Fortified Island #5

Fortified Island Journal Of The Irish Order Of Thelema #1

Fortified Island Journal of The Irish Order of Thelema #5

Ritual

Our point of departure must be the conception of an almost childlike play-sense expressing itself in various play-forms, some serious, some playful, but all rooted in ritual and productive of culture by allowing the innate human need of rhythm, harmony, change, alternation, contrast and climax, etc., to unfold in full richness.

Johan Huizinga, Homo Ludens: A Study of the Play-Element in Culture

Vernal Equinox 2015ev: ! in 0 a, " in 23 a, dies ', Anno V i


Contents

Cover photos by Frater Duriel 1

Editorial: Ritual, Community, Cohesion 3

I Create Out of Stillness 6

Whats His Name? 9

A Commentary on Liber Resh vel Helios 11

Expounding It 25

Invocation of Horus 27

www.irishorderofthelema.com

SUBMISSIONS Fortified Island is an organ of communication for The Irish Order of Thelema,

featuring material from friends, community members and initiates of our Order. As a community space we actively seek submissions. Published at the equinoxes (21st

September next), submissions should be in by the end of August. The next issues theme is God Herself (Sacred Feminine). Submissions to:

[email protected] 2

#5 Fortified Island Journal Of The Irish Order Of Thelema

EDITORIAL Ritual, Community, Cohesion

Do what thou wilt shall be the whole of the law

itual is an important aspect to our community life in the Irish Order of Thelema, but so is art, social bonding and the customs that define our common culture, and which reflect our aspiring values.

Our culture is specific to a number of converging aspects, the most prominent of which are a sense of Irishness, and a resonance and

expression of the zeitgeist as exemplified in Thelema. The sense of grounding in the physical geography of Ireland is also accompanied by deep cultural resonances, and a recognition that our changing times are rooted both in our past, and in the future we are struggling to create.

The zeitgeist is an overused clich phrase, literally translating as the spirit of our time, and Thelema is the child of this time. The law of liberty as do what thou wilt creates a core unifying principle for a community in all of its diversity and difference. While unifying as a philosophical framework, to create a more cohesive community there is a need to create bonding social situations where community can grow out of the encounter and common experience.

As a community we do this through social events, cultural happenings, and ritual markings of the years turning. The constant meeting and cooperation creates, or at least aims to create social cohesion. The OECD defines social cohesion as: A cohesive society works towards the well-being of all its members, fights exclusion and marginalisation, creates a sense of belonging, promotes trust, and offers its members the opportunity of upward mobility. I think this aptly defines the intentions of the Order in creating community.

While the intentions of the Order arise from the conviction that the law is for all, and there is no obligation to engage in occult practices or personal ritual, the presence of ritual in the context of the community serves as a consolidating force in the community. Community celebrations offer us a sense of belonging, and offer us spaces for inquiry about what this identity is, and how do I belong to it.

Communities create opportunities to meet in another space, where we meet and form integral social bonds. We have social and cultural customs which normalise newcomers and affirm the existing community. Simple things like the Rite of Will are easily communicable customs that integrate the larger group and are conveyed in a social environment. More complex ritual forms are also opportunities for integration and inclusion by asking newer community members to take on responsibilities, to learn ritual roles, contribute to feasts, set up and take down.

R

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The glass wall of ritualist and attendants is taken down, as much as possible, by creating ritual where the activity is inclusive of all, while still catering for individual temperament. For the natural orator and showman there are obvious roles, but for the more quiet and introverted, a mantra that allows presence and belonging, while still sitting comfortably in the crowd and being one voice among the many can be a comfortable beginning. Likewise the quiet dedication involved in setting up, taking down and innumerable thankless tasks have natural contributors. In all of this we must also be aware of the cathartic impulse in creating community the ability to become more than we currently are. We do this by sensitively encouraging exploring new roles, stretching and developing abilities while creating space for contributions from newer people approaching the community.

The seasonal rituals serve a very special role as they mark time, and over years of involvement we remember what was done in the past, and spark of sensory stimuli the bright vibrant daffodils, the smell of pine in a Christmas incense and many others.

As well as passively marking time, they create or uphold social traditions the saying of will before a meal, the blowing out of the candles on a birthday cake, special foods, drinks, readings and more. Each time we do this we connect with a cyclic sense of belonging in this circle we know what has been, what is coming and what is coming next. This process of remembering and anticipating is important for our sense of belonging in the course of ever changing natural phenomena.

We also have rituals which form transition points entry into the community membership, handfastings, the marking of death, the installation of individuals taking responsibility in the community, the naming of children, and many more The sense of accompaniment by a community, its witness, and acceptance further forges the bonds of belonging.

Another octave of belonging can be found in the initiatory rituals of the Order, which mark a path of individual aspiration, development and belonging to a certain knowledge base, as well as to the community as a common experience of belonging.

