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62-529: 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

124-460: A mongoose , lion , bull , lizard , or ape . When he is represented as a solar deity, he can also be depicted as a scarab and when in reference to his primeval origins he is also seen depicted as the primeval mound. In the Greco-Roman period, he was sometimes shown as a standing ape holding a bow and arrow. Atum was worshipped throughout Egypt's history; the center of his worship centered on

186-499: A continuity of esoteric traditions, demonstrating how historical symbols can be reinterpreted and revitalized in contemporary contexts. This adaptation has contributed to the academic study of Western esotericism, providing insights into how modern practitioners draw on historical sources to create meaningful spiritual practices. Moreover, the influence of Liber Resh can be seen in its adoption and adaptation by other esoteric traditions and occult practices. The structure and symbolism of

248-515: A cosmology of seven directions. For example, among the Hopi of the Southwestern United States , the four named cardinal directions are not North, South, East and West but are the four directions associated with the places of sunrise and sunset at the winter and summer solstices. Each direction may be associated with a color, which can vary widely between nations, but which is usually one of

310-466: A special word: tenggara . Sanskrit and other Indian languages that borrow from it use the names of the gods associated with each direction : east (Indra), southeast (Agni), south (Yama/Dharma), southwest (Nirrti), west (Varuna), northwest (Vayu), north (Kubera/Heaven) and northeast (Ishana/Shiva). North is associated with the Himalayas and heaven while the south is associated with the underworld or land of

372-563: A terrestrial map because one is looking up instead of down. Similarly, when describing the location of one astronomical object relative to another, "north" means closer to the North celestial pole, "east" means at a higher right ascension , "south" means closer to the South celestial pole, and "west" means at a lower right ascension. If one is looking at two stars that are below the North Star, for example,

434-451: A total of 32 named points evenly spaced around the compass: north (N), north by east (NbE), north-northeast (NNE), northeast by north (NEbN), northeast (NE), northeast by east (NEbE), east-northeast (ENE), east by north (EbN), east (E), etc. Cardinal directions or cardinal points may sometimes be extended to include vertical position ( elevation , altitude , depth ): north and south , east and west , up and down; or mathematically

496-420: A unifying practice that connects Thelemites worldwide, creating a shared rhythm and focus. This communal aspect reinforces the sense of belonging and shared purpose within the Thelemic community. In the context of Western esotericism, Liber Resh exemplifies the adaptation of ancient symbols and practices into modern spiritual systems. The incorporation of Egyptian deities and the emphasis on solar cycles reflect

558-527: Is believed to have been present in ideology as early as predynastic times, becoming even more prevalent during the Old Kingdom and continuing to be worshiped through the Middle and New Kingdom , though he becomes overshadowed by Re around this time. Atum's name is thought to be derived from the verb tm which means 'to complete' or 'to finish'. Thus, he has been interpreted as being the "complete one" and also

620-409: Is called a secondary intercardinal direction. These eight shortest points in the compass rose shown to the right are: Points between the cardinal directions form the points of the compass . Arbitrary horizontal directions may be indicated by their azimuth angle value. The directional names are routinely associated with azimuths , the angle of rotation (in degrees ) in the unit circle over

682-539: Is derived from the Egyptian ḫpr "to come into existence". Khepri-Atum encompassed sunrise and sunset, thus reflecting the entire cycle of morning and evening. Atum was a self-created deity , the first being to emerge from the darkness and endless watery abyss that existed before creation. A product of the energy and matter contained in this chaos, he created his children—the first deities, out of loneliness. He produced from his own sneeze, or in some accounts, semen, Shu ,

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744-581: Is detailed in Crowley's writings, emphasizing the importance of dawn as the beginning of the daily cycle. At noon, facing South, practitioners invoke Ahathoor ( Hathor ), the goddess of motherhood, love, and joy. Hathor represents the Sun at its zenith, embodying the peak of energy and vitality. The noon adoration emphasizes strength, nurturing, and the fullness of life. Practitioners perform gestures and invocations specific to Hathor, followed by meditation. Hathor's associations with music, dance, and pleasure highlight

