[Note: This is all my own conjecture based on my own experience. Tread cautiously.]

Resh -> Ruby -> Reguli

Liber Resh vel Helios (200) consists of four adorations given to solar deities at the four stations of the Sun.

These are to be followed by the appropriate adoration from Liber Θεσαυρού Είδολων vel The Treasure House of Images (963).

So there’s two elements here.

  • The daily cycle of the Sun, which grants Tipharethic authority within one’s domain, recharges our batteries, and builds the “bow” to fling the aspirant forth towards Tiphareth. Notice also that it coincides with the path of Samekh on the Tree of Life, if we consider the Aspirant to be placed at either Malkuth or Iesod (depending on grade).
  • The astrological significance of the Ascending sign, giving some credence to the idea that the nature of one’s Angel is in line with one’s Ascendant, given the idea of invoking Solar forces whilst adoring one’s Ascending sign.

This might be significant, considering some traditions attribute the zodiac to Chokmah. That’s for a longer conversation to have, however.

It could be argued that Resh can well stand in for the LBRP, as a day-long ritual, constantly invoking and consecrating the aspirant in his daily life.

Anyhow. We’ve established the daily rotation. Now let’s speed it up.

Liber XXV vel The Star Ruby consists of a similar structure to the LBRP, and as far as it is known to me, Crowley intended it to substitute the LBRP for Thelemites. However, there aren’t any records of Crowley actually performing the Ruby. So we’re left to our own devices.

It is my assertion that the Ruby builds on top of Resh in a more direct manner.

It establishes the Tree of Life with the Qabalistic Cross, evokes the names of the Archons (standing in for the Angels of the LBRP), etc. etc.

The ritual is linked above, have a look.

Here’s the second rotation (which continues along with Resh). While the Sun’s orbiting the aspirant, the aspirant starts rotating around their own axis.

Then… we have something amazing.

The paean. IO PAN!

And the NOX signs.

It’s commonly thought that these elements should push the aspirant upwards on the Tree, towards the Abyss.

But… it’s my conjecture that they do the reverse.

Pan is the force of nature. The spirit that embraces Malka and gives life to matter. Thus, the NOX signs and Pan coincide to further DESCEND into matter, rather than move the aspirant’s cognition from it.

The NOX signs, in fact, very well describe the relationship between Pan and Malka, if performed in the proper order.

The NOX signs, of course, create yet another recursive cycle to keep track of, which comes to fruition in the next ritual – Reguli.

The conclusion for Ruby isn’t propping oneself up on the Tree, but rather, “drawing the bow” of Samekh.

It is creating internal, spiritual tension for the next ritual in the series…

Liber V vel Reguli – The Ritual of the Mark of the Beast

So we have come full circle from Resh to Reguli.

The Sun orbiting the aspirant, we have the aspirant rotating…

And then we have this.

Reguli begins (I am skipping steps a bit for the sake of brevity) by establishing the Tree of Life and chakras for the purposes of ritual.

Then the aspirant is required to himself go onto the circumference of the circle, and pace about it widdershins.

Now the Sun’s orbiting the aspirant, and the aspirant is orbiting the center of his circle.

This is done several times, invoking the elemental powers of the Aeon (Nuit, Hadit, Therion, Babalon).

THEN the aspirant is to continue orbiting, ever closer to the center of the circle… but with a key addition.

Every time he passes one of the quarters, he’s required to revolve around his own axis.

In this way, the Sun revolves around the aspirant, the aspirant revolves around the Center, and the aspirant revolves around his own axis.

Then he comes to a stop in the center. He traces the Mark of the Beast, and the Unicursal Hexagram.

He strikes the earth, implying an assertion of authority, or impregnation thereof.

The sign of M.T. and “Θέλημα”, indicating pregnancy with one’s will, and thus residing in the sphere of Tiphareth.

And then the spiraling begins anew, this time moving clockwise while whirling widdershins at each quarter, and invoking the powers of AL.

This is because when we come to the center, we have flung ourselves from the Bow of Samekh, and reached the target. We “penetrate” the egg, in a manner of speaking.

What’s left from there is to take the Will we find, and manifest it under Divine Providence in the world, thus moving deosil (in tune with the world, expressing the energies, by some accounts), while whirling widdershins (keeping one’s focus towards the inside).

It is my assertion that regular practice and understanding of these rituals as a set, rather than as individual workings, might be of value, and potentially sufficient for the process of Knowledge and Conversation to occur.

PS. Another understanding that might be worth exploring is this. Resh is the cycles of the Sun, Ruby is the cycles of the Temple, NOX signs are the cycles of Time, while Reguli is the cycle of Self/ Incarnation.

PPS. Attached is an old analysis of the Star Ruby I wrote. I am uncertain as to whether this is the latest version, as I lost the original files in a hard drive crash. I ought to update it eventually, which I plan to do in the uncertain future.

IO-PAN-An-Analysis-of-the-Star-Ruby

PPPS. This is a repost from one of my writings for the OSOAA. If you’re interested in discussing, exploring or practicing the A∴A∴ system, come join us at www.OSOAA.org.

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Surgo ad Nubti, 2°=9 A∴A∴