Christian Ceremonial Magic: The Pentagram Ritual Revised

Last week, I published a version of the classic banishing ritual of the pentagram which uses Latin, rather than Hebrew, as its sacred language and is based entirely in Christian symbolism. Today I present a revised version of this ritual.

Notes on the Revision and Acknowledgements

Before we go on, I want to thank reader JST for his input in the ritual design. I meant it when I said that my Latin is passable. This ritual features three major changes from the original.

First, JST is correct that I had simply flubbed the grammar on the titles for Christ; these have now been corrected.

The second change is the use of “Vadite” rather than “Exite.” I’ve confirmed from two sources that “exite” would be correct, but “vadite” allows us to connect to a traditional formula of exorcism (“Vade retro Satana”) and the words of Christ as translated by Saint Jerome. With that said, I’d encourage readers to try both words and see if what difference there is, if any.

I’ve also significantly revised the invoking form of the ritual, but we’ll come to that.

Finally, I’d also like to thank the Godfather of Catholic ceremonial magic, my friend Agostino Taumaturgo, for his input.

A Note On Pronunciation

You can find a guide to Latin pronunciation here. Please note that this is Ecclesiastial or “Church” Latin, and it is pronounced a little differently from the Classical Latin that was spoken in the ancient Roman world. A lot of public Latin teachers these days teach the Classical pronunciation, and that includes some of the best Latin channels on YouTube (like this one and this one), as well as the Latin course on the language app Duolingo. As our goal is to connect, at least partially, with the psychic current of Roman Catholicism, we’re going to make use of the Ecclesiastical pronunciation.

The Banishing Ritual of the Pentagram

Part 1: The Sign of the Cross

1. Imagine yourself withdrawing from the material world. The room around you fades, your body fades, and you stand in darkness.

2. Far above your head shines a single point of light. Say the words,

Dixitque Elohim, “Fiat lux.”

(“And Elohim said, ‘Let there be light.’)

Imagine a ray of light shines forth from that point and descends onto the crown of your head, forming a star.

3. Reach up with the first two fingers of your right hand, and draw that star to the middle of your forehead. Vibrate the words:

In nomine Patris

(“In the name of the Father”)

Know that this star is the North Star, that faint light at the height of the Heavens, around which all the stars perpetually turn.

4. Draw your hand down to your chest. As you do so, a ray of light extends from the star at your forehead, forming a brilliant golden Sun at your solar plexus. Vibrate:

Et Filii

(“And of the Son”)

As you do this, two things happen. First, the Sun shines brightly, beginning to illumine the sphere of the universe around you. Second, a ray of light shines downward, through the midline of your body, through your feet, to the heart of the spherical Earth-- on which you stand.

5. When the light reaches the Earth, feel a returning column of light pour back up from the heart of the Earth, through the midline of your body, and into the Sun at your solar plexus. Touch your hands first to the left shoulder, then to the right. As you do so, two lines of light extend outward from your solar plexus to the right and left, to the ends of the universe. Vibrate:

Et Spiritus Sancti

(“And of the Holy Spirit”)

A cross of light now shines in the center of the universe, extending from your own solar plexus through your body. And the light now fills the universe as a whole, so that you see that you stand in its center, surrounded by the planets and stars.

6. Bring your hands together in the prayer position at your heart. Vibrate the word:

AMEN

Notes:

1. This ritual is a bit more complicated than the Golden Dawn’s Cabalistic cross, and deliberately so. It may take a bit of time to get the hang of both the visualizations and the Latin. You should practice it on its own until you can perform it effectively from memory before going on to the next section.

2. The Sign of the Cross is a complete ritual in itself, and is an excellent preparation for prayer or meditation. If you like, at the word “AMEN,” you can expand the Sun into a sphere which fills your entire space with protective light. Only do this while practicing the Sign of the Cross on its own; it is unncessary when incorporationt the pentagrams.

3. For some, the Sign of the Cross expanded into a Sphere of Protection will be more than enough, and in a number of my books this is the only protective ritual given.

Part 2: The Pentagrams

Each pentagram is drawn starting at the top, and then in a counterclockwise fashion. After the prayer which charges the pentagram, a circle is drawn from the center of that pentagram to the center of the point where the next pentagram will be drawn. You may not do this perfectly in the physical world, but do your best to visualize it perfectly.

The pentagrams should be pictured as formed from brilliant golden light, while the circle which connects them is a line of shining white light.

1. Step to the Eastern quarter of your space. (If it is a small space, simply point to the east.) Draw the pentagram counter-clockwise from the top.

Point to the center of the pentagram with the first two fingers of your right hand extended. Say or sing the following words, vibrating the word in all capital letters:

In nomine IESU, Regis Caelorum,

Vadite, vadite phantasmata aerea! Purificetur Oriens.

(“In the Name of JESUS, King of Heaven, Begone, begone, phantoms of the Air! Let the East be purified.”)

2. Draw a circle one quarter-turn toward the South. Draw the next pentagram as you drew the first. Point to the center and sing or chant:

In nomine IESU, qui venit ignem mittere in terram,

Vadite, vadite phantasmata ignea! Purificetur Meridies.

(“In the Name of JESUS, who hath come to cast fire upon the Earth, Begone, begone, phantoms of Fire! Let the South be purified.”)