806-454: Is portrayed as both a creator and father to the king throughout the collection of spells. Several writings contradict how Atum was brought into existence. According to the Heliopolitan view, Atum originally existed in his egg within the primeval waters, being born during the primordial flood, becoming the source of everything that was created after him. The Memphites (priests of Memphis), on

868-500: Is related to I Ching , the Wu Xing and the five naked-eye planets . In traditional Chinese astrology , the zodiacal belt is divided into the four constellation groups corresponding to the directions. Each direction is often identified with a color, and (at least in China) with a mythological creature of that color . Geographical or ethnic terms may contain the name of the color instead of

930-584: Is the interesting situation that native Japanese words ( yamato kotoba , kun readings of kanji) are used for the cardinal directions (such as minami for 南, south), but borrowed Chinese words (on readings of kanji) are used for intercardinal directions (such as tō-nan for 東南, southeast, lit. "east-south"). In the Malay language , adding laut (sea) to either east ( timur ) or west ( barat ) results in northeast or northwest, respectively, whereas adding daya to west (giving barat daya ) results in southwest. Southeast has

992-484: Is the primordial God in Egyptian mythology from whom all else arose. He created himself and is the father of Shu and Tefnut , the divine couple, who are the ancestors of the other Egyptian deities. Atum is also closely associated with the evening sun. As a primordial god and as the evening sun, Atum has chthonic and underworld connections. Atum was relevant to the ancient Egyptians throughout most of Egypt's history. He

1054-487: Is used for the center. All five are used for geographic subdivision names ( wilayahs , states, regions, governorates, provinces, districts or even towns), and some are the origin of some Southern Iberian place names (such as Algarve , Portugal and Axarquía , Spain). In Mesoamerica and North America , a number of traditional indigenous cosmologies include four cardinal directions and a center. Some may also include "above" and "below" as directions, and therefore focus on

1116-552: The Book of the Dead , which was still current in the Graeco-Roman period, the sun god Atum is said to have ascended from chaos -waters with the appearance of a snake , the animal renewing itself every morning. Atum is the god of pre-existence and post-existence . In the binary solar cycle , the serpentine Atum is contrasted with the scarab-headed god Khepri —the young sun god, whose name

1178-612: The New Kingdom , there cults attributed to Atum, such as the Theban royal high priestesses known as the Divine Adoratrices of Amun who acted as the Hand of Atum in temple rituals at the time. Re would take centerstage later on but as Atum was overshadowed, the people of ancient Egypt would continue to worship him through cultic rituals in which he is depicted as having close relationships with

1240-546: The horizontal plane . It is a necessary step for navigational calculations (derived from trigonometry ) and for use with Global Positioning System (GPS) receivers . The four cardinal directions correspond to the following degrees of a compass: The intercardinal (intermediate, or, historically, ordinal ) directions are the four intermediate compass directions located halfway between each pair of cardinal directions. These eight directional names have been further compounded known as tertiary intercardinal directions, resulting in

1302-405: The scarab beetle god associated with the hidden Sun and symbolizing transformation and renewal. This invocation represents introspection and the renewal of energy for the next cycle. Practitioners perform gestures and invocations specific to Khepri, followed by meditation. Khepri's role in Egyptian mythology as a symbol of rebirth and regeneration underscores the transformative power of darkness and

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1364-421: The zodiac . 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. 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

1426-543: The Germanic names for the intermediate directions. Medieval Scandinavian orientation would thus have involved a 45 degree rotation of cardinal directions. In many regions of the world, prevalent winds change direction seasonally, and consequently many cultures associate specific named winds with cardinal and intercardinal directions. For example, classical Greek culture characterized these winds as Anemoi . In pre-modern Europe more generally, between eight and 32 points of

1488-500: The North celestial pole. Similarly, a line from the center to the South celestial pole will define the South point by its intersection with the limb. The points at right angles to the North and South points are the East and West points. Going around the disk clockwise from the North point, one encounters in order the West point, the South point, and then the East point. This is opposite to the order on

1550-411: The Sun and associated Egyptian deities. These rituals serve to foster a disciplined spiritual practice and harmonize the practitioner's energies with the cosmic forces represented by the Sun. 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

