A Preliminary Guide to Liber Resh vel Helios

by Frater xvarnah-Asterion

Liber Resh vel Helios (aka Liber CC or Liber 200), as written by Aleister Crowley, briefly instructs a participant to verbally and physically greet
the sun four times daily (at sunrise, noon, sunset, and midnight) facing one of each cardinal directions toward the sun (East, South, West, and North
respectively). Performing Liber Resh usually consists of following these instructions outlined in the document Liber Resh vel Helios, including
reciting the adoration, most commonly the song contained within Chapter III, verses 37 through 38 of Liber AL vel Legis (Liber CCXX).
Devotional Practice for the Individual
The daily practice of reciting Liber Resh (sometimes referred to simply as Resh) is shared by many diverse individuals interested in Thelema,
however the text was originally written for an initiatory system called A. .A. . that consisted of grades and teacher-student relationships (designed
by Aleister Crowley and George Cecil Jones in 1906 after the Hermetic Order of the Golden Dawn ceased to exist in 1903). Because many
individuals who perform Resh are not working within any of the several initiatory lineages of A. .A. . the instruction within the text to give the
sign of ones grade is often replaced by a variety of different signs or postures to be given at the four different times of day when reciting Resh.
The text is not an instructional manual that seeks to convince the reader through rational argument how a certain effect will occur, but instead it
baldly pronounces an achievement of a certain personal mindfulness and strength. The concluding sentence of Liber Resh vel Helios might be read
as an expressly stated goal of devoting time in your day to recite words and act in conformity with the documents instructions. From one point of
view, Line 7 concludes the documents instructions with an adamant certainty that a stated effect will occur. However, the effect of ones own
personal practice of Resh is not limited by this broadly stated purpose. On the contrary, perhaps ones own personal devotion in performing Resh is
not fenced in, but encouraged when the document (in an inspirational tone akin to a benediction) proclaims: Thus shalt thou ever be mindful of
the Great Work which thou hast undertaken -- and additionally: strengthened to pursue it unto the attainment of the Stone of the Wise, the
Summum Bonum, True Wisdom and Perfect Happiness (emphasis added by myself). In this manner, performance of Resh stresses the individual.
The Word Resh
(resh) is a Hebrew letter, pronounced like the English R (the word resh translates as head). Within the Hermetic Qabalah, resh is the
30th Path upon the Tree of Life schematic (upon the diagram of the Tree that is commonly used by occultists, the 30th path connects the sephiroth of
Hod with the sephiroth of Yesod, and is symbolized by the celestial body of the Sun, various solar deities, the Pelican, the Tarot Trump of The Sun).
Personal Participation
The brevity and instructional tone of Liber Resh vel Helios, in my opinion, does not limit the participatory nature of the text, but instead calls upon
the individual to personally participate in the text. Its tone is similar to an authoritative teacher (understandably so, since the document appears to be
initially designed for students of A. .A. .). This tone might be an essential characteristic of Liber Resh as it may motivate the reader to persevere in
reciting Resh as a personal systematic routine. The text does not linger to analyze its instructions, nor does it speak in an impassioned, nor an overtly
dispassionate tone (however, the phrase let him repeats eight times, giving the document a certain tone of liberation). Perhaps paradoxically, the
tone of the text presents both an opportunity to obey its instructions, while simultaneously, inviting free participation.
Analysis and a Plurality of Perspectives
Although commentaries concerning Liber Resh have been written by learned individuals, there is within the text a notable absence of analysis,
which might invite the individual participant to a multitude of perspectives, and a freedom to experience Resh without limiting oneself to any one
particular interpretation. For example, there is no elaboration as to the purpose of giving a sign, nor is there commentary on the God-names, nor an
explanation why a cardinal compass direction is attributed to that name, nor an elaboration on how to adore That which is beyond Him. Also, the
text provides little elaboration on physical/imaginal/mental/vocal techniques to use when it directs one to assume the God-form of Whom thou
adorest (the texts one brief direction is to do this as if thou didst unite with Him in the adoration of That which is beyond Him and a reader may
find this direction has similarities to bhakti yoga exercises within Liber Astarte vel Berylli or Liber CLXXV aka Liber 175 , but its brevity also
suggests to this author the opportunity for experimentation). Various individuals are free to express, blog, or publicize their own methods on how to
perform Resh, but other individuals commentaries do not share the same weight of authority as ones own experience. Certainly one is free to
entertain any/all ideas and opinions (the ability to re-examine the relationship between you, the world, words, and the practice of Resh does not
abruptly stop at the tip of your nose). Perhaps communication is an essential part of the experience of reading any text, however, I caution all readers
of that any additional commentary on Liber Resh is simply another persons interpretation (in this regard, this commentary is also included, and one
should feel free to disregard my perspectives in part or in whole). Ones own practice, and re-examination, of routinely performing Resh can be an
authoritative basis to understand Resh.
Thus, the comments and links listed below do not hold any more authority than you desire to attach to them. Instead these comments hopefully
provoke your own explorations. The meaning and beauty of Resh might not be found in any of these typed words, but in your experiences as you
make your personal individual practice of Resh your own.

