The Star Sapphire - notes

Jim Eshelman

In resposne to some questions concerning The Star Sapphire ...

How does one make a Holy Hexagram in the East, West, North and South for instance, with a Unicursal Hexagram?

I think the best answer I have for this is to quote directly from an article I wrote many years ago, including where I contradict myself -

"The Unicursal Hexagram, or 'Hexagram of the Beast,' is not used in this ritual... Even a simple inspection of the nature of the ritual shows that at each quarter two principles – two elements – are so combined that their alchemical glyphs form the classic two-triangle Earth hexagram. In the East these are Father and Mother, Fire and Water; in the South, Mother and Son, Water and Air; and so forth." In other words, the Earth hexagram is formed in the East by the intersection of the Fire and Water hexagrams, in the South by the intersection of the Water and Air hexagrams, in the West by the joining of the Air and Earth hexagrams, and in the North by the joining of the Earth and Fire hexagrams - in each close looking exactly like the others indistinguishably.

With this is a footnote: "An A.'.A.'. Adept in our acquaintance, who was kind enough to review this paper, indicated that, in principle and in theory, he entirely concurs with this statement, and would thus teach The Star Sapphire to his students as well. Nonetheless, when he performed it as part of his Adeptus Minor work, the hexagrams (after a few weeks) transformed themselves unbidden into golden Unicursal Hexagrams with five-petalled roses at their centers. When this would occur, the entire adytum in which he worked would typically become bathed with sunlight pouring through the four gates into the center."

So there you have it.

It being related to the LHR (from what I hear)

Precisely. At least in form. If I have time, I'll copy a general lead-in intro into a further answer to this.

And then there's the issue of banishing/invoking directions.

Nope. The Star Sapphire is only an invoking ritual, just as the Star Ruby is only a banishing ritual.

Also, what is the deal the the signs of LVX and NOX? And is the difference significant in that it either places you in our outside of "the Abyss" (at least symbolically on Da'ath).

This is subject to several opinions. There are two passages referenced by this question. The first says: "In the centre, let him give the L.V.X. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of N.O.X..." Then, the last paragraph says: "Let him then repeat the signs of L.V.X. but not the signs of N.O.X.: for it is not he that shall arise in the Sign of Isis Rejoicing."

The first thing to note (which gives us an "easy out" at the moment) is that this is optional. I recommend the L.V.X. signs unless something significant directs one otherwise.

Speaking only for myself, the N.O.X. signs were irrelevant until I was 5=6 A.'.A.'., and in fact until I was rather far into the grade, probably technically 5=6 Within even though I was still completing my formal Abramelin operation. I can't say that this is necessarily true for everyone, but I certainly wouldn't limit it to 8=3 as your question did. These are the signs of 6=5 through 8=3, so they don't become particularly relevant until after 5=6 it seems to me (at least, through my own particular looking glass).

Of course, one can use any old signs at any old time, but one might like to actually have some understanding of what is occurring.

The first reference, "if he know them," etc. (besides the interpolation of the Four Powers of the Sphinx), can be taken literally: When The Star Sapphire was first written and publishedin 1912-13, the N.O.X. signs simply weren't known outside of the A.'.A.'., and weren't widely circulated within the A.'.A.'.. Most people simply wouldn't have known them, but could have gotten the L.V.X. signs from Liber O.

How is a ritual which, at least on the surface, appears to be a similar sort of arm-waving ritual as the LBRP likened (or confused with?) sex magick? I see there is a balancing of forces going on, but I don't see how the ritual could really retain much of its appearance as a sex ritual... unless you have a spinning bed.

At least symbolically, it plays to the same symbol set, and is saturated with sexual symbolism. A separate analysis of it could certainly be done solely from that angle, and when thinking of it that way decades ago I didn't think of a spinning bed - I thought of Chuck Berry's "Rock Around the Clock" (the "adult" version). "We did it in the bathroom, in the hall, in the bedroom, out on the back porch" translates to "We did it in the east, we did it in the south," etc.

But I really truly sincerely don't believe that's the real intent here. Nonetheless, the symbolism shouldn't be overlooked, since a passionate and intimate union is certainly the goal of the ritual.

More below if I don't get interrupted tonight.

Jim Eshelman

(Introductory excerpts from an article of mine:)

Liber XXXVI, The Star Sapphire, is one of the most sacred of all rituals promulgated by the A.'.A.'.. ... In his one published commentary on the ceremony, Aleister Crowley (S.'.H.'. Frater V.V.V.V.V.) stated that it, "is the real and perfect Ritual of the Hexagram." Note the definite article. The impact of the simple word "the" becomes inescapable when the quoted sentence is compared to Frater V.V.V.V.V.'s similar one-line comment that The Star Ruby is "a new and more elaborate version of the Banishing Ritual of the Pentagram."

The "real and perfect Ritual of the Hexagram" is the invocation of the Holy Guardian Angel. No other ceremony is worthy of this sobriquet.

It is possible to interpret this ceremony as a formula of sexual magick. Many have sought to do so. Within the peripheral membership of Ordo Templi Orientis, such an interpretation is com-monplace. Nor do we dispute that The Star Sapphire can be readily adapted to that purpose. However, we do assert that this sexual interpretation is not the perspective from which the ritual was first written. Furthermore, Crowley's remark on The Star Sapphire in private correspondence late in his life – that, "It is the most sacred ritual of the A.'.A.'.. I myself have performed it but once." – pretty much rules out the possibility that he merely regarded it as a veil for the IX° O.T.O. technology, since Crowley performed that ritual thousands of times in his life.

For the purposes discussed here..., The Star Sapphire is an advanced and especially revered invoking ritual of the Hexagram.... In particular, we make no comment on its relationship to any particular initiate's invocation of the Holy Guardian Angel.

Here follows a commentary and instruction...

