The Star Ruby

The Stars Ruby and Sapphire

The Star Ruby is described by Crowley in The Book of Lies as "a new and more elaborate version of the Banishing Ritual of the Pentagram."
The Star Sapphire as "the real and perfect Ritual of the Hexagram."

Contents

Liber XXV; The Star RubyThe GreekLiber XXXVI; The Star SapphireLiber CCCXXXIII; ΚΕΦΑΛΗ ΞΘThe N.O.X. SignsWorks Cited
Liber XXV / ΚΕΦΑΛΗ ΚΕ; the Star Ruby
The Sign of the Enterer The Sign of Silence Facing East, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefinger prest against thy lower lip. Then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry Απο Παντοσ Κακοδαιμονοσ. With the same forefinger touch thy forehead and say Σοι, thy member, and say Ω Φαλλε, [The secret sense of these words is to be sought in the numeration thereof.], thy right shoulder, and say Ισχυροσ, thy left shoulder, and say Ευχαριστοσ then clasp thine hands, locking the fingers, and cry ΙΑΩ. Advance to the East. Imagine strongly a Pentagram, aright, in thy forehead. Drawing the hands to the eyes, fling it forth, making the sign of Horus and roar Leo Θηριον [Liber CCCXXXIII: roar ΧΑΟΣ]. Retire thine hand in the sign of Hoor-paar-Kraat.

Go round to the North and repeat; but say Aquarius Nuit [Liber CCCXXXIII: scream ΒΑΒΑΛΟΝ].

Go round to the West and repeat; but whisper Scorpio Babalon [Liber CCCXXXIII: say ΕΡΩΣ].

Go round to the South and repeat; but bellow Taurus Hadit [Liber CCCXXXIII: bellow ΨΥΧΗ].

Completing the circle widdershins, retire to the centre and raise thy voice in the Pæan, with these words Ιω Παν, with the signs of N.O.X.

Extend the arms in the form of a Tau and say low but clear: Προ μου Ιυγγεσ, οπισω μου Τελεταρχαι, επι δεξια Συνοχεσ, επαριστερα Δαιμονεσ, φλεγει γαρ περι μου Ο Αστηρ των Πεντε και εν τηι στηληι Ο Αστηρ των Εξ εστηκε.

Repeat the Cross Qabalistic, as above, and end as thou didst begin.

[After the evocation of the Angels, the magician repeats the cross qabalistic, as at the beginning. Crowley then goes on to say, "...and end as thou didst begin" --which may suggest a repetition of the phrase, "Apo Pantos Kakodaimonos."
"This ritual has five parts, the initial 'Apo Pantos Kakodaimonos', the cross qabalistic, the calling forth of god-names (both at the quarters and the evocation of the 'Angels'), then the cross qabalistic is repeated. If we add an additional 'Apo Pantos Kakodaimonos', there are six parts to the ritual. The magician may wish to consider the Microcosmic(5) or Macrocosmic(6) ramifications when making a decision as to the final 'Apo Pantos Kakodaimonos'." - Frater M.S.]
The Greek
ΑΠΟ ΠΑΝΤΟΣ ΚΑΚΟΔΑΙΜΟΝΟΣ:
"This means, 'Completely away (from here), Evil Spirits'. The word KAKOS literally means 'bad', which is to be taken in a functional, rather than moralistic sense, as 'that which is contrary to the performance of my True Will'. In fact, KAKODIAMON means 'evil genius', or the shadow side of one's H.G.A. (KALODAIMON, 'beautiful genius'"(Fr. A.L.).

ΣΟΙ:
"means "Unto Thee". This is an address to the Most High, Kether aspect of one Self. Curiously, its numerical value, 280, is that of the Name of the Archangel of Malkuth, Sandalphon, reminding us that "Malkuth is in Kether, and Kether is in Malkuth". Sandalphon's name has been translated to mean "the sound of sandals", the sound of passage of Him That Goest. In Greek, the number 280 is written ΣΠ, equivalent to Samekh-Peh. It is at the intersection of these two paths on the Tree of Life, before the Veil of Paroketh, that one symbolically stands in performing the traditional Pentagram Ritual. It seems likely that this symbolism is to be maintained in the Star Ruby. This is emphasized by another significance of 280: it is the number of squares on the walls of the Vault of the Adepti wherein the initiates of the Golden Dawn were raised to full adepthood. That psyche of the pronouncement of the word SOI is none other than the highest manifestation of one's own Holy Guardian Angel" (Fr. A.L.).