The below excerpt is from: http://lib.oto-usa.org/libri/liber0200.html (I have emphasized the portion to be spoken aloud in un-italicized bold text.)

0. These are the adorations to be performed by all aspirants to the A..A..
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!
2. 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!
3. 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!
4. 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 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.
Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Evening.
5.
And after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration * that is taught thee by thy Superior.
And then do thou compose Thyself to holy meditation.
6. 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 is beyond Him.
7. 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.

* The document as published does not list the adoration, however, most Thelemites use the song of adoration contained within Chapter III, verses 37 through 38 of
Liber AL vel Legis (Liber CCXX). Aleister Crowley wrote within the book In The Continuum: Some Comments on Liber DCLXXI vel Pyramidos:
The Adorations are those one learns for Liber Resh, to be found in Liber AL, Cap. III, vv. 37 & 38. Omit first stanza and repeat last 4 stanzas.

(See the below excerpt from Liber AL for the often recited adoration used while performing/celebrating Resh.)


37. I adore thee in the song:
I am the Lord of Thebes, and I
The inspired forth-speaker of Mentu;
For me unveils the veild sky,
The self-slain Ankh-af-na-khonsu
Whose words are truth. I invoke, I greet
Thy presence, O Ra-Hoor-Khuit!

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!

38. So that thy light is in me;
& its red flame is as a sword in my hand
to push thy order.
There is a secret door that I shall make
to establish thy way in all the quarters,
(these are the adorations, as thou hast written),
as it is said:

The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra 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 wingd snake of light, Hadit!
Abide with me, Ra-Hoor-Khuit!


Below are quotes & more information on the practice of Resh (the practice of 4 daily solar adorations set forth in Liber Resh vel Helios, otherwise
known as Liber CC or Book 200):

Commentary on the word Khu
It might be strange to use words that are foreign, such as khu and khabs, however, it might be noted that sometimes the words soul, spirit, mind and self
are used by different persons differently. Some individuals might consider soul and spirit to be synonymous in certain contexts, yet in others they might consider
these two separate things, and still others might define them all as contained within mind (or products/ideas created by the ego, super ego or gasp!... another
tricky word: Consciousness). Even the concept of self might deserve rigorous skepticism because, from my own experience (and interaction with other peoples
ideas concerning their selves) there appears to be little consensus regarding what self means, where is resides, how it functions, nor even the means by which we
believe it is perceived from one second to another.

The Point of View of the Sun by Erwin Hessle, available online at: http://www.erwinhessle.com/writings/pvsun.php (PDF version available at:
http://www.erwinhessle.com/writings/pdfs/The_Point_of_View_of_the_Sun.pdf )
Khu is referred to the magical entity of a man, his being, his consciousness, his sense of identity and separateness, by use of which it can
experience through self-consciousness. This sense of identity is precisely what is normally meant by spirit or soul. Note that this is, however,
the exact opposite of the normal placement of the soul, which is assumed to be the inner core.
(Erwin Hessle continues by quoting from Liber AL vel Legis, Book I, verse 8 (AL I:8), and Aleister Crowleys new comment to that verse,
published as An Extenuation of The Book of the Law in 1926, and posthumously as The Law is for All):
And this brings us back to AL I, 8. The individual, in essence, is not really an individual; he is merely an arbitrary boundary around a particular
subset of totality. In order to experience as an individual, he must be given the illusion that that boundary is, in fact, him. This illusion is the Khu, the
spirit, the soul, the magical garment which it weaves for itself, a form for its being beyond form, by use of which it can experience through self-
consciousness. The actual individual, the boundary between what is perceived as self and what is perceived as not-self, is the Khabs, the star, the
unit of existence that is both an integral part of totality, and the central point from which the Khu is able to perceive everything else.
(from Erwin Hessle, available online at: http://www.erwinhessle.com/writings/khabkhu.php & PDF version available at:
http://www.erwinhessle.com/writings/pdfs/The_Khabs_is_in_the_Khu.pdf )