Jim Eshelman

(More general commentary:)

The key to this ritual is the number 210, and the word N.O.X., which is rendered so as to have this numerical value (Nun A’ayin Tzaddi). The word N.O.X. (Nox) is the Latin word for "night," even as L.V.X. (Lux) is Latin for "light." This Nox is the Supernal Consciousness so far beyond even the Light of Adepthood as to appear as utter darkness. It is symbolically relatable to the profound depths of space, and the body of Nuit, in contrast to the daylight made possible by our local atmosphere (cf. Ruach). It must not be confused with the infernal darkness.

Even as L.V.X. is encoded in the symbol of the Cross – since each of the letters L, V, and X can be traced on the various angles of the arms of a Greek cross – so is N.O.X. encoded in the so-called "Mark of the Beast," the superposition of a circle and cross – …since each of the letters N, O, and X can be traced on this figure as well.

What is remarkable is that if you look into an actual star sapphire cabochon, the manner in which the light is internally reflected in the gem produces exactly the same image! (NOTE: Actually, this is not entirely true. A true star sapphire has a hexagonal crystallization pattern that produces a characteristic six-rayed star. However, most stones sold as black "star sapphires," especially earlier in this century, were actually star diopside, which produces this [circle-and-X] pattern.)

This N.O.X. is the consciousness attributed, in the Path of Initiation, to Binah. It is the dark and interminable Great Sea. Similarly, Crowley assigned the star sapphire stone to Binah, claiming in 777 Revised that it suggests, by its appearance, the expanse of night with the Star appearing in the midst thereof. Note that this light impression of the Star is not in the stone itself, but is due to the internal structure. This doctrine, as Crowley taught, is that the stars are formed in the body of night, by virtue of the intrinsic form of that night, by the impact of the energy of a higher plane.

The "floor-plan" of this ritual is, in fact, the same symbol i.e., Mark of the Beast]; for the "Father," "Mother," "Son," and "Daughter" are attributed not to the quarters, but to the mid-quarters. Pater (Father) is attributed to the northeast…. Mater (Mother) is attributed to the southeast…. Filius (Son) is attributed to the southwest…. Filia (Daughter) is attributed to the northwest….

Furthermore, when the eight trigrams of the I Ching are ascribed, according to tradition, to the eight directions of the compass, we discover... that the element Fire is ascribed to the northeast, Water to the southeast, Air to the southwest, and Earth to the northwest. This is a flawless equation of the elements to the letters of Tetragrammaton, and to its familial correspondences.

Within the circle of operation, therefore, the stations of the Four Potencies inscribe an "X" within the circle, diagramming our familiar insignia [Mark of the Beast].

We do not need any further confirmation of the importance of the word formula N.O.X. and the sigil in this ritual. Nonetheless, the confirmation is not at all exhausted; for the Latin form of the Tetragrammaton employed in this ritual – Pater, Mater, Filius, Filia – enumerates to 210!

Jim Eshelman

(An instruction in the technically most obscure part of the ritual:)

**"Let him then return to the Centre, and so to The Centre of All (making the Rosy Cross as he may know how) saying Ararita Ararita Ararita.

"(In this the Signs shall be those of Set Triumphant and of Baphomet. Also shall Set appear in the Circle. Let him drink of the Sacrament and let him communicate the same.)..."**

Complete the horizontal circle you are tracing, from the North to the East. Then physically return to the center of your place of working, the point symbolized by the intersection of the two arms of the "X" and the center of the "O." This, in itself, "makes the Rosy Cross." However, while facing East, you now trace in the air before you The Mark of the Beast (the symbol of N.O.X.), and vibrate the formula veiled by the notariqon Ararita.

Then, still standing in the center of the circle, give the Sign of Set Triumphant, which is identical with the Sign of Apophis, extending your Will upward toward the Highest; and in this attitude, again vibrate Ararita.

Third, assume the Sign of Baphomet, which is the same as the Sign of Mulier: legs spread wide to form a triangle, arms spread wide in an upwardly receptive crescent shape, head slightly thrown back…. In this position, again vibrate the formula Ararita, rendering yourself Spirit-Receptive. That is, having invoked the force by the previous gesture, you now position yourself to be its true receptacle.

[…]

Set… is here a symbol of the Holy Guardian Angel. More generally… [this sign of Set Triumphant] is a symbol of the supreme invocation of Light. The name is spelled [Shin Tav]. As such, it represents a climax, completion, and fulfillment. According to the Zohar, "The name Set symbolizes an end, being composed of the last two letters of the alphabet in regular order." That is, this name is a symbol of the culmination of the Great Work. Seth (same spelling) is also the Chaldean word for "six," with an obvious correspondence thereby to Tiphereth.

An entirely different interpretation of this name Set was given by The Master Therion in his commentary appended to Liber V vel Reguli. It is most likely closer to what he actually had in mind during the writing of The Star Sapphire. This alternative interpretation is based on the spelling [Shin Teth]. It can be said unequivocally that, by Shin Teth he intended to represent the idea of the Holy Guardian Angel, veiled under the image of the God Horus.

[...]

This Set – by whichever interpretation – "shall... appear in the Circle." Besides certain abstract, symbolic interpretations of these words, this simply refers to the successful invocation. The "Sacrament" mentioned is that Elixir, not of any earthly substance, which is the exquisite essence of the magician's union with this invoked Presence. It is both "drunk" and "communicated," i.e., it is shared between the magician and the God.

