College of Thelema: Thelemic Education

YHVH
IAO
Four Square Mystic
Wonderful PELE
and the Name of Thy House
418...

@Siddan Storms said

"93. In the Star Ruby " Completing the circle widdershins, retire to the centre and raise thy voice in the Paian, with these words IO PAN, with the signs of N.O.X." From Magick, Book 4. Do you say IO PAN with each sign or after them all ? I have seem people perform it different ways but I wondered if there is a certain way that was recommened or what different ways people use ? 93 93/93"

See the three part article on the Star Ruby in Black Pearl Nos. 5, 6, and 8. You want Part 1. (Free downloads at <!-- w --><a class="postlink" href="http://www.thelema.org/publications">www.thelema.org/publications</a><!-- w --> .)

But here's the direct answer to your question.

Say...
N. (Give the sign Puer, corresponding to 6=5 and Geburah)
O. (Give the sign Vir, corresponding to 7=4 and Chesed)
(With a brief pause of silence, give the sign Puella = the first sign of Babe of the Abyss)
X. (Give the sign Mulier = the second sign of Babe of the Abyss.)
NOX – IO! Pan.
(Then give the sign Mater Triumphans, corresponding to 8=3 and Binah.)

@Sidann Storm said

"93 The sunrise Resh can be done when u wake up if you dont get up right at sunrise ? 93 93/93"

Yes, absolutely. I don't think the point of solar adorations is to slavishly watch the clock and force yourself into a foreign pattern, BUT its also not the point just to be all laissez faire about it and do it whenever.
Rather, the point is to create a kind of synthesis between the cycle of the day and YOUR own cycle, so that there is harmony and a natural routine.

93!

@Sidann Storm said

"93 I have heard some say for Lesser Banishing Ritual of the Pentagram to use the sign of silence ( Harpocrates) after the sign of the enterer (Horus) is used to charge the pentagrams at the quaters and others say not to use just wonder what your opinions were 93 93/93"

The error here is thinking that the Sign of the Enterer is used to charge the pentagrams.

While you're perfectly welcome to innovate that for yourself, it's not standard. (This has been discussed a dozen times here. You can easily find the other discussions. Try a Google search on: site:heruraha.net "Vibration of Divine Names by the Formula of the Middle Pillar")

So the question is based on a false premise.

To answer the implied question, the Sign of Silence is commonly (but optionally) given at the end of the whole ritual.

@gmugmble said

"
@Jim Eshelman said
"I. Guess I should mention that the Liber XXV at Nun isn't the Star Ruby. It's the meditation the "sheaths of the soul" taught in "Science & Buddhism.""

I was trying to think of a polite and tactful way to ask this, but as you know, tact isn't exactly my superpower, so I'll just blurt it out:

How do you know?"

Liber Viarum Viæ was published in Equinox No. 7, March 1912. The Star Ruby was written in the course of writing The Book of Lies later in 1912.

The task for the Path of Nun in Liber Viarum Viæ, which is desinated as "Liber XXV," is summarized as "The Preparation of the Corpse for the tomb." That's a vague statement that is hard to relate to any of the "candidates" for identification but, in particular, it seems especially distant from a banishing pentagram ritual, and not excessively distant from a practice that "peels back the sheathes of the self."

Liber 185 describes the task for the Path of Nun as, "Further, he shall apply himself to study and practice the meditations given in Liber V." So, at least we know that it's a meditation. Liber 13 clarifies what kind of meditation by saying, "He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the Practice called Mahasatipatthana. (See The Sword of Song, Science and Buddhism)."

The number 5 and its alternative/octave 25 were both used in describing this practice. In fact, both of those numbers were (years later) applied to new rituals.

The Path-practices listed in Liber Viarum Viæ exactly match those listed in core A.'.A.'. defining documents (Liber 185, Liber 13, One Star in Sight) in all cases except the following:

Qoph is here attributed to the Magical Memory, and the actual task assigned is divination.

A'ayin, "The Sabbath of the Adepts" is an expression of Liber A'ash, which was eventually assigned to Dominus Liminis. The actual tasks for A'ayin are evocation and the consecraton of talismans.

Kaph is excessively vague and probably refers to a paper that was never written. (The eventual assigned practice is the mastery of the gunas.)

(Above Chesed, the practices listed become more abstract and, in most cases, don't match what was later included in One Star in Sight. By all appearances, Crowley simply hadn't thought that far ahead at that point.)

@Q789 said

"Keep with it Lamas, the only faith you need with magick is to take the word of those you feel are genuinly here to help. "
Lamas? Is that me?
" I work with LBR daily for many many years, (and still do) i also worked with the various hexagrams rituals of GD too. One of the main practices, that i feel, led to me achieving enlightenment is the LBR. "
Maybe I wasn't clear, when I said "as far as the LBRP goes" I meant in terms of using in in conjunction with Mass of the Phoenix. I was just sharing my experience of using MotP with other rituals. I wasn't talking about any other uses of the LBRP (which I practice 2 to 3 times daily). I edited my post to make it a little clearer.

I have no idea, but maybe someone else will....

@Jim Eshelman said

"

If you are fully successful, you will respond on the spot to every physical, psychic, and intrapsychic thing within your field of perception. It will run an energy through your nervous system and through your psyche that is ferociously, splendidly intense - fixating and imprinting your soul for years to come."

That is the way I feel since I have been doing it .

@bdc said

"i am wondering, would this make a greater ritual of pentagram invoking water or earth dangerous in comparison with fire and air (which use spirit active pentagrams)? would a pentagram ritual of water in which the invoking water pentagram comes after invoking spirit passive leave one open to all kinds of watery chaos and at the mercy of uncontrollable undines, whereas a ritual invoking fire after spirit active would be "safer"?"

Excellent question!

It doesn't seem to work that way. "In isolation" excludes "paired with an Elemental pentagram." Best theory (which matches my observation) is that the Water or Earth invocation "soaks up" (or maybe "soaks into"!) the Spirit invocation.

On the other hand, Water invoking reinforced by such a Spirit pentagram infusion is going to be a very strong Water invocation! (You can invoke water with the Lesser Ritual of the Pentagram. The Supreme isn't necessary.) In Temple of Thelema, at a particular point in the training, we use a particular form of Water pentagram ritual that is reinforced with Spirit pentagram usage for (among other purpose) the specific purpose of increasing receptivity to an enormous degree for a particular practice. Safety factors include (a) the readiness of the initiate for that level of practice and (b) appropriate magical hygiene on the space (banish generically before invoking particularly).

The friendly ghost is correct.

All it takes is an improperly formed pentagram..

sometimes a few degrees off of True east, south, west, or north..

and the electromagnetic balance of the ritual with the universe is thrown off.

Remember, to perform without lust of result. (The ego-loss part of the process, sir Kasper.)

Frankie

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