Ritual can also be directed to other ends. Ritual has been used to bring about change in various ways. While certain metaphysical powers have been attributed to rituals of a magical nature, even the most jaded of athiests can resonate with the fortifying effect of creating change in individuals that can be brought out into the world. Rituals to attract members have been done over the years, which has often precipitated individuals being more vocal about their membership and what it means to them. Equally work has been done at various points on the island with a variation of Liber V vel Reguli called the Reconstruction Ritual (see Fortified Island #3) which has expanded our geographical awareness and created activity in all of the provinces. Does this have a more metaphysical interpretation? Quite possibly, but ritual does not soley serve an occult function, and in preserving the

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social and community building aspects of ritual we can appreciate a foundation common to a varied and diverse membership.

Work of a more explicitly magickal nature still happens out of the impulse of individuals, and small groups that come together out of their interest, but this posited metaphysical outlook is not shared by all. The law of liberty as a social and political activist draws us towards diverse expressions.

We have purely social events which also are ritual in the sense of community building events that happen every year. The cultural sharing of Poets, Bards and Blaggers at Beltaine is a sharing of musical talents, poems, stories, and other cultural offerings and has a secular aspect. On one hand there are old favourites, while its also an opportunity for new cultural impulses.

Likewise the Lughnasadh Games is an opportunity for games of skill, memory and athletic prowess. The ritual of competing and declaring a winner is integral to our identity.

As well as the Order, I belong to other communities with their rituals and their traditions and I live in an intentional community where cultural cohesion is essential. I reflect on the various communities I belong to and on this one, and I am glad for the opportunity to consciously look at and engage in community building.

Love is the law, love under will

Brian Vernal Equinox

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I Create Out Of Stillness: Asana as a Prelude to Ritual

Sit still. Stop thinking. Shut up. Get out!' The first two of these instructions comprise the whole of the technique of Yoga. The last two are of a sublimity which it would be improper to expound

in this present elementary stage.

- Aleister Crowley, Eight Lectures on Yoga

A good beginning point for any ritual work, or other esoteric endevour is to cultivate stillness. We are rarely still and in coming to stillness we come to occupy a centre that we create out of. In thelema, as well as the magickal practices we are so familiar with there is a strong emphasis on yoga. We encounter the quality of sit still in the yogic practice of asana. Asana (still postures or 'fixed' postures are one of the eight branches of traditional yoga described by Patangali. I personally recommend Aleister Crowleys work on this matter as his instructions were designed in the original context of yoga (ie a fixed position) and his syllabus was designed for Western practitioners.

As an example, a basic asana or position of stillness is the God:

Sitting in a chair with your back straight, feet flat on the ground and with your hands

- Liber E vel Excitorum

Before I go on too much there are some preliminaries to whatever asana you are using as follows

- clothes should be loose, flexible, but not baggy. The wearing of robes is common with ritual magicians, but really isnt advised for regular practice. Be sure to be dressed warm enough - involuntary muscle spasms due to cold will affect your work. It is best practice to anticipate and remove distractions pre-emptively.

- Feet should be bare, though in cold Ireland socks with grips or dancer shoes work just as well.

- Remove all unnecessary jewellery. Choke risk, distraction, potential source of injury.

- avoid strong cologne, perfume or other scents - its a distraction, and can also have an irritating effect (most relevant to pranayama)

Also:

- Air the room before starting. A bit of fresh cold air will keep you awake. Do close it again after, particularly in Ireland as any draft will have unwanted effects later.

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- Use a mat. Certain asanas will put pressure on your joints. It is important to sit on a non slip mat, because continuous pressure on joints can cause bruising.

- Move furniture back to allow stumbling/ falling room.

On to practical matters. The yoga poses and practices advised by Aleister Crowley can be found in Liber E vel Excitorum. A PDF version of the asanas with pictures can be found here: http://hermetic.com/crowley/libers/Liber9.pdf

In Liber E Crowley offers four primary asanas, being the Ibis, the God, the thunderbolt and the dragon. I have personally found the God and the dragon come easy enough to me, but being a bigger man the Ibis and the thunderbolt are less comfortable and less sustainable. I tend to the advice of Petangali in my asanas in finding a 'comfortable position'. This does not invalidate the practice, as the aim is not pain or discomfort or being able to bend like a gymnast, but to sustain the asanas.

Aleister Crowley tends to a scientific method, and recommends keeping an accurate record of asana practice.

Crowley says:

7. Various things will happen to you while you are practising these positions; they must be carefully analysed and described.

8. Note down the duration of the practice, the severity of the pain (if any) which accompanies it, the degree of rigidity attained, and any other pertinent matters.

- Liber E vel Excitorum

Here we meet Crowleys insistence on proper use of the magical diary - scientific recording of various aspects including duration, pain/ distraction, and level of success in maintaining the asanas. I am one of those people who insist I will remember later but rarely remember accurately enough for my liking. Ive taken to using a wee notepad and a few scribbled notes for later 'proper' recording.

