“A Feast Every Day …

A Feast Every Night …”

Meditations on Thelemic Feasting
By Frater Nur-i-Siyah
(! 4° l, " 9° k)
AN IVxvi æ.n., Dies !

Bubastis Oasis
Ordo Templi Orientis
Valley of Dallas, Texas

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

First Course, Antipasti –
In a small Temple dedicated to the practice of Thelemic Gnosticism a feast is spread
upon the rugs that cover the floor of this sacred place. Artfully arranged in the shape of the
Tree of the most holy Qabala are the dishes that will be the support of this sacred meal.
Each offering is dedicated to the attributes of the Divine force that infuses all corners
of the Universe through the lost art of the Doctrine of Signatures: things here harmonize
with things there all the way up and out to the mind of God. By putting things here in
accord with the levels above them you free yourself from the malefic forces that arise from
these energies' imbalance.
Wine, bread, seasoned meats, fruits, vegetables, sweets. A sense of both the sacred
and romantic commingled under candlelight.
The purpose of this Εορτηθελημας , or Feast of Will/Desire, is to cause the
participants to remember. To remember that they are children of the Stars and that even the
most humble of meals contains the same proportion of atomic ingredients as the rest of the
70 sextillion stars which surround us 78 billion light years out on all sides. This is a meal of
some significance.
A Brother rises and addresses his fellow guests with the Law of this Age and a prayer
of recognition to the Sun. Hurriedly they go through the verses as the food soaks up the
candlelight and emits heavenly aromas. Finally, the moment has arrived and the sacrifice of
Life and Joy is absorbed by the magicians present. Laughter and wonder fill the air as the
infinite and boundless weaves its way through the limited and hindered.
Second Course, Prima Piatti -
I have often been asked about the holidays that we as Thelemites celebrate. Many of
my associates who are unfamiliar with the tenets of Thelema find themselves bewildered with
the heterodox nature of these celebrations. After all, for many people “holidays” are
equivalent to an unrelenting set of practices loaded to the rafters with seemingly
contradictory symbols that have changed very little since their earliest childhood memories.
Often what does change is the eventual elimination of the wonderment that these events
once brought to them. Consequently, the holiday’s original connection to the ineffable forces
of Life and their varied forms of manifestation also seem to get lost in the scramble.

However, as Thelemites we are encouraged if only by our own sense of adventure to

celebrate many of our holy days in as diverse a fashion as the imagination and our resources
will allow. It is the aim of this writing to try to understand the basic operating principles
involved with these celebrations by both analyzing Crowley’s writings on the subject, as well
as investigating the activities of other cultures whose practices may shed some light on our
own.

Let us begin by first looking at the verses given in Liber AL vel Legis that have given
us our sacred calendar and by which we may begin to understand the holidays given therein:

From Ch. II, Liber CCXX:

34. But ye, o my people, rise up & awake!

35. Let the rituals be rightly performed with joy & beauty!
36. There are rituals of the elements and feasts of the times.
37. A feast for the first night of the Prophet and his Bride!
38. A feast for the three days of the writing of the Book of the Law.
39. A feast for Tahuti and the child of the Prophet--secret, O Prophet!
40. A feast for the Supreme Ritual, and a feast for the Equinox of the Gods.
41. A feast for fire and a feast for water; a feast for life and a greater feast for death!
42. A feast every day in your hearts in the joy of my rapture!
43. A feast every night unto Nu, and the pleasure of uttermost delight!
44. Aye! feast! rejoice!there is no dread hereafter. There is the dissolution, and eternal
ecstasy in the kissesof Nu.

When Crowley received this calendar from Aiwass in Cairo shortly after noon on
April 9, 1904 æ.v., the New Aeon wasn’t even a month old. In these verses and in Crowley’s
eventual commentary on them, we find yet another wondrous key to a full and joyous life.
But before we begin looking at this key, let us first ask, “what qualifies as a 'feast?'”
 A feast according to the American Heritage Dictionary is “a large, elaborately
prepared meal, usually for many persons and often accompanied by entertainment; a
banquet.” It is also described as “a meal that is well prepared and abundantly enjoyed;” “a
periodic religious festival commemorating an event or honoring a god or saint” and also as
“something giving great pleasure or satisfaction.” It may also be treated as a verb if one is
actively participating in a feast as celebrant, celebrator or host. Easton’s Bible Dictionary of
1897 says of the feast:

