The Hexagram Ritual

[mark0987]

93,

Whilst this question is kind of directed at Jim, if anyone at all can answer I would be grateful.

I understand this is not the first time this topic has been mentioned, but I still feel a little confused over the elemental attributions.

In Pearls of Wisdom you said that the hexagram ritual's elemental attributions are the same as the ones which the pentagram ritual uses in most situations.

My first question is what situations would it be more suitable to use the macrocosmic attibutions outside of the templi of adepti context?

Why is it more suitable to use the microcosmic scheme of elements?

Was Crowley aware of this information, or Regardie for that matter?

I apologise if some of this is already cleared up within the book I don't have access to it at the oment and I couldn't let the questions lay in the back of my mind for another month.

93, 93/93.

[Jim Eshelman]

In Pearls of Wisdom you said that the hexagram ritual's elemental attributions are the same as the ones which the pentagram ritual uses in most situations.

My first question is what situations would it be more suitable to use the macrocosmic attibutions outside of the templi of adepti context?

None IMHO.

Of course, I supposed I should clarify how I read your statement. I'd broaden my "none" to add: Any situation where you are actually working in Briah instead of Yetzirah. However, that could be construed to mean "within the Adeptus context."

Why is it more suitable to use the microcosmic scheme of elements?

That's the standard scheme for Yetziratic, and especially sub-Tifereth working. The Macrocosmic scheme is based on YHVH, the oldest known Hebrew Divine Name of Tifereth, applicable to the Second Order. The Microcosmic scheme is based on ADNI, the Hebrew Divine Name of Malkuth, applicable as the opening gate to the First Order. (There is a third formula based on AHYH that is applicable to the Third Order.)

Was Crowley aware of this information, or Regardie for that matter?

Regardie had in his possession the documents that mentioned that the Macrocosmic scheme was only used within the Vault, and he passed that specific information on to other people. Crowley may not have known - he went through the ritual, grabbed his papers, and took off. But Cecil Jones almost certainly was well aware of it.

To address a possible, predictable follow-up: Remember that Liber O was not written as a stand-alone for a solitary worker. It presumed supplemental instruction from one's Superior in the Order. It's just crib notes.

I apologise if some of this is already cleared up within the book I don't have access to it at the oment and I couldn't let the questions lay in the back of my mind for another month.

Actually, I don't think anyone has ever asked the second line of questions here before.

[mark0987]

93,

That's the standard scheme for Yetziratic, and especially sub-Tifereth working. The Macrocosmic scheme is based on YHVH, the oldest known Hebrew Divine Name of Tifereth, applicable to the Second Order. The Microcosmic scheme is based on ADNI, the Hebrew Divine Name of Malkuth, applicable as the opening gate to the First Order. (There is a third formula based on AHYH that is applicable to the Third Order.)

Thank you for your reply, this explanation is really useful. I have performed the version as per liber o in the past and have found it to still have a beautiful effect. But I do think I'll practice the version which corresponds to the ADNI formula, for one it complements the LBRP better as my mind tends attack the idea of mixing the elements up so to speak.

Crowley may not have known - he went through the ritual, grabbed his papers, and took off.

Me and a friend were discussing this, and I suggested this idea and I assumed that anyone who was in the order after Crowley was thrown out would certainly not correct him after he published the instructions in Liber O. However I do find it odd that Regardie never corrected it in his publications, he published so much, but then again I am not aware of all the blind spots which may be present in his works and so thank you for your clearing up of these things.

93, 93/93.

[Vadox]

So what are the concrete versions for yetzirah, briah and atziluth? That would be good to test to see if they fit to persons.

[Jim Eshelman]

Concrete versions?

[Vadox]

Concrete versions?

Yes, whats not clear? Fot the first order, second and thrid schemes of directions of pentagrams. I think i have worked with marcocosmic as i get attachement to sun light soon.

[Renan]

If the Macrocosmic scheme was only used within the Vault, then it follows that the Macrocosmic scheme is, necessarily, invocatory. Pretty much like in Liber XXXVI, and for the same reason, I guess.

That is, anyone who has learnt the hexagram ritual from a book would be blind to the fact that you can't banish by that formula. So thanks, Jim, for sharing with us so openly!

[Vadox]

Another day of false Saturn

How about insteed doing micro macro variations(which i have doubt are not good idea at all). Do the kabalistic cross, nox, lux i think those parts define micro macro better than pentagrams

[horustheantichrist]

I've read that when one has an over abundance of one planetary energy that it should be balanced by invoking the opposite planetary energy, not by banishing the energy in question. For example: too much Hod, invoke Netzach.

My question is: when you have too much Tipherith, what do you balance that with? By invoking Malkuth? Yesod? Kether?

Thank you.

[Jim Eshelman]

If you truly have a high abundance of Tifereth, you ARE in balance - Tifereth is balance per se.

But perhaps you mean too much Sun? This would be balanced in one direction by the (its complement) or in another direction by Saturn (which rules signs opposite Sun and Moon).

Or, it may be that Tifereth feels out of balance because something else is out of balance. Check the other polarities. (It's rough sitting in the center when the other forces aren't really equilibrated.)