What does all of this have to do with ritual? When we thing of ritual we often imagine flowing robes, incense and altars and tools, but yoga is a deeply personal ritual which is integral to my path. In preparing for more western ritual I also compose myself in asana, coming to stillness. I then find myself a good space to act from. In ritual where I personify deity, I also use this time to assume the godform, imbuing myself with its attitude and nature. I have also used this in dramatic work to good effect.

Something so basic as sit still, stop thinking, shut up, get out! seems so simple, and in honesty it is, but it is also very effective as a space to connect with our star nature or will, and act from it. Shine bright.

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Further Reading: Crowley, Aleister Liber E vel Excitorum Crowley, Aleister Eight Lectures on Yoga Crowley, Aleister Book 4: Part 1 (Meditation) Wasserman, Nancy Weiser Concise Guide to Yoga for Magick

Charles Stansfield Jones (Frater Achad) in the dragon asana

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Whats His Name?

Sure you know him his name is Manannn Mac Lir the bloke thats God of the Sea

When you call him softly by any old shore

hes there as clear as can be.

O Manannn Mac Lir is a fine old fellow

and an honourable friend of mine O Manannn Mac Lir has his wits about him

just about most of the time.

I remember one day not that long ago

when he decided to call me so in I went

mask, flippers and snorkel plunging right into the sea

He mused Johny mate,

weve been pals for what seems like a long, long while;

any chance of doing me a favour? then he winked with a devious smile

I says Manannn me man

well you know me and Ill assist you as best I can.

So down we went to his underwater palace

where he says this is me plan!

Now Johny old bean for this last while

things just havent been the same for those who used to know me

and leave me offerings

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have forgotten me and my name

Now dont get me wrong for its not all bad

with a belly full of seaweed and fish but when the sun does shine

it all tastes like brine so please hear my desperate wish

O Johny by Crom!

you know Im not selfish but my wish is that youd write me a rime

to tell those humans the bloody eejits

to brew me a few oceans of wine!

John-Paul Patton (from his new poetry book Lightning Bolts and Dew Drops)

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A Commentary on Liber Resh vel Helios

Neglect never the fourfold adoration of the Sun in his four stations, for thereby thou dost affirm thy place in Nature and her Harmonies - Liber Aleph

The object of this practise is firstly to remind the aspirant at regular intervals of the Great

Work; secondly, to bring him into conscious personal relation with the centre of our system; and thirdly, for advance students, to make actual magical contact with the spiritual energy of the sun

and thus to draw actual force from him. Confessions

The solar adoration of Liber Resh vel Helios Sub figura CC is an official ritual of the A..A.. however it is in widespread use within the thelemic community at large and is one of several recommended practices for initiate members in the Irish Order Of Thelema. The initiate may also wish, with due experience, to write their own adorations or to use one of the other examples of solar adorations available (see for example Lebor na Grainne in the last issue of Fortified Island).

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1.Let him greet the Sun at dawn, facing East, giving the sign of his grade. And let him say in a loud voice:

Hail unto thee who art Ra in Thy rising, even unto Thee who art Ra in Thy strength, who

travellest over the Heavens in Thy bark at the Uprising of the Sun.

Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.

Hail unto Thee from the Abodes of Night!

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The Egyptian Of Liber Resh- The solar adorations of Liber Resh vel Helios is abound in Egyptian symbolism. In fact its basic content is based on certain images which appear on the stele of revealing2. The bark or barge of Ra travels across the sky carrying the solar glory from first rising, across the sky to the sun in hiding. Its crew form a whos who of the Gods of creation, wisdom and magick in the Egyptian Pantheon. Tahuti: Is another name for Thoth, the Ibis headed Egyptian God of wisdom and magick who is stationed at the helm of the solar barge. He is to be pictured as an Ibis headed God wearing a nemyss (egyptian head gear) with quill and papyrus (paper). Ra Hoor: is one of several forms of the God Horus. This particular rendition, Ra-Hoor, means the house of Ra. An

ancient hymn from the papyrus of Ani describes the special relationship of Thoth and Horus upon the barge as follows: Thoth stands at the prow of thy boat, smiting all thine enemies, and I have seen Horus at the helm and Thoth acting at his command. A depiction of Ra Hoor Khuit can be seen on the stele of revealing as below1. The hieroglyphs above read Ra-Hoor-Khuit, chief of the Gods. Ra: is the sun God of Heliopolis. In the assumption of the Godform he is to be imagined as hawk headed with a solar disk carrying the ankh and staff. Ahathoor: Also known as Het-Hert. Het-Heru or Hathor, whose name means the dwelling of Horus. She is depicted as the celestial cow who gave birth to the universe. As such she represents the sky from eastern to Western horizon (given her dues at this midpoint of this journey). Hathor is also the Goddess of the beauty and had special patronage of the dead. Ahathoor can be imagined as a cow headed woman with a horned solar disk bearing an ankh and a lotus wand.