"It was one of the designs of the greater solemnities, which required the attendance
of the people at the sacred tent, that the oneness of the nation might be maintained
and cemented together, by statedly congregating in one place, and with one soul
taking part in the same religious services. But that oneness was primarily and chiefly
a religious and not merely a political one; the people were not merely to meet as
among themselves, but with Jehovah, and to present themselves before him as one
body; the meeting was in its own nature a binding of themselves in fellowship with
Jehovah; so that it was not politics and commerce that had here to do, but the soul of
the Mosaic dispensation, the foundation of the religious and political existence of
Israel, the covenant with Jehovah. To keep the people's consciousness alive to this, to
revive, strengthen, and perpetuate it, nothing could be so well adapted as these
annual feasts."

In the above verses of the Book of the Law we are encouraged to feast at prescribed
times as well as to perform rituals dedicated to the classical elements. At first glance one may
believe these to be separate activities. After all, for many novice magicians a ritual is a very
serious thing which demands single-pointed concentration. While a feast on the other hand
is commonly viewed as the acme of repose. But as Thelemites we must “rise up” and
“awake!” Crowley adds:

“A ritual is not a melancholy formality; it is a Sacrament, a Dance, a

Commemoration of the Universe. The Universe is endless rapture, wild and
unconfined, a mad passion of speed. Astronomers tell us this of the Great Republic
of the Stars; physicists say the same of the Little Republic of Molecules. Shall not the
Middle Republic of Men be like unto them? The polite ethicist demurs; his ideal is
funereal solemnity. His horizon is bounded by death; and his spy-glass is smeared
with the idea of sin. The New Aeon proclaims Man as Immortal God, eternally
active to do His Will. All's Joy, all's Beauty; this Will we celebrate.”

“In this verse we see how the awakening leads to ordered and purposeful
action. Joy and Beauty are the evidence that our functions are free and fit; when we
take no pleasure, and find nothing to admire, in our work, we are doing it wrong.”
 In many ways Crowley’s definitions of the proper attitude towards ritual work are the
same qualities that are necessary in producing an efficacious feast. Both require attention to
detail, especially if they are created for the enjoyment of a given deity (which we all in truth
are). And both are expected to exude joy and beauty to them that actively participate in the
celebration.

The difference between the two according to Crowley’s commentary is that “by the
one [‘rituals’] a particular form of energy is generated, while there is a general discharge of
one's superfluous force in the other [‘feasts’]. Yet a feast implies periodical nourishment.”
Therefore, by performing the rituals of the elements during the given times of the year we are
either generating or becoming more aware of the elemental energies necessary for our
continual spiritual growth, but if we find that we have become supersaturated with a given
elemental formula we are able to funnel that excessive energy into the preparation and
enjoyment of the feast. In one sense, to borrow language from the Qabalistic Cross of the
Star Ruby, when we rise up as “O Phalle” (O Phallus) and awake as “Soi” (Thine) the
“rituals of the elements” become our “Ischuros” (Strength) while the “feasts of the times”
become our “Eucharistos”(Feast of Thanksgiving.) The natural result of which is our
experience of the Reality that is described in the magickal formula of “IAO.”

If one were to have one without the other the results would be predictably
catastrophic: either psychic imbalance on one end or empty gluttony and libertinage on the
other. This is doubly so when dealing with group workings. It is difficult enough to try and
maintain a dynamic equilibrium on one’s own, but when working with groups where there
are varying degrees of awareness and technical proficiency it is in everyone’s best interest to
observe both rituals and feasts in order to maintain group cohesiveness and wellbeing.
Third Course, Secondi Piatti -

Before going further I wish to examine the astrological and elemental associations
involved with these celebrations. Since this course is served in a heavy stellar sauce, I feel it is
necessary to give a brief explanation for the astrologically illiterate. The zodiacal belt is
composed of twelve stellar constellations that line the solar ecliptic--the path the Sun appears
to make as the Earth orbits around it. Each of these signs consists of 30° of arc with all twelve
signs creating a 360° belt. To these twelve constellations are attributed a number of
psychological and spiritual qualities. These attributions are seen as being relative and
harmonious to the characteristics of the mythological figure represented by the constellation.
For the purposes of this essay, however, I have chosen to focus primarily on the elemental
attributes of the zodiac.

