.
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4 comments:
Hi Dean,
thank you so much for this ongoing work. We have been in a strange position for many years in our Order and group in not being able to really recommend an LBRP analysis other than our own. Until now. Thank you. :)
Our Order’s view matches yours, though I have never done a Gematric analysis of this before, so you have added to our understanding. Thanks :)
Just a comment or two:
I would not assume that Regardie’s version in the GD books is the “original”. He was drawing from SM material for this first compilation and it is unclear, due to bad editing, which material in his second compilation (apart from the initiations) were drawn from earlier GD papers he then had access to.
In the first version, as we were taught (though I do not use personally), the Hexagram is behind the magician and pentagram in front to indicate the Magician is the bridge from the One to the Many, from the Macrocosm to the Microcosm. The magician here of course is an initiate, as exemplified in her motto. So, she the magician can also be seen as the link from the HDG (hexagram-macrocosm) to the Microcosm (her regular mundane, everyday self that does the shopping).
I will admit not to have noticed the Cicero reference before; I am terrible in not deeply reading some material. I think the confusion you note is cleared up when we remember a couple of things. In much RR et AC work, particularly based on the Z formulae and others, the magician acts as the Hierophant. They therefore stand at some stages in the east, the Banner of the East therefore being “behind them”, the Banner of West before them – see below.
The advanced working they refer to likely to be a ThAM auric manipulation I was told about (by a Australian magician holding 7=4 status who studied with an old English Order), based on a formula mentioned in one of the Talisman papers; through the rapid alternating visualisation of the Banner of the East followed by the Banner of the West, one after the other, the force being worked with is drawn further into manifestation. It helps to ground the force. This is what is to be expected when we consider the Tree mapped onto the Neophyte Hall and the two banners. The Force from Paroketh at the East is transferred by the Hierophant down the central pillar to Earth of Malkuth at the West. In solo workings the magician replicates this function while standing at Yesod or along the path of Samech (depending on the nature of the work) and then works with the two banners. The East is built up “behind them” in their sphere, the West “in front” of them, alternating. Thus the magician’s sphere becomes the conduit to help earth whatever force is being worked with.
This is the same mystery as indicated in the LBRP ending, first version. I personally the pentagrams around and the hexagram above, like a crown, indicating the macrocosm is found through our Kether – which is not personal, but transpersonal.
I hope this helps :)
peregrin
Ave Peregrin,
Thank you for the comment and the kind words. I am quite chuffed that you feel you can recommend my LBRP to your Order and group :)
Speaking of your own analysis, I read it some time ago and enjoyed it very much. Indeed, it explores some aspects not covered in my posts, so if anyone else is reading these comments, check it out here:
http://members.westnet.com.au/goldendawn/The%20Lesser%20Ritual%20of%20the%20Pentagram.pdf
Now to your comments:
(1) Yes, I was not sure if I should assume that Regardie's version was the original, given it was SM material. The Whare Ra pentagram paper also uses Regardie's version, but that doesn't help either, as that's SM too. However, the Ciceros mentioned an unpublished AO documents which suggests "Behind me shines the six-rayed star" or "Behind me shines the Hexagram of Light" (different wording, but still the same basic concept), and also the possibility of a third line: "And above my head the Glory of God". I don't know how old this AO document is, but it does support the idea that the Regardie version or a slight variant thereof is the original one, since it is found in both the SM and AO. Also, I asked one of my mentors about this and he gave some insight that it comes from Levi, relating to the Breastplate of the High Priest, which has the pentagram on the chest and the hexagram on the back. Since Levi was a primary source for the GD, this makes a LOT of sense, and also supports the notion that this is the original version.
(2) Your explanation regarding the macrocosm and microcosm makes a lot of sense, but as I mentioned in my post, this symbolism isn't necessarily lost in the other variant.
(3) The magician acting as Hierophant, thereby standing in the East, with the Banner behind them, makes sense, although it kind of muddies the waters in relation the LBRP itself. We have symbolism where the magician faces East, and then symbolism alluding to more advanced work where the magician is facing West. Personally I think it gives a bit of a mixed-message in the ritual, but then we could possibly look at is as exploring two aspects of the magician: the magician as the initiate, doing the LBRP, facing East, and the magician as the initiator (Hierophant), relating to the Banner, facing West. Actually, as I think about this I'm feeling much less confused about it. Thank you for sparking some insight!
(4) Thank you for elucidating on the Banner auric manipulation. I wasn't aware of the rapid alternation part of it, so that's something to ponder. With the East (Tiphareth) built up behind the magician in Yesod, and the West (Malkuth) in front, that makes a lot of sense, and is probably what the Ciceros were talking about.
(5) The variant you use is a new one to me. Usually I encounter people using two hexagrams, one above and one below, or a single hexagram in the centre of the pillar. I personally prefer it in the centre of the pillar, alluding to Tiphareth, but an allusion to Kether is never a bad thing ;)
Thanks again for sharing. It's great to have dialogue with someone as knowledgeable and practised as you in the GD tradition :)
LVX,
Dean.
I have the GD and AO versions which I am happy to send you privately if you would like to contact me. Regardie's version is the same as those used in these Orders apart from the fact that some of the other versions provide more contextual information: e.g. when to use it etc. One of the several AO papers has some general comments from Moina. The version used in Chic's Order is Crowley's.
It sgould be noted that are more significant variations (and omissions) vis vis Regardie when it comes to the Hexagram and Supreme Pentagram ritual.
There is another reason for the Pentagram being in front - connecting with its association with Heh and the Great Supernal Mother, Aimah. Higher Grade material refers to this and, of course, the Pentagram is the Symbol for Geburah.
Ave Tony,
Thank you for the comment and the kind offer, which I most certainly cannot refuse.
I sent you an email to the Yahoo account you listed on Martin's forum. I'm not sure if that's the one you use, so if not can you send me an email to frateryechidah [at]gmail[dot]com? Thank you :)
I never thought of the link to Heh, being the fifth letter, and that of Binah and Amma/Aima. I do understand the association of Heh and Geburah to the pentagram, but I must admit that I still don't understand the association of both of them to the "front". Can you elaborate a little on this?
LVX,
Dean.
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