1 The stele of revealing is central to the Thelemic stream. Details on the revelation of its importance can be found in Aleister Crowleys Equinox Of The Gods.

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Tum: Or Atum was the original sun-God of Heliopolis. His name means to be completed. He represents the sun in the evening. He is depicted as a Pharaoh. This is due to the fact that as the creator God of the ennead, he also 'ruled over' all that he had created, or was the first of the royal line of the Pharaohs. For this reason he appears in this form. As an image of the setting sun, he can be imagined as a man in the autumn of his life. Khephra: is the sacred scarab, he who is self-created. In the form of the sun in darkness we meet the image of the beetle who rolls its eggs in dung and buries it in the earth until it is time to hatch. So the self-creating God, who is traditionally corresponded to the East brings about a new sunrise. He can be imagined as the scarab beetle, rolling the solar orb. All four of these deities are mentioned on the stele of revealing. These descriptions have been kept sufficiently brief to encourage individual research. It is only by actively building an image of the Gods that the adoption of their Godforms may be effectively done.

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Also at Noon, let him greet the Sun, facing South, giving the sign of his grade. And let him say in a loud voice:

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. Tahuti standeth in His splendour at the prow,

and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Morning!

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The Adoration Taught To Thee By Thy Superior- There are several forms of adoration which may be used after the declamation of the quarterly adorations, and in time you may wish to write one which expresses your personal connection to the sun. Adorations which are commonly used3 include the Collect Of The Sun from Liber XV or from Liber Al vel Legis 3:37 which are as follows:

Lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence forever.

Collect Of The Sun, Liber XV4 Unity uttermost showed!

I adore the might of Thy breath, Supreme and terrible God,

Who makest the gods and death To tremble before Thee

I, I adore thee!

Appear on the throne of Ra! Open the ways of the Khu! Lighten the ways of the Ka!

The ways of the Khabs run through To stir me or still me! Aum! let it kill me!

The light is mine; its rays consume

Me: I have made a secret door Into the House of Ra and Tum,

Of Kephra and of Ahathoor. I am thy Theban, O Mentu,

The prophet Ankh-af-na-khonsu!

By Bes-na-Maut my breast I beat; By wise Ta-Nech I weave my spell. Show thy star-splendour, O Nuit!

Bid me within thine House to dwell, O winged snake of light, Hadit! Abide with me, Ra-Hoor-Khuit!

Stele Of Revealing/ Liber Al vel Legis

The Collect of the Sun is self-explanatory. The second verse, featured in both the stele of revealing and Liber Al vel Legis, requires further explanation. This verse describes the personalisation of the sun experience. The secret door is the

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working with these Godforms which is a part of a path of inner development. This adoration can also be developed over the course of your elemental degrees (Cath to Seis) adding one verse for each degree. It is generally recommended to learn and add to this adoration verse by verse to ensure accuracy.

The names Ra, Tum, Kephera and Ahathoor are by now at least somewhat

familiar, however these other aspects may benefit some explanation. Khu/ Ka/ Khabs: These three are interrelated in many ways. In the Law is for all Aleister Crowley attributes the Khabs as 'secret light' and 'khu' as our minds and bodies. This interpretation is relative to the line in Liber Al The Khabs is in the Khu, not the khu in the Khabs. Ka is the vital or life body. This is described in some cosmologies as the ether body, which is also possessed by plants and animals. Qabalistically this is equivalent to Yetzirah. The translations offered by Crowley differ entirely from those offered by Egyptologists, and offer an inversion of sorts. Egyptologists would define the Khu as the hugher aspect, combining the ka and the ba (the life essence and the 'immortal' soul which travels with the Gods upon the barge). Khabs is translated by Budge as star and when translated in the Boulaq Museum translation of the stele, is the body. Khab may indeed be a form of kha or khat, which is the physical body without the life force or soul. Thus the verse the khabs is in the khu would translate as the body is in the spirit body, or perhaps that the form and function of the physical body is defined by the spirit taking the form of the spiritual body, as water in a jug. This is augmented by worship then the khabs (the body), and behold my light shed over you which with this understanding is an expression of the body enlightened not by the higher self, but by the speaker, Ra Hoor Khuit as the initiator of the Aeon. It would point to the text as an invocation of the Godform of Ra-Hoor-Khuit. If we insert these translations in the appropriate verse we get

Appear on the throne of Ra Open the ways of the spirit Lighten the ways of the energy body (the body of light) The ways of body run through me, To stir or still me, AUM, let it fill me!