Each zodiacal sign is assigned one of the four classical elements – Earth, Air, Fire, &
Water. In addition to having an elemental association, each sign also has a “quality” which
defines the level of development of the element associated with that sign. The three qualities,
also known as “triplicities,” are called the Cardinal, Fixed and Mutable qualities.

The Cardinal quality represents the initial onset of the particular elemental energy
represented by the sign. This quality is generally seen as being a lively and impatient stage of
the elements’ advancement. It is the energy of our rambunctious teenage years with its drama
queens, obnoxious jocks, frail bookworms, and snobbish brats. The signs associated with the
Cardinal quality are Aries (Fire), Libra (Air), Cancer (Water) and Capricorn (Earth).

Where the Cardinal signs represented the unmistakable rawness of youth, the Fixed
signs signify the apex of the development of that elemental energy. In these signs the element
has reached a level of maturity and concentration whose power could only be hinted at in the
Cardinal signs. The growth of the elements of Fire, Air, Water and Earth reach their peak
annual expansion in the signs of Leo, Aquarius, Scorpio and Taurus respectively.

Finally, we come to the Mutable signs whose elemental associations are in a dynamic
transitional state. The energies of these signs tend to be of a flexible and adaptable nature as
each element wanes and prepares for its inevitable transformation. Sagittarius (Fire), Gemini
(Air), Pisces (Water) and Virgo (Earth) as Mutable signs each come before and announce the
onset of a Cardinal sign. Sagittarius leads Fire’s transformation into Earthly Capricorn.
Gemini heralds Air’s metamorphosis into Watery Cancer. The Piscean Water yields to the
Fire of Aries. Finally, the Earthen Virgin gives birth to the Airy Libra. This cycle is also
found in a qabalistic analysis of the Tetragrammaton where the Fire of Yod merges with the
Earth of He’ (final) who transforms into or mates with Vau which ends up as He’ who joins
with Yod, etc. ad infinitam.
 It should be reiterated that the above description of the Zodiac only touches on the
elemental qualities of these signs and does not go into their more complex magical
characteristics.

So bearing the above in mind, when exactly are the “rituals of the elements and feasts
of the times?” The rituals of the elements are suggested by Crowley to be particularly suitable
for the equinoxes and solstices when the Sun enters the first decan (1-10°) of each of the
Cardinal Zodiacal signs thereby marking the changes in seasons. As stated above, these
particular signs are of a cardinal quality and therefore may be seen as embodying the initial
arrival of each element during the year. Therefore, a Ritual for Fire (not the Feast for Fire)
may be held on the Vernal Equinox when the Sun enters the sign of Aries. A Ritual for Air
may be held on the Autumnal Equinox when the Sun enters the sign of Libra. A Ritual for
Water (not the Feast for Water) may be held on the Summer Solstice when the Sun enters
the sign of Cancer. And a Ritual for Earth may be held on the Winter Solstice when the Sun
enters the sign of Capricorn.

A ritual held during the first decan of a cardinal elemental sign serves to channel the
turbulent elemental forces that result from the transition preceding the ritual. In the
language of non-linear dynamical systems, the turbulence of the dynamic mutable signs
(which we translate as flexibility and adaptability) breeds singularities in the form of the
cardinal elemental energy. Rituals performed with the goal of harnessing these elemental
“singularities” jump-start the magicians' access of these forces.

The Feasts mentioned in the calendar section of the second chapter of Liberr AL are
celebrated not just throughout the year but also throughout the life of the magician. These
can be classified as either Punctual or Occasional (to borrow terms from T Polyphilus'
sacramental classification system) to which a third may be added, Daily.

The Punctual Feasts are the Feast of Life, the Feast of Fire, the Feast of Water and
the Greater Feast. The Feast of Life (sometimes called the “Lesser Feast”) celebrates the birth
of a child. The Feasts of Fire and Water celebrate the beginning of puberty for males and
females respectively. And the Greater Feast represents one's reunion with Nuit that occurs at
the death of the body.