[horustheantichrist]

Thank you for the quick reply. My problem is with the qlippoth Thagirion. I believe that if I can invoke the opposite planetary energy, I can balance this force. So that would be yesod. Correct? Thank you.


Sent from my iPhone using Tapatalk

[Jim Eshelman]

Thank you for the quick reply. My problem is with the qlippoth Thagirion. I believe that if I can invoke the opposite planetary energy, I can balance this force. So that would be yesod. Correct? Thank you.

Problems with lawyers, eh? <g>

I'd wonder why you're working directly with the Q'lippoth. The cure for that isn't a different planetary energy, but pulling your head out of the astral {***hole} <vbg>. Aspire purely to beauty, purely to Light. Let the shadows be taken care of by the intensifying link to the higher, truer, and more beautiful.

[horustheantichrist]

Thank you for your advice. It took a bit to sink in. But I get it. This is most helpful. I really appreciate it.


Sent from my iPhone using Tapatalk

[fraterlei]

In Pearls of Wisdom you said that the hexagram ritual's elemental attributions are the same as the ones which the pentagram ritual uses in most situations.

My first question is what situations would it be more suitable to use the macrocosmic attibutions outside of the templi of adepti context?

None IMHO.

Of course, I supposed I should clarify how I read your statement. I'd broaden my "none" to add: Any situation where you are actually working in Briah instead of Yetzirah. However, that could be construed to mean "within the Adeptus context."

Why is it more suitable to use the microcosmic scheme of elements?

That's the standard scheme for Yetziratic, and especially sub-Tifereth working. The Macrocosmic scheme is based on YHVH, the oldest known Hebrew Divine Name of Tifereth, applicable to the Second Order. The Microcosmic scheme is based on ADNI, the Hebrew Divine Name of Malkuth, applicable as the opening gate to the First Order. (There is a third formula based on AHYH that is applicable to the Third Order.)

Was Crowley aware of this information, or Regardie for that matter?

Regardie had in his possession the documents that mentioned that the Macrocosmic scheme was only used within the Vault, and he passed that specific information on to other people. Crowley may not have known - he went through the ritual, grabbed his papers, and took off. But Cecil Jones almost certainly was well aware of it.

To address a possible, predictable follow-up: Remember that Liber O was not written as a stand-alone for a solitary worker. It presumed supplemental instruction from one's Superior in the Order. It's just crib notes.

I apologise if some of this is already cleared up within the book I don't have access to it at the oment and I couldn't let the questions lay in the back of my mind for another month.

Actually, I don't think anyone has ever asked the second line of questions here before.

It's been a year, and although I understand most of this, there's something I still can't figure it out. Hope you people don't mind for reviving such an old topic.

Here's my question: Considering you stand between the intersection between the path Pé and Samekh, facing Tiphareth, in this microcosmic level, I'm well aware of the correspondences with the respective order of the pentagrams/hexagramas (as you said, Air in the East, etc.).

But when I'm trying to deduce where do you stand when you're working in the macrocosmic level, I got lost. What scheme did the GD use to make the Fire Hexagram in the East, the Earth H in the South and so on? It isn't in Tiphareth because around us we will have two Fires (Geburah and Neztach), I thought it could be Daath but doesn't make sense either. Can anyone help me to figure this out?

[Jim Eshelman]

I don't see either of these schemes as representing a "standing" place on the Tree for this ritual.

I think that's your point of confusion: You're "assuming a fact not in evidence," i.e., adding a symbol and then wondering why that symbol doesn't make sense

The Microcosmic scheme is based on the letters of the name Adonai (ADNI), for Malkuth, clockwise from the East.

The Microcosmic scheme is based on the letters of the name YHVH (for Tifereth) counter-clockwise from the East.

[fraterlei]

I don't see either of these schemes as representing a "standing" place on the Tree for this ritual.

I think that's your point of confusion: You're "assuming a fact not in evidence," i.e., adding a symbol and then wondering why that symbol doesn't make sense

The Microcosmic scheme is based on the letters of the name Adonai (ADNI), for Malkuth, clockwise from the East.

The Microcosmic scheme is based on the letters of the name YHVH (for Tifereth) counter-clockwise from the East.

That makes A LOT of sense. Yeah, I was kind of forcing it, I assumed the Notes on the Pentagram Ritual were the same for the Hexagram, but now you explained it, everything's much clearer, thank you for your fast response, Jim! Big fan of your publications so it's an honor!

[Jim Eshelman]

Thanks

BTW, notice that there are a lot of other patterns inherent in these. For example, the Microcosmic elemental sequence (clockwise from East) of Air, Fire, Water, Earth is also the order of attribution of the Elements to the four lowest chakras in the Hindu system, based on the sequence of emanation of the Tattwas from Akasha in the formation of reality. I don't think anyone has ever written this, so it startled me when I noticed it 15-20 years ago.

[Fr Seraphis]

I'd wonder why you're working directly with the Q'lippoth. The cure for that isn't a different planetary energy, but pulling your head out of the astral {***hole} <vbg>.

Aspire purely to beauty, purely to Light. Let the shadows be taken care of by the intensifying link to the higher, truer, and more beautiful.