Thebes: Is an ancient Egyptian city now known as Luxor. The most magnificent tombs and monuments find their home in Thebes. It was also the largest place of worship of the Godform of Mentu. Mentu: Is a God form depicted as warlike with a falcon or bull head. He was compared and equated with Amun, Ra and Horus. One of his titles was Horus With The Strong Arm. This is the very specific form of Horus shown to Aleister Crowley by his wife Rose on their honeymoon in Cairo. For further information of the

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events surrounding the identification of the stele of revealing as central to the thelemic current and the dictation of the Book of Law please reference Aleister Crowleys Equinox Of The Gods. Ankh-af-na-khonsu: Was a prophet of Mentu, the true voice depicted on the stele. Bes-na-Maut/ Ta-Nech: Are the parents of the prophet Ankh-af-na-Khonsu who are credited as ancestral powers and called upon magickally. A more complex study of the names of the parents and their etymology/ origins is also possible. Nuit, Hadit, Ra-Hoor-Khuit: The best briefing on the forms and attributes of these three deities as they relate to our work can be found through the careful

study of Liber Legis, The Book Of The Law.

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Also, at Sunset, let him greet the Sun, facing West, giving the

sign of his grade. And let him say in a loud voice:

Hail unto thee who art Tum in Thy setting, even

unto Thee who art Tum in Thy joy, who travellest

over the Heavens in Thy bark at the Down-going

of the Sun.

Tahuti standeth in His splendour at the prow,

and Ra-Hoor abideth at the helm.

Hail unto Thee from the Abodes of Day!

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The Sign Of Your Grade2 The instruction of using the sign of your grade is intended for initiates of the A..A.. As such this instruction is not directly relevant to initiates of the Irish order of Thelema, although some sign is suggested. Some of the following suggestions may help you choose a sign to use. Further guidance can also be sought from your sponsors or lodge. One of the most common positions used when declaiming Resh is that of the enterer. Crowley describes this in Liber O when describing the exclamation of a Godname. Quickly advance the left foot about twelve inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the God Horus. An illustration of this can be found in Equinox 1 under the title blind force.

In a manuscript note to Equinox I: 6 Crowley suggests: Dawn: L.V.X.; Noon: Thoum-Aesh-Neith (Fire); Sunset: Shu (Air); Midnight: Auramoth (Water).

2 Signs of the grades/ elements taken from: LIBER O VEL MANVS ET SAGITT

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The Signs of L V X

7. Osiris Slain | 8. Mourning of Isis (L) | 9. Apophis/ Typhon (V) | 10. Osiris Risen (X)

4. Thoum-Aesh-Neith (fire) | 2. Shu (air) | 3. Auramoth (water)

This works from the understanding that the ritualist stands on the intersection of

Semekh () and Pe () facing Tiphereth (as in Crowleys description of the Lesser Ritual Of The Pentagram). The signs are consequently appropriate to the sephiroth being faced. The signs of the elemental grades of the A.'.A.'. can also be used for the quarters as follows:

| 2.Shu (air) | 4. Thoum-Aesh-Neith (fire) | 3. Auramoth (water) | 1. Set fighting (earth)

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The declamation/ adoration should finish with the Godform of Hapocrates, the silent God with the finger over the lip. Harpocrates should be studied as a counter image to Ra-Hoor-Khuit, for they are two sides of the same coin. This attitude of Harpocrates is depicted as follows in Equinox I:1 under the title The Silent Guardian with the finger on the lip in a hushing motion:

Assuming A Godform - On the subject of the assumption of a Godform Aleister Crowley said as follows:

The Magical Images of the Gods of Egypt should be made thoroughly familiar. This can be done by studying them in any public museum, or in such books as may be accessible to the student. They should then be carefully painted by him, both from the model and from memory. The student, seated in the God position, or in the characteristic attitude of the God desired, should then imagine His image as coinciding with his own body, or as enveloping it. This must be practised until mastery of the image is attained, and an identity with it and with the God experienced. It is a matter for very great regret that no simple and certain tests of success in this practice exist.

Although the use of seating in the adorations is not terribly common in Resh, otherwise the basic principle of assuming a Godform stands good. The building of a Godform is based on a great deal of hard slog and research to gain an appreciation of the image, the mythology and the being of the God/ Goddess in question, and all of this is essential and necessary to come to an understanding of the inner attitude of the Godform. At the centre of the assumption of a Godform is the inner attitude, but without the background work of building an inner image any such attempt will lack any efficacy.

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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 art Kephra in Thy Hiding,

even unto Thee who art Kephra in Thy Silence,

who travellest over the Heavens in Thy bark at

the Midnight Hour of the Sun.

Tahuti standeth in His splendour at the prow,

and Ra-Hoor abideth at the helm.

Hail unto Thee from the Abodes of Evening

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Wrapping Things Up

There are many more complex interpretations of Liber Resh, however this paper is an

initial 'users' guide. Further research is recommended and the significance will be

different whether one is an aspirant to the A..A.., an initiate of the Irish Order of Thelema, or affiliated with another Order, or indeed none. Specific adorations, signs,

and teachings will thus be made available to the practitioner walking a specific path.

We are left at the end of Liber Resh vel Helios with an injunction to be mindful of our

work, and the fortifying nature of Resh is emphasised.

7.Thus shalt thou be ever 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.

