The Title: The actual name of this ritual is “Liber Resh vel Helios” or Book Resh of the Sun. Helios was the Greek personification of the Sun and. Liber Resh vel Helios (aka Liber CC or Liber ), as written by Aleister Crowley, briefly instructs a participant to verbally and physically “greet” the sun four. Liber Resh vel Helios sub figurâ CC Publication in class D. 0. These are the adorations to be performed by aspirants to the A∴ A∴. 1. Let him.
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This ritual, authored by Aleister Crowley, describes four daily solar adorations to be performed at dawn, midday, dusk, and midnight. As well as causing the practitioner to be regularly reminded of his aspiration, it effects subconscious meditation on the cycle of growth, height, decay, and depth which is symbolized every day by the sun’s diurnal journey and every year by it’s annual cycle.
The only thing besides The Book of the Law which is in the forefront of the battle. As I told you yesterday, the first essential is the dedication of all that one is and all that one has to the Great Work, without reservation of any sort. This must be kept constantly in mind; the way to do this is to practice Liber Resh vel Helios, sub figura CC, pp. There is another version of these Adorations, slightly fuller; but those in the text are quite alright.
The important thing is not to forget. I shall have to teach you the signs and gestures which go with the words” Magick Without Tears, Introduction, Letter No. Meditate on the sun in each station: These are the adorations to be performed by aspirants to the A.
Let him greet the Sun at dawn, facing East, giving the sign of his grade. And let him say in a loud voice: Vrl standeth in His splendour at the prow, and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Night! Also at Noon, let him greet the Sun, facing South, giving the sign of his grade.
Hail unto Thee who art Ahathoor in Thy triumphing, even unto Thee who art Ahathoor in Thy beauty, who travellest over the heavens in thy bark at the Mid-course of the Sun. Hail unto Thee from the Abodes of Morning! Also, at Sunset, let him greet the Sun, facing West, giving the sign of his grade. Hail unto Thee from the Abodes of Day! Lastly, at Midnight, let him greet the Sun, facing North, giving the sign of his grade, and let him say in a loud voice: Hail unto thee who librr Khephra in Thy hiding, even unto Thee who art Khephra in Thy silence, who travellest over the heavens in Thy bark at the Midnight Hour of the Sun.
Hail unto Thee from the Abodes of Evening! And after each of these invocations thou shalt give the sign of silence, and afterward thou shalt perform the adoration that is taught thee by thy Superior.
And then do thou compose Thyself to holy meditation. Also it is better if in these adorations thou assume the God-form of Whom thou adorest, as if thou didst unite with Him in the adoration of That which hekios beyond Him.
Thus shalt thou ever be mindful of the Great Work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the Stone of the Wise, the Summum Bonum, True Wisdom and Perfect Happiness. Appear on the throne of Ra! Lighten the ways of the Ka! There is a secret door that I shall make to res thy way in all the quarters, these are ve adorations, as thou hast writtenas it is said: Show thy star-splendour, O Nuit!
Liber Resh vel Helios
Wallis Budge; The Gods of the Book of the Dead “Ra was the name given to the sun by the Egyptians in a remote antiquity, but the meaning of the word, or the attribute which they ascribed to the sun by it, is unknown. Ra was the invisible emblem of God, and was regarded as the god of this earth, to whom offerings and sacrifices were made daily; and when he appeared above the horizon at the creation, time began.
In the pyramid texts the soul of the deceased makes its way to where Ra is in heaven, and Ra is entreated to give it a place in the ‘bark of millions of years’ wherein he sails over the sky.
The Egyptians attributed to the sun a morning and an evening boat, and in these the god sat accompanied by Khepera and Tmu, his own forms in the morning and evening respectively. In his daily course he vanquished night and darkness, and mist and cloud disappeared from before his rays; subsequently the Egyptians invented the moral conception of the sun, representing the victory of right over wrong and of truth over falsehood.
From a natural point of view the sun was synonymous with movement, and hence typified the life of man; and the setting of the one typified the death of the other. Usually Ra is librr in human form, sometimes with the head of a hawk, and sometimes without Lanzone, op. Very early in Egyptian history, Re was identified with Horus, who as a falcon-god represented the loftiness of the skies.
He was represented as libed hawk-headed man or as a hawk. Ra is the Sun, Tiphareth, as in the ‘Egyptian Book of the Dead’ he rises in the morning ‘in the eastern horizon of the sky’. The attitude to be taken while facing east should be something similar to that expressed in Chapter 15 of the Egyptian Book of the Dead; ‘I have come unto you and I am with you in order to see your disk everyday; I will not be restrained or repulsed, but my flesh will be renewed at seeing your beauty Subsequently a great number of goddesses of the same name were developed from her, and these were identified with Isis, Neith, Iusaset, and many other goddesses whose attributes they absorbed.
A group of seven Hathors is also mentioned, and these appear to have partaken evl the nature of good fairies. In one form Hathor was the goddess of love, beauty, happiness; and the Greeks identified her with their own Aphrodite.
Often she has the form of a cow–the animal rresh to her–and in this form she appears as the goddess of the tomb or Ta-sertet, and she provides meat and drink for the deceased A good set of illustrations of this goddess will be found in Lanzone, op.
