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mark0987 wrote: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.
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.)
Crowley may not have known - he went through the ritual, grabbed his papers, and took off.
Jim Eshelman wrote:Concrete versions?
horustheantichrist wrote: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.
Jim Eshelman wrote:mark0987 wrote: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.
Jim Eshelman wrote: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.
Jim Eshelman wrote:
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.
fraterlei wrote: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.
Quaestor Lucis wrote: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)
Does this mean that this is not only corrrect sequence of names in this case?You've given the more purely planetary form.
Quaestor Lucis wrote: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?
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