The Occasional Feasts are feasts that are celebrated throughout the year in
commemoration of an important development in the history of the Thelemic cultus. The
Feast of the First Night of the Prophet and his Bride on August 12, commemorates the
wedding of Rose Kelly (Ouarda, the Seer) and Crowley whose relationship was critical in the
unveiling of the Law. The Feast for the Three Days of the Writing of the Book of the Law
occur on April 8-10th and celebrates the three daily one-hour sessions which comprised the
reception of the Book of the Law to Crowley from Aiwass in 1904 æ.v. The Feast for the
Supreme Ritual celebrates the performance of an invocation to the God Horus which
Crowley believed formally began the Aeon of Horus on March 20, 1904. The Feast of the
Equinox of the Gods is usually observed at the Vernal Equinox but in fact Crowley had
stated that it should be celebrated at each Equinox both Vernal and Autumnal.

The Daily feasts are the daily Feast to the Joy of Had and the evening Feast Unto
Rapturous Nu. The first feast observes the “joy of awakening every morning to the truth of
one's immortal energy and rapture.” While the second commends the reunion of the
magician to Nu during sleep. The daily Eucharistic ritual given by Crowley in Liber Aleph,
ch. 16 (de Culte) would also be a Daily Feast and might even be considered a type of Feast
to the Joy of Had.

The only feast not mentioned thus far has been the Feast of Tahuti and the child of
the Prophet which Crowley suggests is of a character fit only for initiates of the AA.
Now depending on your reading of the verses in question one may look at the Daily
Feasts as giving the magician license to celebrate anytime they wish and for any reason, and I
certainly think this is true. The infinite energy and rapture of the Universe may compel
individual Thelemites to this type of yoga both for their individual benefit as well as to the
benefit of their brethren.

By way of example, in 1995 æ.v. Frater Dionysos Thriambos created a set of Feasts
that acknowledge the elemental presence of the cross-quarter dates as well, i.e., the middle of
those zodiacal signs that represent the “Fixed” qualities of the elements. It is these signs (Leo
[Fire], Aquarius [Air], Scorpio [Water] and Taurus [Earth]) that embody the further
development and maturation of the elements. These Feast seem to serve as a middle ground
between the rituals of the elements and the feasts of the times.

Additionally, members of the Ecclesia Gnostica Catholica also celebrate the Greater
Feasts of those souls whose works served as important antecedents to Thelema during the
course of the Gnostic Mass. If one scans the liturgical calendar below you will find that the
majority of the holidays mentioned therein are dedicated to the lives of the Gnostic Saints of
the EGC.

Veneration of these saints in the Roman Catholic sense of the word is generally not
practiced. Instead a recognition of their work and efforts suffices. Sometimes this will be a
light meal where their works are read and their life discussed. Sometimes it will be the
skeleton by which a larger celebration serves as flesh and sinew.
Fourth Course, Insalata -

Intermission;

Cafe and Q &A


Fifth Course, Dolcetto -

A Prospective Thelemic Holiday Calendar for Anno IVxvii æ.n.

March 19, 2009 æ.v. - New Year's Eve - Meditation on the "Prologue of the
Unborn" from Liber VII (Liberi vel Lapis Lazuli)

March 20, 2009 æ.v. – The Feast for the Supreme Ritual - Ritual Invocation and
Feast celebrating the Energies of the God, Horus, the Crowned and Conquering
Child.
Thelemic New Year (Anno IVxiv e.n.)
Vernal Equinox
The Ritual of Fire (beginning of the 1st Decan of Aries) - Ritual Invocation of the
Powers of Fire.
Thelemic Holy Day Meditation - for Atu XXI, The Universe, Tau, et al. as well as
morning meditations on Liber VII, Cap. 1 and evening meditations on Liber VII,
Cap. 2.

March 20, 2009 æ.v. – The Feast of the Equinox of the Gods - Feast celebrating the
transition from the Aeon of Osiris to the Aeon of Horus.

March 21, 2009 æ.v. – Thelemic Holy Day Meditation - for Atu XX, The Aeon,
Shin, et al. as well as Liber LXV, Cap. 4.

March 22, 2009 æ.v. – Thelemic Holy Day Meditation on Atu XIX, The Sun,
Resh, et al. as well as Liber VII, Cap. 4.
The Greater Feast of Saint Wolfgang von Goethe.

March 23, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XVIII, The Moon,
Qoph, et al. as well as Liber VII, Cap. 6.