Jim Eshelman

(A paraphrase of the original Star Sapphire text, intended to make it easier to understand how to do the ritual:)

SUMMARY OF PERFORMANCE OF
THE STAR SAPPHIRE

Standing in the center of the circle or place of working, perform the Analysis of the Key Word I.N.R.I., including the L.V.X. signs, exactly as taught in the Lesser Ritual of the Hexagram.
Advance to the eastern edge of the circle. In golden light, draw an invoking Earth Hexagram. Vibrate, Pater et Mater unus deus A.R.A.R.I.T.A.
Carry the wand around to the South, tracing a horizontal circle of golden light. Again trace the invoking Earth Hexagram, but this time vibrating, Mater et Filius unus deus A.R.A.R.I.T.A.
Repeat in the West, but with the phrase, Filius et Filia unus deus A.R.A.R.I.T.A.
Repeat in the North, but with the phrase, Filia et Pater unus deus A.R.A.R.I.T.A.
Complete the tracing of the golden circle from North to East, then return to the center of the circle, facing East.
Trace the Mark of the Beast [circle-and-X N.O.X. glyph]. Vibrate A.R.A.R.I.T.A.
Give the Sign of Set Triumphant (the Sign of Apophis), extending your Will upward to toward the Highest. Vibrate A.R.A.R.I.T.A.
Assume the Sign of Baphomet (Mulier). Vibrate A.R.A.R.I.T.A., rendering yourself Spirit-Receptive.
Say, Omnia in Duos: Duo in Unum: Unus in Nihil: Hæc nec Quatuor nec Omnia nec Duo nec Unus nec Nihil Sunt. Gloria Patri et Matri et Filio et Filiæ et Spiritui Sancto externo et Spiritui Sancto interno ut erat est erit in Sæcula Sæculorum sex in uno per nomen Septem in uno A.R.A.R.I.T.A.
Repeat Step 1.

Heru

@Jim Eshelman said

"With this is a footnote: "An A.'.A.'. Adept in our acquaintance, who was kind enough to review this paper, indicated that, in principle and in theory, he entirely concurs with this statement, and would thus teach The Star Sapphire to his students as well. Nonetheless, when he performed it as part of his Adeptus Minor work, the hexagrams (after a few weeks) transformed themselves unbidden into golden Unicursal Hexagrams with five-petalled roses at their centers. When this would occur, the entire adytum in which he worked would typically become bathed with sunlight pouring through the four gates into the center.""

With the above in mind, does this mean that the Unicursal Hexagram is elemental in nature rather than planetary? Crowley never gives an exact defintion of this hexagram anywhere. Or if he has I haven't seen it, or maybe haven't recognised it as such.

Was/is Crowley's use of this hexagram consistent with the Golden Dawn's, i.e. the four elements combined with the Sun and Moon?

What is the meaning of the inverted rose in the centre ?

Forever93

All:

Do what thou wilt shall be the whole of the Law.

@Redd Fezz said

"How does one make a Holy Hexagram in the East, West, North and South for instance, with a Unicursal Hexagram?"

First, irrespective of its use in the Star Sapphire, how do you (Jim) believe that the Unicursal Hexagram in its role as the 'Hexagram of the Beast' should be traced? One usually sees it being drawn from the top point, going clockwise; the "Blue Brick" edition of give this in the main text, but the editorial footnotes (note 336, pp 773-4) say that AC taught a variant in the '40s, starting in the upper-left corner and proceeding clockwise.

Part of my difficulty with this, aside from any 'authoritative' designation, is that I was first introduced to the Unicursal Hexagram in Regardie's [www.amazon.com/gp/product/1904658105/103-5498360-5739858:2smuu93n]](http://www.amazon.com/gp/product/1904658105/103-5498360-5739858:2smuu93n) (a great book, BTW, IMO), which I'm delighted to see finally back in print), where it appears not as the "Hexagram of the Beast" but as a convenient alternative to planetary hexagrams. As a result, I've alwas found its use as the Hexagram of teh Beast problematic, because any version will trip over these attributions. In Regardie's schema, the first corresponds to Banishing Saturn, which would seem weak even for BABALON and inappropriate for the Beast (as ChAOS/Chokmah); the seconsis Banishing Mars, which is even further off the mark. Any comment on these attributions?

@Jim Eshelman said

""The Unicursal Hexagram, or 'Hexagram of the Beast,' is not used in this ritual ... Even a simple inspection of the nature of the ritual shows that at each quarter two principles – two elements – are so combined that their alchemical glyphs form the classic two-triangle Earth hexagram. In the East these are Father and Mother, Fire and Water; in the South, Mother and Son, Water and Air; and so forth." In other words, the Earth hexagram is formed in the East by the intersection of the Fire and Water hexagrams, in the South by the intersection of the Water and Air hexagrams, in the West by the joining of the Air and Earth hexagrams, and in the North by the joining of the Earth and Fire hexagrams - in each close looking exactly like the others indistinguishably."

You've lost me, here: I agree that the elements should be as you list them based on the Formula of Tetragrammaton, and I take it that by "their alchemical glyphs" you mean these -- yes? In that case, simply overlapping them does form a classic "Star of David"-type hexagram, which is the same geometric figure as the GD Earth Hexagram, but it still seems problematic to "reduce" these specific syzygies to the same one used for Elemental Earth -- esp as these, unlike Regardie's self-created (AFAIK) planetary attributions to the Unicursal Hexagram, have the imprimatur of the GD and (almost) the Key of Solomon. Do you trace then the same way as the GD Earth Hexagram? Doesn't that seem problematic to you?

@Jim Eshelman said

"With this is a footnote: "An A.'.A.'. Adept in our acquaintance ... indicated that, in principle and in theory, he entirely concurs with this statement ... Nonetheless, when he performed it as part of his Adeptus Minor work, the hexagrams (after a few weeks) transformed themselves unbidden into golden Unicursal Hexagrams with five-petalled roses at their centers.""

Intuitively, I really like the idea of using the Universal Hexagram for these, precisely because of the "Unus Deus" aspect of a single, unicursal figure, rather than the tracing of 2 separate Hexagrams (which latter does however accord nicely with its symbolism within the OTO context). I would just want a way to use it that wouldn't trip up on either the Beast or the Planetary attributions -- which is, of course, impossible. Do you (Jim) have any suggestions, or are you adamantly against tracing the Unicursals here? Can you explain your reasoning beyond what you've already done in your self-quotation? (And: anyone else with any solutions or insights?)

@Jim Eshelman said

"
@Redd Fezz said
"It being related to the LHR (from what I hear)"

Precisely. At least in form."

Yet you don't use the LHR Hexagrams ... which is what I've been doing, tho' this is also problematic because the Elements as given don't jibe with the Divine Parents invoked.