1612-489: The academic study of Western esotericism . Liber Resh vel Helios has had a significant impact on Thelemic practice and the broader field of Western esotericism. Its structured approach to daily solar adorations has become a cornerstone of Thelemic ritual, embodying the practical application of Thelemic philosophy. The ritual's emphasis on aligning with the natural cycles of the Sun has influenced how Thelemites integrate their spiritual practices into daily life. By performing

1674-576: The additional directions of up and down . Each of the ten directions has its own name in Sanskrit . Some indigenous Australians have cardinal directions deeply embedded in their culture. For example, the Warlpiri people have a cultural philosophy deeply connected to the four cardinal directions and the Guugu Yimithirr people use cardinal directions rather than relative direction even when indicating

1736-414: The adorations at specific times of the day—dawn, noon, sunset, and midnight—practitioners maintain a continuous connection with their spiritual goals and the cosmic forces represented by the Sun. This regularity fosters discipline, mindfulness, and a deeper understanding of one's True Will . The impact of Liber Resh extends beyond individual practice to the broader Thelemic community. The ritual serves as

1798-433: The basic colors found in nature and natural pigments, such as black, red, white, and yellow, with occasional appearances of blue, green, or other hues. There can be great variety in color symbolism, even among cultures that are close neighbors geographically. Ten Hindu deities , known as the " Dikpālas ", have been recognized in classical Indian scriptures, symbolizing the four cardinal and four intercardinal directions with

1860-415: The center as a fifth cardinal point . Central Asian , Eastern European and North East Asian cultures frequently have traditions associating colors with four or five cardinal points. Systems with five cardinal points (four directions and the center) include those from pre-modern China , as well as traditional Turkic , Tibetan and Ainu cultures. In Chinese tradition, the five cardinal point system

1922-469: The central Thelemic tenet, "Do what thou wilt shall be the whole of the Law". Liber Resh vel Helios consists of four daily solar adorations designed to align practitioners with the natural solar cycle, integrating physical and spiritual dimensions in accordance with Thelemic principles. Each adoration is performed at a specific time of the day: dawn, noon, sunset, and midnight, corresponding to different aspects of

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1984-679: The city of Heliopolis ( Egyptian : Annu or Iunu ). The only surviving remnant of Heliopolis is the Temple of Ra-Atum obelisk located in Al-Masalla of Al-Matariyyah, Cairo . It was erected by Senusret I of the Twelfth Dynasty , and still stands in its original position. In the Old Kingdom Atum was at the center of the Egyptian belief system, being partly responsible for the origins of existence, having created himself and everything else out of

2046-658: The compass – cardinal and intercardinal directions – were given names. These often corresponded to the directional winds of the Mediterranean Sea (for example, southeast was linked to the Sirocco , a wind from the Sahara). Particular colors are associated in some traditions with the cardinal points. These are typically " natural colors " of human perception rather than optical primary colors . Many cultures, especially in Asia , include

2108-870: The compass directions is common and deeply embedded in European and Chinese culture (see south-pointing chariot ). Some other cultures make greater use of other referents, such as toward the sea or toward the mountains ( Hawaii , Bali ), or upstream and downstream (most notably in ancient Egypt , also in the Yurok and Karuk languages). Lengo (Guadalcanal, Solomon Islands) has four non-compass directions: landward, seaward, upcoast, and downcoast. Some languages lack words for body-relative directions such as left/right, and use geographical directions instead. Atum Atum ( /ɑ.tum/ , Egyptian : jtm(w) or tm(w) , reconstructed [jaˈtaːmuw] ; Coptic ⲁⲧⲟⲩⲙ Atoum ), sometimes rendered as Atem , Temu , or Tem ,

2170-408: The cosmic forces represented by these deities. 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

2232-439: The day's achievements and preparation for renewal. Gestures and invocations specific to Atum are performed, followed by meditation. Atum's role in creation myths as the father of gods further emphasizes themes of wholeness and fulfillment. The ritual practice for sunset incorporates elements that help practitioners transition from the active day to a period of rest. At midnight, facing North, practitioners invoke Khephra ( Khepri ),

2294-536: The divine Tripartite wig or the dual white and red crown of Upper and Lower Egypt , known as the Double Crown, reinforcing his connection with kingship. In the Netherworld Books, he is sometimes depicted as an old man leaning on a stick, a reference to his role as the aging evening sun. Sometimes he is also shown as a serpent , the form he returns to at the end of the creative cycle, and also occasionally as