3. Draw a circle one quarter-turn toward the West. Draw the next pentagram as you drew the first. Point to the center and sing or chant:

In nomine IESU, Fontis Aquae Vitae,

Vadite, vadite phantasmata aquea! Purificetur Occidens.

(“In the Name of JESUS, Font of the Living Waters, Begone, begone, phantoms of Water! Let the West be purified.”)

4. Draw a circle one quarter-turn toward the North. Draw the next pentagram as you drew the first. Point to the center and sing or chant:

In nomine IESU, Domini Terrae,

Vadite, vadite phantasmata tellurea! Purificetur Septentrio.

(“In the Name of JESUS, Lord of the Earth, Begone, begone, phantoms of Earth! Let the North be purified.”)

5. Complete the circle by extending the line to the center of the pentagram at the East.

Part 3: The Invocation of the Archangels and the Higher Powers

1. Return to the center of your circle, and raise your hands before you, palms upward. This is called the orans posture, and we will continue to make use of it as we progress in this series.

2. In English, say the following words:

May Raphael stand before me, and govern the powers of Air. May Gabriel stand behind me, and govern the powers of Water. May Michael stand on my right hand, and govern the powers of Fire. May Uriel stand on my left hand, and govern the powers of Earth.

Visualize each of the angels at the appropriate quarter. Thy should be pictured as they are depicted at Saint John’s Church in Warminster, England:

3. With hands still in orans posture, say the following words:

For the star lights flame about me

And the cross-light shines within me.

Lord Jesus, ever walk beside me.

Optional:

You may extend this invocation in the following way:

For the star lights flame about me

And the cross-light shines within me.

With Mary to guard the ways above me,

With Joseph to keep the ways below me,

And my angel-guard to guide me,

Lord Jesus, ever walk beside me:

For the star-lights flame about me,

And the cross light shines within me. Amen.

Try both versions and see what their different effects are, and use the one that works best for you under the circumstances.

4. Take a moment to imagine the circle and the pentagrams shining about you, the cross radiating from within you, and the angels at their quarters.

Part 4: Closing

Repeat the Sign of the Cross as in the opening, with the following modifications.

1. Rather than returning to the void, imagine your own form growing and expanding, until you stand with the Earth at the center of your feet and the Sun at your solar plexus.

2. Omit the words, “Dixitque Elohim fiat lux.” The universe has already been created, and now we merely re-affirm our unity with God’s Will as expressed through His Creation.

This completes the ritual.

The space cleared by the pentagram ritual is now suitable for prayer, meditation, or any sort of magical work, including internal practices like the Middle Pillar, or practical magic such as the consecration of sacramentals. It can also be practiced on its own, whenever you feel the need to clear a space, or your own aura, of hostile energy, malefic spirits, or the evil thoughts or intentions of others.

The Invoking Ritual of the Pentagram

The Invoking Ritual of the Pentagram is performed exactly the same as the Banishing Ritual, with two exceptions:

1. The pentagrams are drawn clockwise from teh top, not counterclockwise.

The words at each pentagram are a little different. Rather than banishing hostile spirits, we will invoke the Holy Spirit, in the following manner:

In the Eastern quarter, after drawing the pentagram, point to the center and say:

In nomine IESU, Regis Caeolrum,

Veni Sancte Spiritu,

Reple tuora corda videlium.

(“In the name of Jesus, King of the Heavens, Come Holy Spirit, fill the hearts of thy faithful.”)

In the Southern quarter, after drawing the pentagram, point to the center and say:

In nomine IESU, qui venit ignem mittere in terram,

Veni Sancte Spiritu,

Et amoris tuis in eis ignem accende.

(“In the name of Jesus, who hath come to cast a fire upon the Earth, come holy spirit, and enkindle in them the fire of thy love.”)

In the Western quarter, after drawing the pentagram, point to the center and say:

In nomine IESU, Fontis Aquae Vitae

Veni Sancte Spiritu,

Et creabuntur.

(“In the name of Jesus, font of the living waters, Come Holy Spirit, and they shall be created.”)

In the Northern quarter, after drawing the pentagram, point to the center and say:

In nomine IESU, Domini Terrae

Veni Sancte Spiritu,

Et renovabis faciem terrae.

(“In the Name of Jesus, Lord of the Earth, Come Holy Spirit, and thou shalt renew the face of the Earth.”)

Notes

Where the banishing ritual is used to disperse magical energies, the invoking ritual is used to concentrate them. Especially for beginners, learning to banish is far more important, and I recommend practicing with the banishing ritual until you feel that you get it before working with the invoking ritual.

The best way to understand the difference between the two different forms is to experience it for yourself. Once you have the banishing ritual down, try the invoking form. Some traditions recommend invoking in the morning and banishing at night. This can be too much for many people— often one magical ritual per day is the most the ordinary nervous system can handle, especially if you also have the pressures of family and career. Instead, I recommend alternating days: Invoke one day, banish the next, invoke the next, and so on. Especially if you then practice meditation immediately after the ritual, this will give you a good sense of the difference between the two forms and their uses. For almost everyone, regular banishing is necessary at first, but over time can lead to stagnation in the aura: for that reason, swapping out the banishing ritual for the invoking ritual from time to time (or at least once a week) is a good idea.

I promised that we’d discuss the Middle Pillar next time. I’m going to repeat that promise now— Unless something else comes up, we’ll go over a Christian version of the Middle Pillar next week.