@Her said

"Was/is Crowley's use of [the Unicursal] hexagram consistent with the Golden Dawn's, i.e. the four elements combined with the Sun and Moon? "

What did you mean by the clause following "ie.", Heru?

@Jim Eshelman said

"
@Redd Fezz said
"And then there's the issue of banishing/invoking directions."

Nope. The Star Sapphire is only an invoking ritual, just as the Star Ruby is only a banishing ritual."

Very firmly agree. The symbolism of these Rituals only make sense in these contexts.

@Jim Eshelman said

"
@Redd Fezz said
"Also, what is the deal the the signs of LVX and NOX?"
The first thing to note (which gives us an "easy out" at the moment) is that [the use of the NOX signs] is optional. I recommend the L.V.X. signs unless something significant directs one otherwise."

Hm. While I don't have time just now for the essay involved, I also think that the Star Sapphire really makes much more sense with the NOX signs, esp if its performance follows on the heels of the Star Ruby. Symbolically, I read that one is prefiguring (for most of us lowly aspirants ) the passage across the Abyss in Ruby, "banishing" the Ego, which is the purpose of the NOX signs there, and then first affirming that point at the opening of Sapphire, and then (having reneweed the cycle of Creation as the Magus) by communicating the Sacrament "a star is cast forth in the Heavens to enlighten the Earth, so that he may possess a vehicle wherein he may communicate with mankind" ([www.thelema.org/aa/documents/one_star_in_sight/one_star_in_sight_3.html:2smuu93n]](http://www.thelema.org/aa/documents/one_star_in_sight/one_star_in_sight_3.html:2smuu93n)) -- thus the Signs given with the central ARARITAs and the final LVX signs. What's your reaction to this brief sketch?

@Jim Eshelman said

"N.O.X. * encoded in ... the superposition of a circle and cross … since each of the letters N, O, and X can be traced on this figure as well."

I knew this, but hadn't connected it with the use of the NOX sigil as the "Rosy Cross" in Sapphire (I'd been using the GD Rose Cross):

@Jim Eshelman said

"
@Star Sapphire said
"Let him then return to the Centre, and so to The Centre of All (making the Rosy Cross as he may know how) saying Ararita Ararita Ararita."

while facing East, you now trace in the air before you The Mark of the Beast (the symbol of N.O.X.)"

BRILLIANT. Thank you! The use of the NOX sigil for the Rosy Cross enhances all of this symbolism.

One thing, though: I would normally take the NOX sigil to be distinct, at least superficially, from the Mark of the Beast. The former I take to be the sign that TOT members wear as a pendant (a circle with an equal-armed cross tilted 45 degrees from the vertical -- ie, an "X" in an "O," with the "N" formed by the sections of the circumference between the 2 "X" bars on the left and right sides of the circle, and the central diagonal formed by the descending (left-to-right) arm of the "X" (jeez, I wish I could find one online!!), as seems to be indicated in The Vision and the Voice, Sixth Aethyr: "And there is writing in Greek above that. The word "nox" written in Greek, and a circle with a cross in the centre of it, a St. Andrew's cross". This is also given as the Sigil of Nox in a Blue Brick note on pg 782, from an unpublished AC note on the NOX signs. This is the figure you mention above.

The latter I take to be "Sun and Moon conjoined" symbol used most prominently in Liber OZ. Apparently, this is explicitly identified as such in Yorke’s TS of AC's notes on the “Preliminary Invocation” to the Goetia (ie, the "Bornless" ritual); moreover, according to the notes to Liber V in the Blue Brick (p. 575 -- said (in note 335, p. 773) to be transcribed from AC's own copy of Magick and also from one of the TS copies of the book), where Reguli says "Let him raise the Wand, trace the Mark f the Beast, and cry AIWAZ," AC indicated that "The Mark of the Beast is [this same figure], where Sol is Hadit, Luna is Nuit, and the Testes 666 and 156." The note on p 773 adds that AC also said this in a letter to Achad: "It consists of two circles, touching internally, with the centre of the smaller of the two marked as a point. This gives the Greek letters ST, a third form of 31. It gives teh Sun and Moon conjoined, and is also a foreshortened phallus."

Now of course, ultimately a Cross within a Circle is at one level interpreble as the equivalent of the Sun and Moon conjoined, but the two items would seem to be distinct symbols and I would think them best used thus. Do you agree, Jim, and if not would you share your reasoning?

@Jim Eshelman said

"and vibrate the formula veiled by the notariqon Ararita."

Hm. Do you actually mean that one should attempt to vibrate "Achad Rosh" etc? If so, I'd run out of breath . I've never heard of this reading; is this what you intend, & if so, why? The notariqon itself has an 'authoritative' history of use in talismanic magick and AFAIK was what was used in the GD -- and AC seemb here to be instructing the use of the single word.

@Jim Eshelman said

"
@Star Sapphire said
"(In this the Signs shall be those of Set Triumphant and of Baphomet. Also shall Set appear in the Circle. Let him drink of the Sacrament and let him communicate the same.)"

Then, still standing in the center of the circle, give the Sign of Set Triumphant, which is identical with the Sign of Apophis ... Third, assume the Sign of Baphomet, which is the same as the Sign of Mulier ... rendering yourself Spirit-Receptive. That is, having invoked the force by the previous gesture, you now position yourself to be its true receptacle."

Hm again! The Blue Brick footnotes suggest (note 351, pp 781-2):

@Blue Brick Footnotes said

"The sign Set Triumphant may be attributed to Mater Triumphans ... Set or Satrn is attrributed to Binah, to which Sephira Crowley attributes Mater Triumphans. See also "Liber 370," v. 7 Mater Triumphans]. Crowley's commentary to Liber Reguli discusses Set-Isis as the "Father-Mother," ... [and] stresses Horus as the incestuous child of Set and Isis; thus a pictorial representation of Horus suckled by his mother Isus may reasonably be described as Set Triumphant as well as Mater Triumphans [and also makes a great deal of symbolic sense in terms of both the OTO symbolism and my own mystical interpretation given above -Forever93].