Well said, Jim.

inri

[fraterlei]

This question is aimed at Jim, there's something very little bothering me and today I got this partially solved so I want to hear your opinions (or anyone's for this matter).

While in 776 1/2 you say ARARITA means אחד ראש אחדותו ראש יחודותו תמורתו אחד (AChD RASh AChDVThV RASh YChVDVThV ThMVRThV AChD) but never found the יחודותו (YChVDVThV). A native hebrew I met today told me the word is actually non existent and it's probably ייחודיותו (YYChVDYVThV), which I looked for and it means "singularity".

Does this little spelling mistake change somehting?
Or, is it really a mistake? Any case I wanted to let you guys know.


93 93/93

[Jim Eshelman]

While in 776 1/2 you say ARARITA means אחד ראש אחדותו ראש יחודותו תמורתו אחד (AChD RASh AChDVThV RASh YChVDVThV ThMVRThV AChD) but never found the יחודותו (YChVDVThV). A native hebrew I met today told me the word is actually non existent and it's probably ייחודיותו (YYChVDYVThV), which I looked for and it means "singularity".

Does this little spelling mistake change somehting?
Or, is it really a mistake? Any case I wanted to let you guys know.

The word is quite present in old Rabbinical works. I'd have to look it up to see if it's still alive in Modern Hebrew.

It's very simple Hebrew grammar in any case: YChYD means "only" (or other synonyms). Adding a Hé to the end of such a word changes it to mean, "a thing with the characteristic of," i.e., YChYDH, the name of the principle of consciousness attributed to Kether and literally meaning, "the only one" (the thing that has the characteristic of being "only"). Making the same conversion which translates a feminine singular -H into a plural -VTh also changes this into the form of, "the characteristic of..." etc., in this case, "onliness." Adding a Vav to the end turns it into third person singular possessive, thus, "His onliness" (or similar synonyms).

You won't find this word in a dictionary because it's a construct, according to conventional grammatical rules, from more basic words - off hand, I don't think any Hebrew possessives of this sort actually appear in dictionaries.

[Quaestor Lucis]

93

Mr. Eshelman, please clarify the following point! I want to perform the ritual of Gimel, which would gain the ability of clairvoyance. The Magick Link will be an eucharist. So is the followig hierarchy for the fifth hexagram correct?

Atziluth:Shaddai El Chai;
Briah:Gabriel (archangel);
Yetzirah:Gabriel (angel), Malka ....., Chasmodai;
Assiah: Levanah

I'm confused by the archangel and by Levanah because they are nevertheless sephirothic. And sure two names gabriel looks like an error)

Thank you!

[Jim Eshelman]

Mr. Eshelman, please clarify the following point! I want to perform the ritual of Gimel, which would gain the ability of clairvoyance. The Magick Link will be an eucharist. So is the followig hierarchy for the fifth hexagram correct?

Atziluth:Shaddai El Chai;
Briah:Gabriel (archangel);
Yetzirah:Gabriel (angel), Malka ....., Chasmodai;
Assiah: Levanah

I'm confused by the archangel and by Levanah because they are nevertheless sephirothic. And sure two names gabriel looks like an error)

The sequence you have identified is not intrinsically sephirothic. If it were, the Yetziratic layer would be the Kerubim. You've given the more purely planetary form.

As for the dual Gabriels, just remember these are no more the same being than if you knew two people named Gabe. They are on different planes - one is Briatic, one Yetziratic. They have different colors, have a different feel about them. The magick isn't in your just reciting a string of names, of course, but in your stretching and molding your consciousness to attune, in right sequence, to a specific set of consciousness modalities to the best of your ability, and GRBYAL in Briah is not the same as GBRYAL in Yetzirah. Work with that idea, and I'm sure you'll get it.

[Quaestor Lucis]

Thank you for the answer!
You wrote:

You've given the more purely planetary form.

Does this mean that this is not only corrrect sequence of names in this case?
In col 401 line 13 of 776 there is no Kerubim, but only in line 9. So, is this name suitable here? I believe it is, but I can not grasp this idea of using sephirothic names for planetary(path) invocations. And without this name how can I draw the current down to the Assiah for charge the cakes?

[Jim Eshelman]

You wrote:

You've given the more purely planetary form.

Does this mean that this is not only corrrect sequence of names in this case?

Quite the opposite. I was saying you have it right.

I suppose the communication breakdown here is my reference to the planetary form. The pure expression of the planet is in the path, not the sphere. "The more purely planetary form" is what you want for Gimel, not for Yesod; what you want for Kaph and not Chesed, for Beth and not Hod, etc.

In col 401 line 13 of 776 there is no Kerubim, but only in line 9. So, is this name suitable here? I believe it is, but I can not grasp this idea of using sephirothic names for planetary(path) invocations. And without this name how can I draw the current down to the Assiah for charge the cakes?

You have other Yetziratic names to accomplish this. Remember, it isn't the names exactly that matter, it's attuning (to the utmost of your capacity) to Gimel in Atziluth, then drawing tis down into your attunement to Gimel in Briah, and so forth.