March 24, 2009 æ.v. - Thelemic Holy Day Meditation on Atu IV, The Emperor,
Tzaddi, et al. as well as Liber Tzaddi.
Feast Day of St. Priapus (old Neapolitan fesitval date).

March 25, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XVI, The Tower,
Pe, et al. as well as Liber VII, Cap. 1.

March 26, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XV, The Devil,
Ayin, et al. as well as Liber A'ash.
Greater Feast of St. Johannes Dee.
March 27, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XIV, Art, Samekh,
et al. as well as Liber ARARITA, Cap. 7.

March 28, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XIII, Death, Nun,
et al. as well as Liber Arcanorum.

March 29, 2009 æ.v. – Thelemic Holy Day Meditation on Atu XII, The Hanged
Man, Mem, et al. as well as Liber LXV, Cap. 3.

March 30, 2009 æ.v. - Thelemic Holy Day Meditation on Atu VIII, Adjustment,
Lamed, et al. as well as Liber Librae.

March 31, 2009 æ.v. – Thelemic Holy Day Meditation on Atu X, Fortune, Kaph,
et al. as well as Liber VII, Cap. 3.

April 1, 2009 æ.v. - Thelemic Holy Day Meditation on Atu IX, The Hermit, Yod,
et al. as well as Liber VII, Cap. 5.

April 2, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XI, Lust, Teth, et al. as
well as Liber Stellae Rubeae.

April 3, 2009 æ.v. - Thelemic Holy Day Meditation on Atu VII, The Chariot,
Cheth, et al. as well as Liber Cheth.

April 4, 2009 æ.v. - Thelemic Holy Day Meditation on Atu VI, The Lovers, Shin,
et al. as well as Liber LXV, Cap. 2.

April 5, 2009 æ.v. - Thelemic Holy Day Meditation on Atu V, The Hierophant,
Vau, et al. as well as Liber LXV, Cap. 5.

April 6, 2009 æ.v. - Thelemic Holy Day Meditation on Atu XVII, The Star, Heh,
et al. as well as Liber ARARITA, Cap. 6 (additional suggested reading from An
Account of A.A.)

April 7, 2009 æ.v. - Thelemic Holy Day Meditation on Atu III, The Empress,
Daleth, et al. as well as Liber VII, Cap. 7.

April 8 – 10, 2009 æ.v. – The Feast for the Three Days of the Writing of the Book
of the Law; Three day feast commemorating the reception of the Book of the Law.

April 8, 2009 æ.v. - The Feast for the First Day of the Writing of the Book of the
Law - Celebrating the reception of the first chapter of Liber AL. Thelemic Holy Day
Meditation - on Atu II, The Priestess, Gimel, et al.

April 9, 2009 æ.v. – The Feast for the Second Day of the Writing of the Book of
the Law - Celebrating the reception of the second chapter of Liber AL.
Thelemic Holy Day Meditation - on Atu I, The Magus, Beth, et al.
The Greater Feasts of Saints Rabelais and Francis Bacon Lord Verulam

April 10, 2009 æ.v. - The Feast for the Third Day of the Writing of the Book of
the Law - Celebrating the reception of the third chapter of Liber AL.
Thelemic Holy Day Meditation - on Atu 0, The Fool, Aleph, et al.

April 10, 2009 æ.v. – End of the Thelemic High Holiday season of March 20-April
10 (22 days).
The Greater Feast of Saint Swinburne.

April 23, 2009 æ.v. – The Greater Feast of Saint Richard Payne Knight.

April 25, 2009 æ.v. – The Feast of Manes (Mani).

April 30 – May 1, 2009 æ.v. – The Feast of Cattle (middle of the 2nd Decan of
Taurus, a fixed Earth sign) – Feast celebrating mid-Spring.

May 8, 2009 – The Greater Feast of Saint Paul Gauguin.

May 18, 2009 æ.v. - The Greater Feast of St. Elias Ashmole.

May 24, 2009 æ.v. – The Feast of Hermes (Trismegistus).

May 26, 2009 æ.v. - The Greater Feast of St. and Prophet Siddhartha (Note:
traditionally Buddhists celebrate the Parinirvana of Buddha on the second Full
Moon of the lunar calendar which in 2009 æ.v. is on March 11 and in 2010 æ.v. is
on March 30th.)

May 31, 2009 æ.v. – The Greater Feast of St. Alphonse Louis Constant.