... the Sign of Baphomet is somewhat less problematic, as Crowley clearly identifies Mulier as teh "attitude of Baphomet" in Liber V ["attitude" here in the original sense of "stance" or "posture" rather than its more metaphorical usual meaning today -Forever93]. Crowley identifies Mulier with Babalon in the last of the three descriptions of the signs quoted below
@Unpublished Paper said

"]
Signs of the Grades
Of the A.·.A.·.
1
2
3 As Asi with Babe
Babe of the AbyssAs Venus Pudica -- as Baphomet."
] ... The remaining problem is the attribution of this sign to the Babe of teh Abyss. Crowley's attribution ... clearly refers to two distinct signs, Puella and Mulier, both of which are attributed to this Grade ... Crowley was still working out the attributions in [the above-quoted] draft (even reversing their order at first). ... In a letter to [Achad] dated ... 1916 EV ..., almost certainly written after the descriptions given above, Crowley changed the attribution of the X, describing the signs as follows: NOX signs ... Babalon sign (Mulier) arms and legs spread" ... [AC] further identifies Babalon with Baphomet in The Book of Thoth, p. 67, remarking that Baphomet's "pictorial correspondence is most easily seen in the figures of Zeus Arrhenothelus and Babalon," a doctrine corroborated in the teachings of the OTO."

That looks pretty authoritative to me, I must say, and again fits with my own reading of both the OTO and the mystical symbolism of the ritual. Do you agree, or would you share your reasoning to stick with your existing schema?

@Jim Eshelman said

"
@Star Sapphire said
"Let him then repeat the signs of L.V.X. but not the signs of N.O.X.: for it is not he that shall arise in the Sign of Isis Rejoicing."

Standing in the center of the circle or place of working, perform the Analysis of the Key Word I.N.R.I., including the L.V.X. signs, exactly as taught in the Lesser Ritual of the Hexagram."
Heh. I've been tinkering with these for some time in an effort to "purge" the LVX signs of their Osirian Aeon symbolism in favor of a more universal one that also brings out the symbolism of the Ritual as I read it a bit better ... but that's a whole 'nother big 'ol post ...

Thanks for your insights, Jim (and anyone else!).

Love is the law, love under will.

Jim Eshelman

@Forever93 said

"First, irrespective of its use in the Star Sapphire, how do you (Jim) believe that the Unicursal Hexagram in its role as the 'Hexagram of the Beast' should be traced?"

Why do you differentiate it in this role from any other?

If you are using the Unicursal Hexagram to invoke the Sun, you begin at the top point - the point assigned to the Sun - and make the initial stroke to the lower right. To banish, start at the same point but go the opposite direction.

The excellent Regardie book, BTW - as Francis said to me in person - was based on his making up the way to use it from scratch, not realizing at the time that he had published the correct key in two of his own books! The Unicursal Hexagram's symbolism was never that of the seven planets, but of the Sun and Moon with the five Elements.

"
@Jim Eshelman said
"In other words, the Earth hexagram is formed in the East by the intersection of the Fire and Water hexagrams, in the South by the intersection of the Water and Air hexagrams, in the West by the joining of the Air and Earth hexagrams, and in the North by the joining of the Earth and Fire hexagrams - in each close looking exactly like the others indistinguishably."

You've lost me, here: I agree that the elements should be as you list them based on the Formula of Tetragrammaton, and I take it that by "their alchemical glyphs" you mean these -- yes? In that case, simply overlapping them does form a classic "Star of David"-type hexagram, which is the same geometric figure as the GD Earth Hexagram, but it still seems problematic to "reduce" these specific syzygies to the same one used for Elemental Earth -- esp as these, unlike Regardie's self-created (AFAIK) planetary attributions to the Unicursal Hexagram, have the imprimatur of the GD and (almost) the Key of Solomon. Do you trace then the same way as the GD Earth Hexagram? Doesn't that seem problematic to you?"

I'm utterly lost in your paragraph. What's the problem? I'm not even talking about tracing them - only that they combine to form the one single same image.

"Yet you don't use the LHR Hexagrams ... which is what I've been doing, tho' this is also problematic because the Elements as given don't jibe with the Divine Parents invoked."

It's not a matter of what I use. It's a matter of how the ritual was intended to be performed.

"While I don't have time just now for the essay involved, I also think that the Star Sapphire really makes much more sense with the NOX signs, esp if its performance follows on the heels of the Star Ruby. Symbolically, I read that one is prefiguring (for most of us lowly aspirants ) the passage across the Abyss in Ruby, "banishing" the Ego, which is the purpose of the NOX signs there, and then first affirming that point at the opening of Sapphire, and then (having reneweed the cycle of Creation as the Magus) by communicating the Sacrament "a star is cast forth in the Heavens to enlighten the Earth, so that he may possess a vehicle wherein he may communicate with mankind" ([www.thelema.org/aa/documents/one_star_in_sight/one_star_in_sight_3.html:1k711a27]](http://www.thelema.org/aa/documents/one_star_in_sight/one_star_in_sight_3.html:1k711a27)) -- thus the Signs given with the central ARARITAs and the final LVX signs. What's your reaction to this brief sketch?"

Too much gobbledy-gook, and starts off by ignoring what the ritual itself says about the conditions for using one or the other.

"One thing, though: I would normally take the NOX sigil to be distinct, at least superficially, from the Mark of the Beast."

Then you haven't been correctly educated. The NOX sigil is specifically the Mark of the Beast - this in AC's handwriting in the original of an unpublished important A.'.A.'. instruction.

"The latter I take to be "Sun and Moon conjoined" symbol used most prominently in Liber OZ"

For one very brief time, AC called that "the Mark of the Beast." He later corrected it to "the Sigil of To Mega Therion."

"
@Jim Eshelman said
"and vibrate the formula veiled by the notariqon Ararita."