An excerpt concerning the ka

Soror Lutea, Who And What Are Those Egyptian References In Liber Resh?, from The Scarlet Letter, Vol. 7, No. 1, March 2002 (the newsletter
published by Scarlet Woman Lodge, O.T.O. in Austin, TX), available online at: http://www.scarletwoman.org/scarletletter/v7n1/v7n1_egyptian.html


The Ka is the double or abstract personality, the inner self, the principle of the body, the consciousness self, the protective genius. It is the
transcendent part of man. The Ka governs the senses, perceptions and consciousness. It is the sum of all the senses. Visually, it is a light shadow. It is
the etheric and astral body. It can separate itself from or unite itself to the body at will and can move about freely. Funeral offerings were made to the
Ka or offerings were painted on the tomb walls. There were priests of Ka, who performed services in honor of the Ka. Its hieroglyph is seen as two
connecting arms held up. It is a part of the astral inner self. The Boulaq translation states that Ka means elevated or sublime. Kha means elevated or
appearing. Gardiner & Gunn translated it to a different part of the subtle body, the ba soul. The modern translation spells it ka meaning the high
one. The sentence refers to the lightening of those physical senses and allowing the astral to ascend.


The researching Godforms & writing your own adorations

Random Reshes is a document available online at scribd.com, containing several authors references to the Egyptian Godforms (available online at:
http://www.scribd.com/doc/3604788/Random-Reshes ) :

On Liber Resh by Bill Heidrick IX (from http://www.scribd.com/doc/3604788/Random-Reshes )
The salutations to the four quarters of the Sun are an important part of Thelemic observance. Many pages could be written on the mystical
significance and psychological effect of daily practice of Liber Resh, but this is a matter for the individual discovery of Thelemites. Here will be
written only a few observations and a few hints. This is the ritual of the Sun. Hence it is called Helios (Sun) and referred to the Hebrew Letter Resh.
In Tarot, Resh matches the Sun Trump. Resh is the Sun in Astrology. The number assigned to this ritual is the Gematria value of Resh. The name of
the Great Solar Deity in Egypt is RA -- in Hebrew, this word begins with Resh. Many of the titles of Crowley's works mystify. Let this be an example
of the way to understand the keys to the rituals through the correspondences in "Liber 777."Adoration of the Sun is ancient. It is practiced in many
cultures. Even the plants and animals heed the course of the Sun. Our bodies must obey the Sun on its journey, for they are made from the energy of
its rays. Our minds rise from the Midnight Hour. Thoughts quicken at Dawn. Thinking grows heavy and Mid-day. Dusk produces lassitude and a
taste for mystery. Perform the adorations at the appointed times and receive knowledge of doing at these points.
Learn first the simple practice, then progress to the more complex with caution. Should another form of the Ritual tempt, test it. Remember always
that the best rituals are those you make yourself. The most effective of these fly forth at the moment of impromptu performance. Add or alter in
accord with your Will -- yet remember that familiarity with the work of others grants range and depth to understanding. Many have composed their
own Adorations. Here's a fine example by Sharon Walker, an Associate Member from the American South West:
Evening Adoration

Hail to Thee Who art RA in thy setting
Thy Splendid cloak is shadowed
By ever changing hues of slate and scarlet blended brown
Soft and subtle is Thy Kiss To the Earth as She turns Her Face from Thee:
Winsome Moon as She tosses your light
Like laurels on a lake ...Beauty is thy name that All Men may speak
Though Thee girt it with a serpent:
Thy beauty surpasseth all for It passes from the eyes of men
Thy strength is mightier for thy gentleness
Thy wrath more fierce for thy mercy
Each opposite thing reaches out
And grasps hands at infinity
So with Absolute nothing and absolute Power
So with Love and Will -- And lo, all is Truth
And lo, the Truth is One.
--- by Sharon Walker