She is depicted as a cow, as a woman with the head of a cow, or as a woman with who wears the stylized cow-horns which hold in them the solar disk. She was also in some legends the daughter of Ra. In her heilos form as a cow goddess Ahathoor rewh displays the Venusian aspects of fertility and fecundity but she also shows a more fiery side; ‘As for the Celestial Cow, She is the Sacred Eye of Re’. In one story Ra, fearing that mankind is plotting against him, sends Ahathoor to avenge himself.
Ahathoor succumbs to bloodlust and becomes Sakhmet ‘the Powerful’, destroying all men before her and Ra must step in before the world is destroyed. He does this by tricking her into thinking red wine or sometime beer is blood and she drinks herself into a drunken stupor.
Of this double aspect of Ahathoor George Hart says; ‘The turmoil of ecstasy which can result from physical desire is reflected in the conflicting forces of Ahathoor’s personality as “Eye of Re” or a goddess of heavenly charm.
Sakhmet, Ahathoor transmuted as the ‘Eye of Re’, is also considered as a separate goddess and is another Daughter of Ra in the form of a cat. Cat’s have a strong link with Ra with Bastet and Sakhmet both being his Daughters and both being Cat goddesses symbolic of different degrees of the sun’s heat. And from the Egyptian Book of the Dead, ‘As for that Cat, he is Re himself, who was called “Cat” when Sia spoke about him; he was cat-like in what he did, and that is how his name of “Cat” came into being’ Ahathoor’s domain is said to stretch to the Mountains of Manu the Western Mountains where she meets Tum.
It would seem that he usurped the position of Ra in Egyptian mythology, or at any rate that the priests of Annu succeeded in causing their local god, either separately or joined with Ra, to be accepted as the leader of the divine group.
He represented the evening or night sun, and as such he is called in the XVth chapter of the Book of the Dead ‘divine god,’ ‘self-created,’ ‘maker of the gods,’ ‘creator of men,’ who stretched out the heavens,’ “the lightener of the tuat with his two eyes,” etc.
He is, as Heliks.
Liber Resh vel Helios sub figura CC
Originally an earth god, he became associated with Re, the sun god. Specifically, he was considered to be the setting sun. As such, he is the first living man god conceived of by the ancient Egyptians.
Until then, their gods were all forms of animals. As the other major sun-god of Heliopolis, wlong with Ra, these two god names were often linked as Ra-Atum. Most often they are mentioned as Ra-Horakhty and Atum-Horakhty.
Horakhty translated as “Horus of the Two Horizons”, ‘akhety’ being the plural form of ‘akhet’ or horizon. Thus we have the coalescence of two gods depicting the beginning and end of the Sun’s journey before it sinks into the darkness of the underworld. Further links can be seen here with the grade sign given in relation to this quarter of the sun. Shu is both the a god of sunlight and air and is seen as variously an alternate form of Tum or, more commonly, as his first son originating from the mucus which Atum sneezed from his nostrils.
Shu is said to be responsible for setting in motion the events which bring Ra back into being everyday. Shu, dwelling directly on the horizon as he does, is also linked to the underworld as the leader of a band of torturers and executioners. All this symbolism of the elderly and stately figure descending into an underworld or darkness and death is also very indicative of the darker sides of Yesod.
The seat of the god Khepera was in the boat of the sun, and the pictures which present us with this fact Lanzone, op. Khepera was specifically the god of the rising sun. He was self-produced and usually depicted as a human with a beetle on his head, or sometimes with the beetle as his head. His name comes from the Egyptian word, kheprer or ‘to become’. Khepera is the manifestation of the rising sun.
Khepera would roll the sun along the sky, much as the dung beetle rolls a ball of dung in front of him sometimes the Khepera was also shown pushing the moon through the sky. This ball of dung is what it lays its eggs in. The beetle larvae eat the ball of dung after they hatch. The Egyptians would see the beetle roll a ball of dung into a hole and leave.
Liber Resh vel Helios sub figura CC
Later, when many dung beetles emerged from the hole, it would seem as though they created themselves. Khepera also had this attribute of self-generation and self-renewal. Noting that the Sun survived its journey through the darkness of the underworld, rising each morning with seemingly renewed heloos, they saw a correlation with the native scarab beetle scarabaeus sacer or dung beetle.
The scarab starts its life-cycle when a fertilised egg hatches inside a ball of dung. The lava eats the available dung until it grows into a pupa before emerging from the ball as an adult beetle. This image of life nelios death and putrification is essential to a correct understanding of the forces being invoked when assuming the godform of Kephra. Most Egyptian imagery show Kephra as rolling the disk of the sun through the underworld until Ra’s emergence on the eastern horizon with the coming of every dawn.
The sight of dung beetles rolling balls of dung across the ground would have been a common site to the ancient egyptians. The priests of Heliopolis assserted that Kephra arose on the primeval mound of the Benu Bird, which later became the Phoenix in the writings of the greek historian Herodotus. Thus, the sun-god Ra was reborn every day unto the splendour of the world, arising from the ball of dung symbolic of death and putrification which Kephra had so carefully and successfully navigated through the underworld.
The Path of Resh Quoth Aleister: This must be practised until mastery of the image is attained, and an identity with it and with the God experienced. Omit first stanza and repeat last 4 stanzas. Arms directly horizontal from the shoulders libfr the plane of the image. Hands palmer side forward.
The tau shape of the robe dominates” Liber O. The arms, hands, legs and feet are positioned to define a swastika. Left foot flat, carrying weight and angled toward the right. Right foot toe down behind the figure to the left.