Hm. Do you actually mean that one should attempt to vibrate "Achad Rosh" etc?"

Oh fuck yeah! Don't fall for the blind. - There are many errors (or, usually, omissions) in all published versions of the Hexagram Ritual, and one of the few I can mention openly is that ARARITA, like AGLA, is not shorthand notation and the whole phrase for which it stands is to be vibrated.

"If so, I'd run out of breath ."

There's a particular chant style that is traditional in reciting it.

"I've never heard of this reading"

Good! It was never published.

"is this what you intend, & if so, why?"

Well, for one, that's the way the ritual was always intended to be performed.

"The notariqon itself has an 'authoritative' history of use in talismanic magick and AFAIK was what was used in the GD"

It was not. (It was what was used in the S.M.)

"and AC seemb here to be instructing the use of the single word."

There are close to a dozen things not given in AC's published version of the Hexagram Ritual. It was never intended to be used except with direct personal instruction. Even the Pentagram Ritual has a couple of these things.

"The Blue Brick footnotes suggest"

They are partially wrong.

YHVH

A trivial question:

I have found online at least 4 or 5 variations of the full ARARITA, with slight alterations each. Most often I stumble into "Achad Rosh Achadotho Rosh Ichudo Temurazo Achad". Is this the -correct- "full" ARARITA???

An extremely trivial question:
the hebrew "z" is supposed to be pronounsed "zs" as in Enochian and English or "ts" as in German???

Jim Eshelman

@YHVH said

"I have found online at least 4 or 5 variations of the full ARARITA, with slight alterations each. Most often I stumble into "Achad Rosh Achadotho Rosh Ichudo Temurazo Achad". Is this the -correct- "full" ARARITA???"

There are various Hebrew dialects, plus there has been a tendency in the West for a century or two to not actually bother to be careful with such things. Still, slight variations are possible under different dialectical rules.

I did my most careful transliteration of it when writing the third edition of The Mystical & Magical System of the A.'.A.'. - I wanted the transliteration for a few remarks on Liber ARARIThA. Understand that ch is used below for the sound of Cheth (halfway between H and K, roughly), here it is:

Echad rosh ache'dutho rosh yichudutho t'muratho echad.

The initial vowel in this formf AChD is the "e" sound, not "a" (they are different words). I'm not sure where you ran into the z in the next-to-last word, since the Hebrew is a Tav.

"the hebrew "z" is supposed to be pronounsed "zs" as in Enochian and English or "ts" as in German???"

Zayin is pronounced like the English z as in zebra. (I don't know why you give this as "zs," but perhaps that communicates it in your gonue?) It is quite distinct from the Tzaddi, which is close to the English tz but is technically a flattened, extremely sibilant s (a single sound, rather than the "two sounds" people usually make with "tz." It's nearly identical to the middle sound in the familiar word pizza.

YHVH

Thank you. Now I must learn to vibrate the whole sentence!

Marcel

"Do what thou willt shall be the whole of the law."

One thing i have wondered over though.
Should the Holy Hexagram be traced "averse"?

"Plunge from the height, O God, and interlock with Man!
Plunge from the height, O Man, and interlock with Beast!
The Red Triangle is the descending tongue of grace;
the Blue Triangle is the ascending tongue of prayer"

Makes me see a correspondance to "Reguli" with its averse Pentagrams (together with the normal Pentagrams of the Star Ruby they yield the Hexagram).

It also makes me think of the red tringle as the Divine part or highest part (the supernals).
If the Hexagram is traced normally, only changing its colours, the holier part of it would not be descending but behaving rather normally save for an Elemental "hue" of an oposite kind.

"In the magical hexagram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him personally, at the Equinox of the Gods. (It is the flame desending upon the altar, and licking up the burnt offering.) The blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force."

Then again, the Hexagram and HGA is centered at Tiphareth first and foremost, not the Supernals. I do however feel a bit inclined to believe
that the power of the Ritual is supposed to pass down through Daath.

Another thing, if a Banishing is performed before the Star Saphire, using only Earth Hexagrams, the Hexagrams superimposed on eachother would yield 12 at each point, thus also invoking the Zodiac.

Another question, if the Star Ruby is only for Banishing and Star Saphire only Invoking, in what sence can they be said to "correspond" (exept for mathematically)?

"The Star Sapphire corresponds with the Star-Ruby of Chapter 25; 36 being the square of 6, as 25 is of 5. This chapter gives the real and perfect Ritual of the Hexagram."

I would say that one Banishing Pentagram Ritual and one Invoking Hexagram Ritual "corresponds" in no way exept for having the same author and being Thelemic (and Hexagram following Pentagram).

If the Star Saphire could also be used for Banishing though it would "correspond" by being the next serial Ritual to perform (i wont argue for the use of some "invoking Star Ruby", if nothing else the results of Star Ruby / Reguli is so much more rewarding).

I would love to hear opinions.

"Love is the law, love under will."

Jim Eshelman

@Marcel said

"Should the Holy Hexagram be traced "averse"?"

That's not the way it was written. - I'm not all that sure that there is any pronounced relationship between Liber 36 and the text in the later chapter you quote.

But, in any case, notice that the first stroke of drawing the Hexagram is a "plunging" downward. (And the reversal of the colors in that particular design doesn't reverse the Hexagram, it just changes the colors - colors that wouldn't be used in The Star Sapphire in any case any more than the reversed ones are used in the standard Lesser Ritual of the Hexagram.)

"If the Hexagram is traced normally, only changing its colours, the holier part of it would not be descending but behaving rather normally save for an Elemental "hue" of an oposite kind."

Except, again, in actually doing a hexagram ritual these colors aren't used. The custom has always been to draw the hexagrams entirely of golden yellow light (except in the planet-specific Greater Ritual).

""In the magical hexagram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him personally, at the Equinox of the Gods. (It is the flame desending upon the altar, and licking up the burnt offering.) The blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force.""

Yes.