Crowley's writings are often a bit difficult to understand. He was widely read and often liked to use the things he learned in his studies. Explanation
was not always his strong suit. For those who are a bit puzzled by the god names in Liber Resh, study of Eygptology is the best solution -- along with
careful reading of Liber AL and The Book of Thoth. Until then, one must make due with simplification of the attributes of the gods for the adorations.
Here is a break-down:
RA-HOOR & RA This is a special form of the great God RA. Most of the names of the later Egyptian deities can be thought of as particular "titles"
or manifestations of RA. Some of the older deities precede RA in the hierarchy. See Liber AL.
TAHUTI This deity is also called THOTH and is similar to Mercury and Hermes. Tahuti is the familiar god, the guide of souls and the god of
writing and knowledge. The Tarot is his.
AHATHOOR This is a variation on HATHOR. She is an aspect of ISIS as the Great Mother. In a very subtle manner for the mind but a very direct
one for the body, she relates to NUIT.
TUM = Tem TUM is the Great Father, a bit akin to Saturn but more gentle. There are a few parallels to Hadit.
KEPHERA = Khepera This is the god of reincarnation and the god of the Sacred Scarab Beetle. In this is found the concealed half to many
mysteries. See Liber AL: III, 74. The Boat of Egypt is the Chariot of Qabalah. Through union with the course of the Sun, great Magick can be
worked. Neglect not the Moon and the other luminaries. Even the Great Dark discloses the way to the Work -- beware, for the power there is as a
thing bounded and yet limitless. There is an end of the word of the God enthroned in Ra's seat, lightening the girders of the soul. (Liber AL: III,61)
Historical Information about several Egyptian Deities
The below excerpts are from the book The Something Something Something by (___ Publishgin, xxxx).
A Few Words about the Normal Words
My own approach to devotional words, such as the words I have spoken hundreds of times at Resh, is that I often benefit by allowing meanings of
seemingly normal words to remain flexible, and not rigidly defined (for example: words such as beat, tremble, stir, weave, breath, rays, breast,
house, door, consume, appear). These are non-technical English words. Although they might be easy to pronounce, they can serve as evocative
language. These words are signs and signifiers that might present personal puzzles when recited multiple times, and can provoke a variety of
surprising thoughts, anxieties, images and feelings (often accidentally in a playfulness when used repeatedly in performing Resh).
While I do truly adore dictionaries and etymologies of words, maintaining flexibility has allowed me to experience certain ideas and feelings
differently, from sometimes contradictory angles, and often by accident. The concept of play is an important one. Often playtime is defined by a
certain time and space delineation that restricts one from trying to achieve a specific result it prohibits a deadline or limited goal. While sometimes
an expressive act/word/sign can be useful by signifying a certain meaning (often facilitating a desired mood, image, idea, or effect). However, at
other times, that rigid meaning need not be consciously attached to that same expressive act/word/sign, and that expressive act/word/sign can be
repeated differently in a more open-ended manner. It can breathe. It can play, not like a tool that does something, but like a toy that used to explore
itself and its own expressiveness (I know, sounds a bit poetic but it is poetic). One possible benefit to listening to my suggestion her is that a
certain meaning might be your own attempt to fit a meaning into a word, or use a willful desire to cover up an even more beautiful desire that is
brimming under the surface of your thoughts. At worst, the poetry of occultism can be a flight of wishful fantasy, (sometimes very valuable, but at
other times creating a fiction or distraction). My advice is simply that maybe one can gently allow perspectives to shift, whether youre attempting a
purposeful juggling, or even if something accidentally shifts. (Play can be sudden spontaneity, but also, it is very often a slow stretch of time, such as
kindergarteners have every day, that allows creativity and transformation of meanings).
Wherever your words will lead you, your personal practice of Resh might provoke discomfort, and at other times provide a safe harbor and
comfort on the adventurous seas of life. I hope these comments to Resh assist you, possibly challenge you, possibly allow you to bask in the delight
of the beautiful, or stand befuddled at the precipice of the sublime.