Paintings of Resh deities by Order member, Pan Daemonium

Upcoming Events 21st May (Dublin) Talk: Initiation Through The Irish Provinces. Introductory Talk on the Order, which enacts a unique initiatory system based on the powers of the ancient Irish provinces, the four emanations of the law of Thelema, and several other elements, forming an intelligible, exciting and dynamic system for self fulfilment. Come and learn about the initiatory aspects of our work. Followed by a round table discussion/ chat. The Lantern Centre, Synge Street 7.30pm

11th June (Dublin) Talk/ Discussion: The Method Of Science: Towards Methodology in the Occult. Aleister Crowley described magick as ' ... the art and science of causing change in accordance with will'. He also proposed a more methodical approach to occult endeavor which he termed scientific illuminism. Crowley defined magick in such a way as to include the willful activity of any individual following their will. Looking at the definition of magick as both 'art' and 'science' and discussing the possibilities of a methodical approach, we hope to come towards an understanding of the technology of magick, the discovery of will, and the causing of change - personal, cultural and political. The Lantern Centre, Synge Street 7.30pm

20th June (Dublin and Belfast) Summer Solstice Local groves will perform a feast of the elements for the Summer Solstice

1st August (Dublin and Belfast) Lughnasadh Local groves will mark the feast of Lughnasadh. Often marked by Lughnasadh Games.

For more details of upcoming events and regular updates join our mailing list, and follow us on facebook

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Expounding it! A Musing on the Number Ciphers of Liber Legis

John-Paul Patton

75. Aye! Listen to the numbers & the words:

76. 4638ABK24ALGMOR3YX24 89 RPSTOVAL. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.

77. O be thou proud and mighty among men!

Liber Al vel Legis, The Book of the Law

Herein follows my musings. 1. It means nothing nought! This rather obvious interpretation is in keeping with the simple solution characteristic of such mysteries, there is also evidence to confirm such a reading. The question of its meaning is asked of the prophet and the answer thou knowest not may be considered as an answer in itself, suggesting the prophet knows it means not or nothing; in the light of a general recognition of not as having a profound meaning in the context of the book; where it is often used to signify Nuit and the Ain Soph, as Kabbalistic zero. Indeed crucially NOT is the meaning of the Hebrew word LA, which is a reflection and equation with the word AL that is recognised as the key of the book. The reader is refered to the Book of Lies, in particular chapter 31, which links the mystery of LA with the mystery of IT. The formula of this chapter, and the above mystery of numbers and letters rests in the destruction of reason.

I: 45. The Perfect and the Perfect are one Perfect and not two; nay, are none! 46. Nothing is a secret key of this law.Sixty-one the Jews call it; I call it eight, eighty, four hundred and eighteen. 47. But they have the half : unite by thine art so that all disappear. 48. My prophet is a fool with his one, one, one; are not they the Ox, and none by the book?

61 is the value of ain in Hebrew. 418 + 80 + 8 = 506 an Ox, ShRV II: 15 For I am perfect being Not This is the word of Hadit, and explains his nature as the unmanifest, it represents the dissolution of existence into eternal ecstasy. The above letters and words, as with all the words and numbers of the text and ultimately of the world, are to be brought back to not to nothing, LA, the void or ain soph. Abrogate are rituals, all WORDS and signs. The ending of the words is the word Abrahadabra the formula of this word is the great work accomplished i.e. the

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microcosm of any form of existence is united with and dissolved into the macrocosm. Not is a contraction of the middle English naught, O.E. na not and wiht thing. 2. Of note is the saying there cometh one to follow thee: he shall expound it. Expound from the Latin exponere i.e. put out, publish, explain; this seems distinct from solve it as some form of riddle. It suggests rather a simple explanation. It may also be worth consideration that III: 47 may relate to this mystery.

47. This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters to one another: in these are mysteries that no Beast shall divine. Let him not seek to try: but one cometh after him, whence I say not, who shall discover the Key of it all. Then this line drawn is a key : then this circle squared in its failure is a key also. And Abrahadabra. It shall be his child & that strangely. Let him not seek after this; for thereby alone can he fall from it. 48. Now this mystery of the letters is done, and I want to go on to the holier place.

If we focus on the use of the words not and it in this passage, as part of the secret cypher of the text, it may also be viewed as affirming the above thesis. Let him not seek to try suggests in the context of I:76 that the answer will appear simply without effort. Also the not in the sentence itself may show forth this simplicity. whence I say not again here the answer may be openly given as NOT. Whence meaning from what place, source or origin (as much, if not more than when), so it may also be considered that NOT is the source or origin of the one. Who shall discover the key of it all the key of IT? He shall expound IT. How is the line and circle squared then a key or keys? It would appear in an identical manner as the I:76 numbers and words, the key is not; the line and the circle mean nothing! And Abrahadabra it seems the power of this word is to make things disappear. To dissolve complexity in a transcendent simplicity. It shall be his child literally the word IT again may be read as the child refered to. Let him not seek after this, again NOT may be viewed as the secret key. For thereby alone can he fall from it. Again the use of the word IT may be considered to hold a deeper esoteric reading. 3. Also worth consideration is the mystic meaning of it that he shall expound in relation to this mystery. It may be considered as part of the formula of Nuit, i.e. Nu - it./ ra-hoor khu-it, Had-it. Chapt 31 Book of Lies ref not as La, and IT the I as the secret seed being yod and T as the phallus teth. also chpt 49 ref. IT Thus for my musings on this enigmatic verse of Liber Al.