"Then again, the Hexagram and HGA is centered at Tiphareth first and foremost, not the Supernals. I do however feel a bit inclined to believe that the power of the Ritual is supposed to pass down through Daath."

That's generally how Supernal consciousness penetrates into Ruach, yes

"Another thing, if a Banishing is performed before the Star Saphire, using only Earth Hexagrams, the Hexagrams superimposed on eachother would yield 12 at each point, thus also invoking the Zodiac."

No, still six points. - They perfectly overlap. Butk, in any case, FWIW, I've never felt the need to do a banishing hexagram before the Star Sapphire. I've always prepared the temple by other means - but, in the same way that there is not an invoking Star Ruby (it is only for banishing), so is there not a banishing Star Sapphire (it is purely for invoking).

"Another question, if the Star Ruby is only for Banishing and Star Saphire only Invoking, in what sence can they be said to "correspond" (exept for mathematically)?"

Oh, they're a nice pair of hand-carved ummatched bookends made by the same artisan at the same time.

""The Star Sapphire corresponds with the Star-Ruby of Chapter 25; 36 being the square of 6, as 25 is of 5. This chapter gives the real and perfect Ritual of the Hexagram.""

He was only speaking mathematically.

Marcel

@Jim Eshelman said

"
@Marcel said
"Should the Holy Hexagram be traced "averse"?"

That's not the way it was written. - I'm not all that sure that there is any pronounced relationship between Liber 36 and the text in the later chapter you quote.

But, in any case, notice that the first stroke of drawing the Hexagram is a "plunging" downward. (And the reversal of the colors in that particular design doesn't reverse the Hexagram, it just changes the colors - colors that wouldn't be used in The Star Sapphire in any case any more than the reversed ones are used in the standard Lesser Ritual of the Hexagram.)"

Actually, there are within the GD differing opinions on that one and both LRH and LBRP has been given with different instructions throughout time.
Doing the Hexagrams red / blue would not be considered "wrong" by any GD people i´ve experienced, though gold by nature corresponds to Tiphareth and thus would be apropriate.

Another alternative would be yellow apex up, purple apex down (still corresponding to Tiphareth though including coplementary colour, purple being complementary of yellow)

"If the Hexagram is traced normally, only changing its colours, the holier part of it would not be descending but behaving rather normally save for an Elemental "hue" of an oposite kind.

"Except, again, in actually doing a hexagram ritual these colors aren't used. The custom has always been to draw the hexagrams entirely of golden yellow light (except in the planet-specific Greater Ritual)."

While i feel, right or wrong, that there must have been a reson for Crowley writing "Holy Hexagram" and not only Hexagram.

Simply tracing a yellow Hexagram the normal way would be undistinguishable from tracing a normal Hexagram.

In theory i can even see the Ritual used in Planetairy specific operations though it would loose so much of it´s HGA symbolism that it should propably not be called the Star Saphire if used that way.

""In the magical hexagram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him personally, at the Equinox of the Gods. (It is the flame desending upon the altar, and licking up the burnt offering.) The blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force.""

Yes.

"Then again, the Hexagram and HGA is centered at Tiphareth first and foremost, not the Supernals. I do however feel a bit inclined to believe that the power of the Ritual is supposed to pass down through Daath."

That's generally how Supernal consciousness penetrates into Ruach, yes

"Another thing, if a Banishing is performed before the Star Saphire, using only Earth Hexagrams, the Hexagrams superimposed on eachother would yield 12 at each point, thus also invoking the Zodiac."

No, still six points. - They perfectly overlap. Butk, in any case, FWIW, I've never felt the need to do a banishing hexagram before the Star Sapphire. I've always prepared the temple by other means - but, in the same way that there is not an invoking Star Ruby (it is only for banishing), so is there not a banishing Star Sapphire (it is purely for invoking)."

My abeve reflection was due to the theory that the averse Pentagrams in the Reguli superimposed on the normal ones of the Star Ruby produces the Hexagram (if the Elementary four points are joined) wich is later declared in the Ritual itself by the cry ABRAHADABRA before the Pentagram section, the Unicursal Hexagram and Mater Triumphans sign after it, both "giving birth" to the Aeon and combining 5 with 6 (according to the theory).

The circambulations adding up to 11, the knock 3-5-3 also indicate this.

It feels a bit more plausible than the "Magician standing upside down" theory (though i have the utmost respect for Arch Bishop DuQuette).
Not that one theory negates the other in this case, both might be the "true".

This article takes up the theory (though i dont subscribe to the authors ideas on up side down VS averse).

www.rosslyn.org/articles/unicursalhexagram.htm

Turning a Hexagram clockwise (or anti clockwise) and superimosing it on a normal one would produce 12 at each point (3+9 and so on).
The number of points would not be altered, just the numerations if added together (lets not produce Star Saphire Dodekagrams here )

Also, "God" descending does in my eyes look more like the supernals than Yesod, while "the aspiration" does sound like Yesod.

"Another question, if the Star Ruby is only for Banishing and Star Saphire only Invoking, in what sence can they be said to "correspond" (exept for mathematically)?"

"Oh, they're a nice pair of hand-carved ummatched bookends made by the same artisan at the same time."

The way i see it, all Banishings being Invokations by nature, all Rituals can be utilized for both Invokative and Banishing purposes. In theory by replacing the first sign and utterance of the Star Ruby it could be turned Invokative. The Reguli is said to be "polyform" and i have used the Star Saphire as a Banishing for years, the result being that the qualities usually Invoked are now turned towards expelling what is unwanted for the work.

The same way i use the Reguli for Banishing (in conjunction with Star Ruby) in wich case the enrgies of the Aeon are turned to expelling unwanted forces.

The original qualites of the Ritual are still fully recognizable (energy wise).

I should however make clear that normally i use Reguli for Invokation and Star Ruby for Banishing.

""The Star Sapphire corresponds with the Star-Ruby of Chapter 25; 36 being the square of 6, as 25 is of 5. This chapter gives the real and perfect Ritual of the Hexagram.""

He was only speaking mathematically."