Ω ΦΑΛΛΕ:
O phallus (Yesod) "means, 'O Phallus'. Notice that Crowley could have simply said 'Phallus', but instead sang a brief praise to that part of the body coresponding to the lower spheres of the Tree of Life, appending the exclamatory 'O'. The numerical value of this word couplet is thus 1369. This number is the square of 37! Thirty-seven is the value of the word YECHIDAH, the aspect of conciousness assigned to Kether. Remarkably, we have not only placed the Archangel of Malkuth in Kether, but the consciousness of Kether in Malkuth. No other formula would be so complete. In Greek, 1369 is written ΑΤΞΘ: the primal Life-breath (A), the phallic Cross (T), the phallic Cross (C), and the phallic serpent (F). It would seem this number is most appropriate for 'O Phallus'" (Fr. A.L.).

ΙΣΧΥΡΟΣ:
"literally means "strong, mighty", corresponding to Geburah. It's value is 1580. Advanced students of Qabalah may wish to study this as 20 x 79. In Greek, 1580 is written ΑΦΠ, Φ and Π both being equivalent to the Hebrew Peh, Mars; and Alpha again representint the Primal Energy of Life" (Fr. A.L.).

ΕΥΧΑΡΙΣΤΟΣ:
"is the root of our word "eucharist" and essentially indicates a blessing, clearly corresponding to Chesed, the Sphere of Jupiter. Its letters total 1886, or 2 x 23 x 41; where 23 is most notibly the value of ChIH, "life"; and 41 fo AM, "mother". This balances against the masculine quality of Mars in Ischuros. (NOTE: These numbers - 2, 23, and 41 - are the prime factors of 1886.)" (Fr. A.L.).

ΙΑΩ:
"At the risk of oversimplification, it may be regarded in this ritual as a mantram of Tiphareth, declaring the central balance and equilibration that has been established by the four-armed cross, as well as the Light which springs forth in the center of the cross (in the heart region) in the completion of Pentagrammaton. Its value is 811, hinting at the union of Hadit (8) and Nuit (11). These three letters, Iota, Alpha, and Omega, are the exact letters used to write the number 881 in Greek. That is, they are the essence of the number in themselves" (Fr. A.L.).

Chapter V in part III of Book Four, titled: The Formula of I.A.O., begins, "This formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. "I" is Isis, Nature, ruined by "A", Apophis the Destroyer, and restored to life by the Redeemer Osiris" (Crowley).

ΙΩ ΠΑΝ:
"The text is a salute to Pan, the All (Pan, Pangenetor, Pamfage). The reader is referred to the Book of Lies, Chapter 1 (ΚΕΦΑΛΗ Α) for the relationships and the explanations of N.O.X. and PAN;..." (E. A. O. A.).

ΚΕΦΑΛΗ Α

The Sabbath of the Goat

O! the heart of N.O.X. the Night of Pan.
ΠΑΝ: Duality: Energy: Death.
Death: Begetting: the supporters of O!
To beget is to die; to die is to beget.
Cast the Seed into the Field of Night.
Life and Death are two names of A.
Kill thyself.
Neither of these alone is enough.

Commentary (Α)

The shape of the figure I suggests the Phallus; this chapter is therefore called the Sabbath of the Goat, the Witches' Sabbath, in which the Phallus is adored.
The chapter begins with a repetition of O! referred to in the previous chapter. It is explained that this triad lives in Night, the Night of Pan, which is mystically called N.O.X., and this O is identified with the O in this word. N is the Tarot symbol, Death; and the X or Cross is the sign of the Phallus. For a fuller commentary on Nox, see Liber VII, Chapter I.
Nox adds to 210, which symbolises the reduction of duality to unity, and thence to negativity, and is thus a hieroglyph of the Great Work.
The word Pan is then explained, Π, the letter of Mars, is a hieroglyph of two pillars, and therefore suggest duality; A, by its shape, is the pentagram, energy, and N, by its Tarot attribution, is death.
Nox is then further explained, and it is shown that the ultimate Trinity, O!, is supported, or fed, by the process of death and begetting, which are the laws of the universe.
The identity of these two is then explained.
The Student is then charged to understand the spiritual importance of this physical procession in line 5.
It is then asserted that the ultimate letter A has two names, or phases, Life and Death.
Line 7 balances line 5. It will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself.
Line 8 emphasises the importance of performing both.