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The Invocation of Horus

Prologue

The invocation of Horus is a ritual allegedly penned by Rose Kelly, the wife of Aleister Crowley in Ciaro Egypt.

The following sequence was observed: Aleister Crowley performed an invocation of Thoth on the 17th

of March

1904 (St. Patricks day). In the course of this invocation he was instructed by Thoth, the God of wisdom, that he

should invoke Horus. Rose Kelly channeed the skeleton of a ritual which included a radical departure from

much magick in that no banishings or other subtle hygiene was to be performed either before or after.

Crowley performed the ritual on the 19th

, to no apparent effect, and again on the 20th

to more definite result. This

invocation marked the equinox of the Gods (the beginning of a new age according to thelemic cosmology) and

led to the reception of the Book of the Law. A more full account of the ritual can be found in the Equinox of the

Gods by Aleister Crowley.

This adaptation was designed to incorporate a group of people as an invocation of force and fire for sol in aries,

and as a celebratory feast of the elements for the equinox. It ideally has five officers, and the script is thus

divided. This is a number relating to the Martian nature of the ritual. It is designed as a public ritual and the

participants are given an introduction, a mantra to carry, and are encouraged to contribute through percussion

and vigour. This is not the ritual as originally performed, but is a form of the ritual accessible to a community.

When performed at Vernal Equinox 2015ev, this ritual was followed by a reading of Liber Tzaddi, a text spoken

in the voice of Horus as the Lord initiating, and participants were give a copy of the script.

Invocation of Horus (Dublin Grove adaptation)

Temple: An altar to the East with the Stele of Revealing, the vial of holy oil, scents and offerings of a Martian

nature, red cloth perhaps even high altar. Weaponry and enginery of war to be carried or dressing the room. Altar could also be put in the middle of the room.

Wear: White robes; bare feet; or all white clothes. Can be customised with averse red triangle upon the breast.

Adoration: The adoration can take several forms. Quiet dignified adoration as you will leaving 10 minutes to

connect; the adoration from Liber Al III starting Unity uttermost Showed, or a reading of Liber Tzaddi, either

directly after the invocation as the voice of the Lord of Initiation, or after personal adorations. Can also be

performed costumed (hawk mask, warrior garb, nemyss) as a speech in the silence.

Performance: Zealous and Energetic. Voices, drums and clashing swords. Can be performed in either the sign

of Apophis and Typhon or the sign of the Enterer. Contrasted by quieter adoration in the afterglow

Mantra: Carried Throughout Strike, strike the master chord!

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Draw, draw the Flaming Sword! Crowned Child and Conquering Lord, Horus, Avenger!

Magus 3 Most Holy and Divine Lord of the Aeon, Ra-Hoor-Khuit, Crowned and Conquering Child: Hear Thou this humble but bold invocation of Thy Presence: O, Lord of the Sun, O God of War and Vengeance, we ask to enter Thy Presence and ask that Thou willst aid and guard us in this work of Thine Art. Invoker 1: South Strike, strike the master chord! Draw, draw the Flaming Sword! Crowned Child and Conquering Lord, Horus, Avenger! O Thou of the Head of the Hawk! Thee, Thee, I invoke! Thou only-begotten-child of Osiris Thy Father, and Isis Thy Mother. He that was slain; She that bore Thee in Her womb flying from the Terror of the Water. Thee, Thee I invoke! O Thou whose Apron is of flashing white, whiter than the Forehead of the Morning! Thee, Thee I invoke! O Thou who hast formulated Thy Father and made fertile Thy Mother! Thee, Thee I invoke! O Thou whose garment is of the golden glory with the azure bars of sky! Thee, Thee I invoke! Thou, who didst avenge the Horror of Death; Thou the slayer of Typhon! Thou who didst lift Thine arms, and the Dragons of Death were as dust; Thou who didst raise Thine Head and the Crocodile of Nile was abased before Thee! Thee, Thee I invoke! O Thou whose Nemyss hideth the Universe with night, the impermeable Blue! Thee, Thee I invoke! Thou who travellest in the Boat of Ra, abiding at the Helm of the Aftet boat and of the Sektet boat! Thee, Thee I invoke! Thou who bearest the Wand of Double Power! Thee, Thee I invoke!