Perhaps we should be glad that we all have our theories and thoughts on the Rituals and apply them to our specific works and needs.
It shows that we are thinking after all.

Not denying folly or mistakes, the greatest folly would still be heard mentality.

You do bring up some really interesting points in your text and it is very inspirational to read.

luxinhominefactum

Do what thou wilt shall be the whole of the Law

for those of you interested in the sex magick portion of the star sapphire show...

...call me!!!

heh, seriously now folks, check out the book of lies chapters 36 (which has been pulled apart nine ways from neptune in this very thread) and chapter 69 for information on how to form That version of the holy hexagram.

if that's too abstruse, check out liber C vel Agape which floats around the net like so much semen in an indoor hot tub. then go back and read chapter 69 again, with especial reference to the astrological symbol for cancer. if THAT'S too obscure, well, heh... i dunno what to say.

i mean, i ain't gonna hold your hand (but i might hold your.....!!!)

as the man said, "little children, love each other!"

Love is the law, love under will

Marcel

Oh, i have done my fair share of that kind of Magick too.
Mainly in the 90:s and of an autoerotic natrure (Hieros gamos with telesmatic partner and so on).

My fiancé is not trained in Magick or Yoga so wont risk it
and Pittsburgh is far away.

Modest

Hi, I’m really trying to understand the N.O.X. signs and the Mark of the Beast derived from it. The main reference points for these are Liber 333 (The Book of Lies) chapter 0, 1, 69; Rituals Star Ruby, Star Sapphire, Liber V.

From Liber 333 chapter 1 I got IO PAN 2=0 and N.O.X. 0=2 – The Night of Pan (The 2 of 0). Both PAN A and N.O.X. O are the same because A=Aleph=0. The Mark of the Beast would be X, then 0, joined they would give N – Death – 2=0 IO PAN.

From Liber 333 chapter 69, 69 is Xi(60)+Theta(9) – the paths 25 and 19 that give ON+TO MEGA THERION etc. etc. ST=1, the Point; S=2, the Cross; T=0, the Circle, The Great Work – 210, the same formula 2=0 – see 777 Revised, Table XLIX, LIII.
And then Jim says about the Mark of the Beast - do 0 and X, he means 0=2 formula, which contradicts with Liber 333 chapter 69, 2=0 formula. Why?

Now Liber 333 chap. 0, note I says “Silence. Nuit, O; Hadit; Ra-Hoor-Khuit, I.”.
Kteis – Nuit, “O”; Phallus- Ra-Hoor-Khuit, “!” without the dot; Sperma – Hadit, “.” the dot. It is the formula N.O.X, 0=2 - “Silence” being “Babalon” – the secret name of Nuit. According to Liber V divine names the signs are - MT, Mulier, Puella, Vir, Puer (Ra-Hoor-Khuit representing Therion – Vir and Babalon – Mulier). They don’t contradict with the A.:A.: grade signs that are Puer, Vir, Puella, Mulier, MT - which show the formula 2=0 and are X.O.N.=IO PAN=The Mark of the Beast signs.

Now I wonder when you vibrate IO PAN in Star Ruby that means 2=0 but you do the N.O.X. 0=2 signs – why contradict oneself? Is the contradiction necessary in the Ritual?
I understand that Crowley was the Messenger that is = in the 2=0 formula, but the Great Work is self annihilation – 0. Now the 0=2 formula shows the descending light N.O.X. down the Tree into the Universe. So could this mean that while vibrating IO PAN we ask the Light N.O.X. to show us the way to self annihilation? Or should it be done with the signs X.O.N.=IO PAN that they both correspond to 2=0, as is the common practice in Star Sapphire? Liber V clearly is a ritual trap with the “strange” N.O.X. sign layout but why a lot of people do the N.O.X. signs almost the same as in that particular ritual i.e. O.X.N, =20 Puella, Puer, Vir, Mulier, MT?

Of course, 20 is ATU The Aeon and it shows the Mark of the Beast Jim does as O and X. So as I see the sigil derived from the Liber V ritual! Kenneth Grant in his book “The Hidden God” chapter 10 shows the sigil of the Mark of the Beast also but it is not said which sign comes first – the Phallus or the Kteis? As I see the first is given the Apophis sign, the Phallus and the second is the Mulier sign, the Kteis so I believe I am correct assuming that the X goes first and then the O. Btw at the beginning of the ritual the X is mentioned as the Magick Rood and the Mystic Rose as O in the same order as I assume the signs should be made. The IO PAN formula also shows the I, the Phallus first and then the O, the Kteis second.

How to draw the Mark of the Beast sign i.e. the X and the 0? Should one start from the left “I” going down and then do the right “I” going down; should the “0” be drawn from the left like in the GD papers about drawing figures or from the right – going up or down? I would be grateful for clearing things up.

I would like to thank the people who posted valuable information regarding the Rituals. Cheers!

Modest

Personally I would draw X in this manner: the first I would be from high left to low right, the second from high right to low left symbolizing the Pater and Filius and Mater and Filia and then the O from the left upwards showing the IHVH formula.
So what do you think people? Am I making sense?

Jim Eshelman

The general practice rule - unless there is a distinctive reason to do otherwise - is "top to bottom, left to right."

I would definitely draw the circle first, then the X. My own practice is to draw the circle clockwise from the top, then the first X stroke is top left point to lower right point, followed by the top right to lower left.

However, from the point of this particular ritual, I'm not interested in overly locking it down. I'm not sure it makes a big difference - possibly no magical difference at all.

Modest

You wrote that you derive the Mark of The Beast sign from the letters N.O.X. and then you say that you do O and then X. That makes O.X.N. Or you just drop N? Why? Btw why repeat the 'N.O.X.= The Mark' sign if you done it in the begining? Could it be that the Mark sign is the sigil of Jupiter?
Jim could you give your impresions on this ritual or are they exacly the same as the Adept's you quote?
Could you elaborate more on why you chose the sign Apophis for Set Triumphant and not Set Fighting or Puella etc?