ΠΡΟ ΜΟΥ ΙΥΓΓΕΣ:
Before me: "The word comes from IUGMOS, a shreaking sound. Junges was the name given to the wryneck, a bird noted for its cry. Once more we find the symbolism of the wheel: for ancient witches used to bind the wryneck to a wheel, believing that, as it turned, it drew human hearts along with it" (Fr. A.L.).

"IUGGES appears to be the name of an Order of Beings (that is, categories of organization of conciousness) correlative with Chokmah, whose nature is fiery, invigorating, seminal, transmitting by ineffable means the Will of All" (Fr. A.L.).
[veil of the abyss]

ΟΠΙΣΩ ΜΟΥ ΤΕΛΕΤΑΡΧΑΙ:
behind me: "TELETARCAI appears to be the name of an Order of Beings correlative with the Middle Pillar, representing the agent of initiation, the result of the insemination of Sunoches by Junges. As the "Overlord of Initiation" originating in the Supernals, this is not incompatible with Ra-Hoor-Khuit; the only difference in the attribution being that one is placed in the East, the other in the West" (Fr. A.L.).
[veil of the outer]

ΕΠΙ ΔΕΞΙΑ ΣΥΝΟΧΕΣ:
on the right; "No such Greek word can be found in precisely this form, though enough similar words exsist to allow us to deduce its meaning. SUNOChE means 'a being held together'. SUNEChO means 'to hold together; to enclose, to encompass, embrace; to keep together, keep from dispersing; to constrain or force one to a thing; to oppress, afflict'. SUNEChES means 'holding together' and 'continuous' (as in a continuous sequence of things held together), hinting at the idea of 'eternity'."

"SUNOCES appears to be the name of an Order of Beings correlative with Binah and representing the function of alchemical Salt, whose nature is binding, holding together, uniting in love under will, being instilled with strength and power" (Fr. A.L.).
[netzach; pillar of mercy]

ΕΠΑΡΙΣΤΕΡΑ ΔΑΙΜΟΝΕΣ:
on the left: "DAIMON means 'god, goddess', much like Theos or Thea. In Homer it is interchangeable with the Latin numen. Though it is the source of our word 'demon', it was only in the New Testament times that it came to have 'demonic' attributes. Most simply it meant any sort of spirit or 'genius'.

The plural of this word is DAIMONOS, the word used in the later version of the Star Ruby. It therefore means Spirits, 'Geniuses' or Entities. In the hierarchy of the Chaldæans, the Daimonos were beneath the Demiurges, who were beneath the 'Intellectual Triad' (i.e., the Supernals). We therefore have the most 'earthly' concept of these four; and it is perhaps significant that Daimonos are assigned to the North, 'the place of the greatest darkness'" (Fr. A.L.)

"DAIMONOS are Spirits, Divinities below the Abyss. If we take the word to be Daimones then it signifies the energies of departed Adepts, the Inner Plane representatives of the Order, much like the Saints as invoked in the Mass of the Gnostic Catholic Church, the 'Sons of the Lion and the Serpent'" (Fr. A.L.).
[hod, pillar of severity]

ΦΛΕΓΕΙ:
flames

ΓΑΡ ΠΕΡΙ ΜΟΥ Ο ΑΣΤΗΡ ΤΩΝ ΠΕΝΤΕ:
for around me (stand) the star of the five (points)
[the Microcosm {base of the pyramid} is banished]

ΚΑΙ ΕΝ ΤΗΙ ΣΤΗΛΗΙ Ο ΑΣΤΗΡ ΤΩΝ ΕΞ:
and in the column [stands] the star of six [points]
[the Macrocosm {apex of the pyramid} is banished]

ΕΣΤΗΚΕ:
stand
[implied in previous two lines]

Liber XXXVI; the Star Sapphire

Let the Adept be armed with his Magick Rood [and provided with his mystic rose].

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. being the signs of Puer, Vir, Puella, Mulier. Omit the sign. I.R.

Then let him advance to the East and make the Holy Hexagram, saying: Pater et Mater unus deus Ararita.

Let him go round to the South, make the Holy Hexagram and say: Mater et Filius unus deus Ararita.

Let him go round to the North, make the Holy Hexagram and then say: Filia et Pater unus deus Ararita.