2356-422: The exception of the elements of the primordial waters, stating that after millions of years he and Osiris would be the only ones to survive the end of time as serpents. He claims that he will destroy everything he created in the beginning of existence and bring it back to Nu, the primeval waters, thus describing the belief that the gods and goddesses would one day cease to exist outside of the primeval waters. In

2418-591: The fathers (Pitr loka). The directions are named by adding "disha" to the names of each god or entity: e.g. Indradisha (direction of Indra) or Pitrdisha (direction of the forefathers i.e. south). The cardinal directions of the Hopi language and the Tewa dialect spoken by the Hopi-Tewa are related to the places of sunrise and sunset at the solstices, and correspond approximately to the European intercardinal directions. Use of

2480-481: The finisher of the world, which he returns to watery chaos at the end of the creative cycle. As creator, he was seen as the progenitor of the world, the deities and universe having received his vital force or ka . Atum is one of the most important and frequently mentioned deities from earliest times, as evidenced by his prominence in the Pyramid Texts , where he is sometimes syncretized with Ra to form Ra-Atum, and

2542-475: The four main compass directions: north , south , east , and west , commonly denoted by their initials N, S, E, and W respectively. Relative to north, the directions east, south, and west are at 90 degree intervals in the clockwise direction. The ordinal directions (also called the intercardinal directions ) are northeast (NE), southeast (SE), southwest (SW), and northwest (NW). The intermediate direction of every set of intercardinal and cardinal direction

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2604-457: The god Shu and goddess Tefnut by spitting them out of his mouth. One text debates that Atum did not create Shu and Tefnut by spitting them out of his mouth by means of saliva and semen, but rather by Atum's lips. Another writing describes Shu and Tefnut being birthed by Atum's hand. That same writing states that Atum's hand is the title of the god's wife based on her Heliopolitan beginning. Other myths state Atum created by masturbation , with

2666-474: The god of air, and Tefnut , the goddess of moisture. The brother and sister, curious about the primeval waters that surrounded them, went to explore the waters and disappeared into the darkness. Unable to bear his loss, Atum sent a fiery messenger, the Eye of Ra , to find his children. The tears of joy he shed upon their return were the first human beings. Atum is usually depicted in anthropomorphic form, wearing either

2728-456: The hand he used in this act that may be interpreted as the female principle inherent within him due to the fact that the word for hand in Egyptian is feminine ( ḏr.t ) and identified with goddesses such as Hathor or Iusaaset . Yet other interpretations state that he made union with his shadow. In the Old Kingdom , the Egyptians believed that Atum lifted the dead king's soul from his pyramid to

2790-446: The importance of Liber Resh in fostering a disciplined approach to spiritual development. The ritual's structure, with its four daily adorations, aligns practitioners with the natural cycles of the Sun, reinforcing the Thelemic principle of discovering and fulfilling one's True Will . The meticulous record-keeping associated with the practice, where dates and times of rituals are recorded in the pratitioner's magical record , underscores

2852-536: The integration of ritual with daily life and continuous self-monitoring of spiritual progress. Wouter Hanegraaff provides a broader historical and cultural context, situating Liber Resh within the Western esoteric tradition. He notes its connections to ancient Egyptian symbolism and its adaptation in modern Thelemic practice. The ritual serves as an example of how esoteric practices can be integrated into daily life and personal spirituality, highlighting its significance in

2914-454: The intercardinal directions have names that are not compounds of the names of the cardinal directions (as, for instance, northeast is compounded from north and east ). In Estonian, those are kirre (northeast), kagu (southeast), edel (southwest), and loe (northwest), in Finnish koillinen (northeast), kaakko (southeast), lounas (southwest), and luode (northwest). In Japanese, there

2976-424: The joyous and life-affirming aspects of the solar cycle. This adoration's structure involves gestures and words that connect the practitioner to the zenith of solar power, as outlined by Crowley. At sunset, practitioners face the West and invoke Tum ( Atum ), the god of the setting Sun, symbolizing completeness and the end of the day. This adoration marks the transition from activity to rest, encouraging reflection on

