Liber Resh
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Liber Resh vel Helios,[1] commonly referred to as Liber Resh, is a set of daily solar adorations composed by Aleister Crowley, the founder of the religion of Thelema. The practice involves a series of invocations to the Sun at specific times of the day: dawn, noon, sunset, and midnight. These rituals are intended to align the practitioner with the natural cycles of the Sun, thus integrating the physical and spiritual dimensions of existence in accordance with Thelemic principles.[2]
The structure of Liber Resh consists of four adorations, each corresponding to a different position of the Sun in the sky. Practitioners perform these rituals facing the appropriate cardinal direction: east at dawn, south at noon, west at sunset, and north at midnight. This practice is not only a means of attuning oneself to the cosmic order but also serves as a daily reminder of the Thelemic axiom, "Do what thou wilt shall be the whole of the Law."[3]
In Thelema, the practice of Liber Resh is also closely tied to the Thelemic method of recording dates, which incorporates the formulae of the years of the Aeon of Horus. Practitioners often use the dates and times of these solar adorations as timestamps in their magical diaries to meticulously track their spiritual progress and experiences, marking off the degrees of progress through the zodiac.[4] The zodiac, an attribute of Chokmah (Wisdom), symbolizes the practitioner's alignment with cosmic wisdom and order. This integration of ritual practice and record-keeping exemplifies the disciplined approach to spiritual development advocated by Crowley.[4]
Background
[edit]Crowley wrote "Liber Resh" around 1912, and it was first published in 1919 in the third volume of The Equinox, a biannual journal that served as the official publication of the A∴A∴, an occult organization he founded.[1] The ritual was designed to align practitioners with the solar cycle, symbolizing the integration of cosmic and personal spiritual energies.
The composition of "Liber Resh" was influenced by Crowley's deep interest in ancient Egyptian mythology and cosmology. This structure draws on Crowley's extensive knowledge of ancient Egyptian deities and their symbolic meanings, aiming to connect the practitioner with these ancient archetypes.[5]
The publication and dissemination of "Liber Resh" marked a significant moment in the establishment of Thelemic practice. By prescribing specific times and forms of daily worship, Crowley sought to instill a sense of discipline and regularity in the spiritual lives of his followers. This daily ritual was intended to serve as a constant reminder of the central Thelemic tenet, "Do what thou wilt shall be the whole of the Law".[4]
Structure and performance
[edit]Liber Resh vel Helios consists of four solar adorations, each performed at a specific time of the day: dawn, noon, sunset, and midnight. These rituals are designed to align the practitioner with the solar cycle, embodying the Thelemic principle of harmonizing with natural and cosmic forces.
At dawn, practitioners face the East and invoke Ra, the Egyptian sun god associated with the rising Sun. Ra represents creation, life, and renewal. His rising symbolizes the birth of a new day and the beginning of a new cycle.[6][7]
At noon, facing South, practitioners invoke Ahathoor (Hathor), representing the Sun at its zenith. Hathor is associated with motherhood, love, and joy. She embodies the full force and energy of the Sun at midday, symbolizing peak vitality and strength.[6][7]
At sunset, practitioners face the West and invoke Tum (Atum), symbolizing the setting Sun. Atum represents completeness and the end of the day. His setting marks the transition from activity to rest, embodying themes of completion and reflection.[6][7]
At midnight, facing North, practitioners invoke Khephra (Khepri), associated with the hidden Sun. Khepri, the scarab beetle god, represents transformation, renewal, and the Sun's journey through the underworld. This invocation symbolizes introspection and the renewal of energy for the next cycle.[6][7]
Each adoration includes specific words and gestures, followed by the sign of silence and a period of meditation. Practitioners may assume the god-form of the deity being invoked, further enhancing their connection to the cosmic forces represented by these deities.[6][5]
These structured rituals emphasize regularity and discipline in the practitioner's spiritual practice, serving as daily reminders of their commitment to the Thelemic path. By integrating these practices into their daily lives, Thelemites seek to harmonize their personal will with the divine will, achieving greater spiritual enlightenment and alignment with the natural order.[4]
References
[edit]Citations
[edit]- ^ a b Crowley (1919).
- ^ DuQuette (2003); Kaczynski (2012).
- ^ Sutin (2002); DuQuette (2003).
- ^ a b c d Kaczynski (2012).
- ^ a b DuQuette (2003).
- ^ a b c d e Crowley (1997).
- ^ a b c d Wilkinson (2003).
Works cited
[edit]- Crowley, Aleister (1919). "Liber Resh vel Helios". The Equinox. III (1).
- Crowley, Aleister (1997). Magick: Liber ABA, Book 4, Parts I-IV (2nd rev. ed.). Boston: Weiser. ISBN 0-87728-919-0.
- DuQuette, Lon Milo (2003). The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema. Weiser. ISBN 1-57863-299-4.
- Kaczynski, Richard (2012). Perdurabo: The Life of Aleister Crowley (rev. & exp. ed.). North Atlantic Books. ISBN 978-1-58394-576-6.
- Sutin, Lawrence (2002). Do What Thou Wilt: A life of Aleister Crowley. New York: St. Martin's Griffin. ISBN 0-312-25243-9. OCLC 48140552.
- Wilkinson, Richard H. (2003). The Complete Gods and Goddesses of Ancient Egypt. Thames & Hudson. ISBN 978-0-500-05120-7.
Further reading
[edit]- Butler, E. M. (1993). The Myth of the Magus. Cambridge University Press. ISBN 978-0-521-43777-6.