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.) Then let him say: Omnia in Duos: Duo in Unum: Unus in Nihil: Haec nec Quatuor nec Omnia nec Duo nec Unus nec Nihil Sunt.

Gloria Patri et Matri et Filio et Filiae et Spiritui Sancto externo et Spiritui Sancto interno ut erat est erit in saecula Saeculorum sex in uno per nomen Septem in uno Ararita.

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.

Liber CCCXXXIII; ΚΕΦΑΛΗ ΞΘ
Levi's Hexagram

The Way to Succeed-and the Way to Suck Eggs!

This is the Holy Hexagram.
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
This Interchange, the Double Gift of Tongues, the Word of Double Power-Abrahadabra!-is the sign of the Great Work, for the Great Work is accomplished in Silence. And behold is not that Word equal to Cheth, that is Cancer. whose Sigil is Cancer?
This Work also eats up itself, accomplishes its own end, nourishes the worker, leaves no seed, is per-fect in itself.
Little children, love one another!

Commentary (ΞΘ)

The key to the understanding of this chapter is given in the number and the title, the former being intelligible to all nations who employ Arabic figures, the latter only to experts in deciphering English puns.
The chapter alludes to Levi's drawing of the Hexa-gram, and is a criticism of, or improvement upon, it. In the ordinary Hexagram, the Hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. In the magical hexa-gram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him per-sonally, 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.
In the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the Holy Guardian Angel and his client. In the interlocking is indicated the completion of the work.
Paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced.
In paragraph 5 the symbolism of tongues is further developed. Abrahadabra is our primal example of an interlocked word. We assume that the reader has thoroughly studied that word in Liber D., etc. The sigil of Cancer links up this symbolism with the number of the chapter.
The remaining paragraphs continue the Gallic symbolism.
The N.O.X. Signs
Puella

In the Star Saphire, Crowley writes: "the signs of N.O.X. being the signs of Puer, Vir, Puella, Mulier. Omit the sign. I.R. [Isis Rejoicing]"

Puer

He further describes in Liber V vel Reguli, "...the sign called Puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the Venus de Medici)...

...the sign Puer, standing with feet together and head erect. Let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. Let his left hand, the thumb extended forwards, and the fingers clenched, rest at the junction of the thighs (attitudes of the gods Mentu, Khem, etc.)...

Vir

...the sign called Vir, the feet being together. The hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of Pan, Bacchus, etc.). (Frontispiece, Equinox I(3))...

Mulier

...the sign Mulier. The feet are widely separated, and the arms raised so as to suggest a crescent. The head is thrown back (attitude of Baphomet, Isis in Welcome, the Microcosm of Vitruvius)... (See Book 4, Part II).

Mater Triumphans

...the sign of Mater Triumphans [Isis Rejoicing]. (The feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child.)..."

Works Cited

Fr. A.L. (1973) An Analysis of the Star Ruby Ritual In the Continuum Vol. III, Number 3, page 3 2007 <http://lionserpent.com/xxvanalysis.html>

Crowley, Aleister Liber XXV The Hermetic Library 2007 <http://www.hermetic.com/crowley/libers/lib25.html>
-- Liber V vel Reguli The Hermetic Library 2007 <http://www.hermetic.com/crowley/libers/lib25.html>
-- Liber XXXVI The Hermetic Library 2007 <http://www.hermetic.com/crowley/libers/lib25.html>
-- Liber IV, Magick in Theory and Practice, Chapter V The Formula of I.A.O. The Hermetic Library 2007 <http://www.hermetic.com/crowley/aba/chap5.html>
-- (1983) Liber XC The Holy Books of Thelema

E.A.O.A. (1986) The Star Ruby Notes Ra-Hoor-Khuit Network's Magickal Library 2007 <http://www.rahoorkhuit.net/library/libers/lib_0025n.html>

Fr. Hoor, Fr. YHVH Liber XXV: The Ritual of the Star Ruby The Magickal Review 2007 <http://www.themagickalreview.org/classics/liber_0025.php>

Fr. H'yitem k-Elohim Additional Notes on the Star Ruby 2007 <http://lionserpent.com/addnotes.html>

Simpkin, Marshall, Hamilton, Kent & Co. ltd. (1909) Vol. I. No. I. The Equinox 2007 <http://www.the-equinox.org/vol1/no1/index.html>

The Equinox Vol. I; No I, Blind Force (facing page 2)
The Equinox Vol. I; No I, The Silent Watcher (facing page 6)