Liturgy of the Sun A Celebration of the Company of Heaven

Do what thou wilt shall be the whole of the Law.

I’ve always felt a deep pull toward the beauty and gravity of Eastern Orthodox liturgy, just as I’m moved by the raw simplicity of Quaker unprogrammed worship. And I’ve always loved the way food becomes sacred in rituals like the Jewish seder, how a meal can tell a story, bind a people together, and make memory tangible. Over the last several decades, I’ve worked toward creating something for Thelema that fuses all of this into something new, something alive, because if we’re being honest, we are starved for deep communal ritual. We’re drowning in private ego stroking, hollow group rituals, and overblown, disconnected initiations, but we’ve built almost nothing that feeds the life between us.

Originally conceived in 2002, the Liturgy of the Sun attempted to balance practical and spiritual communion through a liturgy that included an actual meal between participants and could scale between five or, in theory, twenty-five people. It was intended to provide more than “going through the motions” or a passive, spectator moment, but an immersive experience that encouraged connections between the Brethren.

The Liturgy was meant to be intimate, connective, and vulnerable, without the crass and exploitive sexuality that so much of pagandom glosses over with Victorian phallocism or generative mythicism. Food does that, in my opinion, vastly better than any other element in life. It is at once sensual, literally, and sustaining, again literally, while having an element of spirituality fused to its core.

It was only put together once by a small group. As such, it was successful, but it showed me both the opportunities and deficiencies of the event itself. It has potential but still needs more work.

The original outline did not have a “stepped, ceremonial plate” included. The notes for that section read:

Part II is a standardized part of the Recitation in the form of Seder-style “lesson” and storyline. In the end, it should explicate the Law in some way that is personal and yet universal through the use of food and story together.

A lot is made these days about “closed practices” and borrowing cultural practices that are not one’s own. However, as I never finished creating the final form for Part II, it was intended to serve as a placeholder for the type of ritual mini-(pre)meal that was seder-like in the sense that it used food to enact a mythic narrative that could be instructive—and meal rituals are not culture specific. I didn’t have anything in mind, precisely, and I continue to be stuck, if I’m honest. [When we did this back in 2008, it was the Feast for the first night of the Prophet and his Bride, and we ad hoc’d a meal ritual.]

For this publication, I have thrown together a conceptual communion/meditation piece, the Six Stations of the Sun, to replace the notes in Section 4, Part II. It’s not perfect, and I don’t think it would be entirely sufficient in the end, but it offers some additional structure and the basic direction for an idea if anyone wants to play with it or expand on it in the future. I’m not particularly stuck on it, so you won’t hurt my feelings by criticising it or modifying it in any way—and I would be indebted to anyone who actually designed such a mini-ritualized meal-myth-story-thing for this spot in the ritual that was uniquely Thelemic, including all the right food stuffs to harmonize with it. The more “Middle Eastern,” the better, quite frankly, since I think it fits “the vibe” best.

However, my goal was to encourage expansion into different forms of gathering and communion that don’t rely on strict occult forms of ritual design based on outmoded construction norms from 777 or copycating reconstructed Neophyte initiation rituals.

Liturgy of the Sun: Outline & Notes

1. Reception of the Community (Congregatio)

The Reception is very informal. It is a time frame during which individuals can congregate and chat among themselves, make introductions, assist in any final preparations, and lay out any foodstuffs brought by others to include in the communion meal.

Reading the following passage from our Holy Books introduces the next section of the Liturgy.

I will kiss you, and bring you to the bridal:
I will spread a feast before you in the house of happiness. [Tza 1.5]

2. Illumination of the Plates (Confessio)

The feast area is a large floor throw with pillows arranged in two facing half-ovals or a full circle around its circumference. There is enough room for each person to recline comfortably while remaining within arm’s reach of the center, where the food is presented. Along the center axis of the ritual area are three large torches or candles.¹In this day of “safety first,” these can be electric, though a flame candle is far more effective for the mood of the meal and symbolism of the celebration. Each is lit in turn with the appropriate verse.

The First Lighting

Versicle: From the darkness, we are brought into this world of shadows.

Response: Had! The manifestation of Nuit. [AL 1.1]

Versicle: From the shadows, we become aware of our own light.

Response: Every man and every woman is a star. [AL 1.3]

Versicle: From our own light, we rejoice in the universe.

Response: Come forth, o children, under the stars, & take your fill of love! [AL 1.12]

After this is done, the participants are led through a second lighting of three candles that are in front of their own plates.

The Second Lighting

Versicle: We move from katharsis

Response: Do what thou wilt shall be the whole of the Law. [AL 1.41d]

Versicle: To theoria

Response: The word of the Law is θέλημα. [AL 1.39]

Versicle: And into theosis

Response: Love is the law, love under will. [AL 1.57b]

3. Lustration of the Saints (Consecratio)

The Lustration is a simple foot washing ceremony that leads each participant to wash the feet of the two individuals on either side of him or her.²Someone once said they had an “ick” on touching another person’s feet. I get this. While one would think that social manners would suggest that individuals would ensure personal hygiene is appropriate for such an event, the other side of this is that “the Law is for all” and, as such, “it may be that yonder beggar is a King” and all that goes with that. We turn none away from the table of communion. Also, this doesn’t need to be absolutely literal and can also be seen as symbolic for those who have phobias. Obviously, one’s own hands need to be washed prior to eating. Duh! The whole point of this liturgy is immersive and intimate engagement with each other and not merely performative observation. A white towel and a silver pitcher are provided for every two people. There is a small rubric that is given for each washing. It asserts the divinity and sovereignty of each individual for, as Crowley wrote, “Christ, at the height of his career, found time to wash the feet of his disciples; any Master who does not do this on every plane is a Black Brother.” And in this space, we are all masters to serve each other in joy, peace, and love.

The rubric is as follows:

Also I give you power earthly and joy earthly; wealth, and health, and length of days. Adoration and love shall cling to your feet, and twine around your heart. [Tza 1.31]

4. Recitation of the Law (Communio Verbi)

Part I: Bibliomancy

This is the first part of the Recitation and is a free-style bibliomancy from Liber AL. At least three verses should be used in the reading.

Part II: Six Stations of the Sun

5. Communion of the Stars (Communio Mensae)

The Communion proper is truly a communion of the people. Food is served, and conversation is encouraged both in groups and as a whole. There is no true limit on the conversation, though it is encouraged to stay within the areas of Law, magick, and related topics.

There is no actual time limit on this section, though various parts of the meal should be served naturally as each course is finished. If possible, the meal should be served Ethiopian style, including the use of the injera bread. This puts the whole of the meal, literally, in one’s hands and removes all barriers between the source of sustenance and creates a bond between the food and the eater.³This liturgy was written pre-COVID and, as such, it was assumed basic manners rather than any additional need for enhanced precautions. While I still think this is ideal, it is impractical in a post-COVID world unless the liturgy is utilized in a more intimate group, e.g., family, close friends, etc. Granted, I encourage a far more “home church” model these days anyway, so this wouldn’t be too impossible for such a small group.

6. Dismissal of the People (Commissio)

The dismissal can be preceded by “coffee time” and more conversation around the table. But as the energy of the communion begins to fade, the host should take notice of this awareness and prompt each participant to offer the signum pacis.⁴lit.., sign of peace. In many contexts, this is translated as ‘kiss of peace,’ but may be interpreted per the wishes of the host. Each may leave according to his own time and Will (though the host is certainly capable of setting time limits). The last person (other than the host(s)) should assist with putting out the lights.

Love is the law, love under will.