3 At a loss for a central invoker, this role can be performed by the Eastern invoker.

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Thou about whose presence is shed the darkness of Blue Light, the unfathomable glory of the outmost Ether, the untravelled, the unthinkable immensity of Space. Thou who concentrest all the Thirty Ethers in one darkling sphere of Fire! Thee, Thee I invoke! O Thou who bearest the Rose and Cross of Life and Light! Thee, Thee I invoke! The Voice of the Five. The Voice of the Six. Eleven are the Voices. Abrahadabra! Invoker 2: West Strike, strike the master chord! Draw, draw the Flaming Sword! Crowned Child and Conquering Lord, Horus, Avenger! By Thy name of Ra, I invoke Thee, Hawk of the Sun, the glorious one! By Thy name Harmachis, youth of the Brilliant Morning, I invoke Thee! By Thy name Mau, I invoke Thee, Lion of the Midday Sun! By Thy name Tum, Hawk of the Even, crimson splendour of the sunset, I invoke Thee! By Thy name of Khep-Ra I invoke Thee, O Beetle of the hidden Mastery of Midnight! By Thy Heru-pa-Kraat, Lord of Silence, Beautiful Child that standest on the Dragons of the Deep, I invoke Thee! By Thy name Apollo, I invoke Thee, O man of Strength and Splendour, O Poet, O Father! By Thy name of Phoebus, that drivest Thy Chariot through the Heavens of Zeus, I invoke Thee. By Thy name of Odin, I invoke Thee, O warrior of the North, O Renown of the Sagas. By Thy name Jeheshua, O Child of the Flaming Star, I invoke Thee! By Thine own, thy secret name Hoori, Thee I invoke! The Names are Five. The Names are Six. Eleven are the Names! Abrahadabra! Behold! I stand in the Midst. Mine is the symbol of Osiris; to Thee are mine eyes ever turned. Unto the splendour of Geburah, the magnificence of Chesed, the mystery of Daath, thither I lift up mine eyes. This have I sought, and I have sought the Unity: hear Thou me! Invoker 3: North Mine is the Head of the Man, and my insight is keen as the Hawk's.

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By my head I invoke Thee! I am the only-begotten child of my Father and mother. My Father is dead. My mother bore me with labor and pain and fear. By my body I invoke Thee! About me shine the Diamonds of Radiance white and pure. By their brightness I invoke Thee! Mine is the Red Triangle Reversed. the sign given of none, save it be of Thee, O Lord! By the Lamen I invoke Thee! Mine is the garment of white sewn with gold, the flashing abbai that I wear. By my robe I invoke Thee! Mine is the sign of Apophis and Typhon! By the sign I invoke Thee! Mine is the turban of white and gold, and mine the blue vigour of the intimate air! By my crown I invoke Thee! My fingers travel on the Beads of Pearl; so run I after Thee in thy car of glory. By my fingers I invoke Thee! I bear the Wand of Double Power in the Voice of the Master - Abrahadabra! By the word I invoke Thee! Mine are the dark-blue waves of music in the song that I made of old to invoke Thee- Strike, strike the master chord! Draw, draw the Flaming Sword! Crowned Child and Conquering Lord, Horus, Avenger! By the song I invoke Thee! In my hand is thy Sword of Revenge; let it strike at Thy bidding! By the Sword I invoke Thee! The Voice of the Five. The Voice of the Six. Eleven are the Voices. Abrahadabra! Invoker 4: East Mine is the Head of the Hawk! Abrahadabra! I am the only-begotten-child of Osiris My Father, and Isis My Mother. He that was slain; She that bore Me in Her womb flying from the Terror of the Water. Abrahadabra! My Apron is of flashing white, whiter than the Forehead of the Morning! Abrahadabra! I have formulated My Father and made fertile My Mother!

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Abrahadabra! Mine is the garment of the golden glory with the azure bars of sky! Abrahadabra! I did avenge the Horror of death, I am the slayer of Typhon! I did lift Mine arms, and the Dragons of Death were as dust; I did raise Mine Head, and the Crocodile of Nile was abased before Me! Abrahadabra! My Nemyss hides the Universe with night, the impermeable Blue! Abrahadabra! I travel in the Boat of Ra, abiding at the Helm of the Aftet boat and of the Sektet boat! Abrahadabra! I who bearest the Wand of Double Power! Abrahadabra! About my presence is shed the darkness Blue Light, the unfathomable glory of the outmost Ether, the untravelled, the unthinkable immensity of Space. I concenter all the Thirty Ethers in one darkling sphere of Fire! Abrahadabra! (mantra brought to an end) Therefore I say unto thee: Come Thou forth and dwell in me; so that every spirit, whether of the Firmament, or of the Ether, or of the Earth or under the Earth; on dry land or in the Water, of Whirling air or of Rushing Fire; and every spell and scourge of God the Vast One may be THOU! Vibrated by 5 officers: (count to three) Abrahadabra!

The Adoration follows

as you will

Northern (and Central) altar, Vernal Equinox 2015, Dublin

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