3038-422: The name of the corresponding direction. East: Green ( 青 "qīng" corresponds to both green and blue); Spring; Wood South: Red ; Summer; Fire West: White ; Autumn; Metal North: Black ; Winter; Water Center: Yellow ; Earth Countries where Arabic is used refer to the cardinal directions as Ash Shamal (N), Al Gharb (W), Ash Sharq (E) and Al Janoob (S). Additionally, Al Wusta

3100-452: The natural order. At dawn, practitioners face the East and invoke Ra , the Egyptian sun god associated with creation, life, and renewal. This invocation signifies new beginnings and the awakening of spiritual energy. The practitioner performs specific gestures and recites invocations, followed by a period of meditation. Ra's role as a creator god underscores themes of regeneration and the cyclical nature of life. The structure of this adoration

3162-513: The official publication of the A∴A∴ , an occult organization he founded. 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

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3224-606: The one that is "east" will actually be further to the left. During the Migration Period , the Germanic names for the cardinal directions entered the Romance languages , where they replaced the Latin names borealis (or septentrionalis ) with north, australis (or meridionalis ) with south, occidentalis with west and orientalis with east. It is possible that some northern people used

3286-455: The other hand, believed that Ptah created Atum in a more intellectual way, using his speech and thought, as told on the Shabaka Stone . In the Heliopolitan creation myth , Atum was considered to be the first god , having created himself , sitting on a mound ( benben ) (or identified with the mound itself), and rose from the primordial waters ( Nu ). Early myths state that Atum created

3348-484: The position of an object close to their body. (For more information, see: Cultures without relative directions .) The precise direction of the cardinal points appears to be important in Aboriginal stone arrangements . Many aboriginal languages contain words for the usual four cardinal directions, but some contain words for 5 or even 6 cardinal directions. In some languages , such as Estonian , Finnish and Breton ,

3410-400: The practitioner with these ancient archetypes . 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

3472-516: The primordial waters. He is believed to have been present in ideology as early as predynastic times, becoming even more prevalent during the Old Kingdom as indicated by the pyramid texts in which he appears frequently. He continues to be found in the Middle Kingdom , during which he is depicted in the Book of the Dead in which he appears in spells to help with the journey to the Afterlife. Later, in

3534-647: The promise of a new dawn. The midnight adoration's practice is designed to connect practitioners with the regenerative aspects of the night and the hidden Sun, preparing them for the coming day. Liber Resh vel Helios is a significant ritual within Thelemic practice, deeply embedded in Thelemic philosophy and emphasizing regular spiritual discipline and personal transformation. Scholarly analysis highlights its role in aligning practitioners with cosmic forces through daily solar adorations, structured to integrate Thelemic teachings into everyday life. Henrik Bogdan's studies on Western esotericism and initiation rituals emphasize

3596-429: The ritual have inspired similar practices in various spiritual paths, highlighting its versatility and enduring relevance. The emphasis on regularity, discipline, and alignment with natural cycles resonates with a wide range of spiritual seekers, making Liber Resh a contribution to the broader landscape of contemporary spirituality. Cardinal direction The four cardinal directions , or cardinal points , are

3658-404: The six directions of the x-, y-, and z-axes in three-dimensional Cartesian coordinates . Topographic maps include elevation, typically via contour lines . Alternatively, elevation angle may be combined with cardinal direction (or, more generally, arbitrary azimuth angle) to form a local spherical coordinate system . In astronomy , the cardinal points of an astronomical body as seen in

3720-449: The sky are four points defined by the directions toward which the celestial poles lie relative to the center of the disk of the object in the sky. A line (a great circle on the celestial sphere ) from the center of the disk to the North celestial pole will intersect the edge of the body (the " limb ") at the North point. The North point will then be the point on the limb that is closest to

3782-462: The starry heavens. He was also a solar deity , associated with the primary sun god Ra . Atum was linked specifically with the evening sun, while Ra or the closely linked god Khepri were connected with the sun at morning and midday. In the Coffin Texts , Atum has a vital conversation with Osiris in which he describes the end of the universe as a time in which everything will cease to exist with

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3844-511: The whole of the Law." 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

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