June 7, 2009 æ.v. - The Greater Feast of St. Carl Kellner.

June 8, 2009 æ.v. – The Greater Feast of Prophet and Saint Mohammed.

June 10, 2009 æ.v. – The Greater Feast of Saint Basilides (appropriation of the feast
day of the Roman Catholic martyr of Alexandria for the Alexandrian Gnostic).

June 13, 2009 æ.v. - The Greater Feast of St. Ludovicus Rex Bavariae
June 20, 2009 æ.v. – The Feast of the Lovers – A theoretical Feast celebrating the
transition of Air into Water during the end of the third decan of the mutable Air sign
of Gemini.

June 21, 2009 æ.v. – The Ritual of Water (beginning of the 1st Decan of Cancer, a
cardinal water sign) – Ritual invocation of the Powers of Water.
Summer Solstice

June 27, 2009 æ.v. - The Greater Feast of St. Andreae.

June 29, 2009 æ.v. – The Greater Feast of Saint Simon Magus (another
appropriation of a Roman Catholic saint day. This time Paul of Tarsus, who is
believed by some to have actually been Simon Magus).

July 12, 2009 æ.v. – The Greater Feast of St. Grady McMurtry.

August 1, 2009 æ.v. – The Feast of the Lion-Serpent (middle of the 2nd Decan of
Leo, a fixed Fire sign) – Feast celebrating mid-Summer.

August 6, 2009 æ.v. – The Feast of Prophet and Saint Tahuti.

August 12, 2009 æ.v. – The Feast of the First Night of the Prophet and His Bride;
The Greater Feast of Saint William Blake.

August 13, 2009 æ.v. – The Greater Feast of Saint Hippolytus (as celebrated in the
Roman Catholic Church; the Eastern Orthodox feast day is January 30).

August 14, 2009 æ.v. – The Feast of Life for the Prophet and Saint Krishna
(traditional lunar calendar date for Krishna Janmasthami).

August 18, 2009 æ.v. – The Greater Feast of Saint Roderick Borgia, Pope
Alexander the VIth.

August 25, 2009 æ.v. - The Greater Feast of Saint Friedrich Nietzsche.

August 29, 2009 æ.v. – The Greater Feast of St. Ulrich von Hutten.

September 4, 2009 æ.v. – The Feast of Saint and Prophet Mosheh (Moses).

September 8, 2009 æ.v. – The Greater Feast of St. Robertus de Fluctibus.

September 21, 2009 æ.v. – The Feast of the Hermit – A theoretical Feast
celebrating the transition of Earth into Air during the end of the third decan of the
mutable Earth sign of Virgo.

September 22, 2009 æ.v. – The Ritual of Air (beginning of the 1st Decan of Libra,
a cardinal Air Sign) – Ritual Invocation of the Powers of Air.
Autumnal Equinox

September 24, 2009 æ.v. – The Greater Feast of St. Paracelsus.

October 12, 2009 æ.v. – Crowleymas – A satirical Feast celebrating the birth of the
Prophet of the Lovely Star.

October 20, 2009 æ.v. - The Greater Feast of St. Richard Burton.

October 25, 2009 æ.v. - The Greater Feasts of Saints Gerard Encausse and Karl
Germer.

October 28, 2009 æ.v. – The Greater Feast of Saint Theodor Reuss.

October 31, 2009 æ.v. – The Feast of the Dragon (middle of the 2nd decan of
Scorpio, a fixed Water sign) – Feast celebrating mid-Autumn.

November 13, 2009 æ.v. – The Greater Feast of St. Osiris (according to Plutarch).

November 17, 2009 æ.v. - The Greater Feast of Saint Jacob Boehme.

November 18, 2009 æ.v. – The Greater Feast of Saint Adam Weishaupt.

November 25, 2009 æ.v. – The Greater Feast of St. Edward Kelly (aka, Edward
Talbot, Edward Kelley).

December 1, 2009 æ.v. – The Greater Feast of the Prophet and Saint TO MEGA
THERION.

December 13, 2009 æ.v. - The Greater Feast of Saint Frederick of Hohenstaufen.

December 20, 2009 æ.v. – The Feast of Art – A theoretical Feast celebrating the
transition of Fire into Earth during the end of the third decan of the mutable Fire
sign of Sagittarius.

December 21, 2009 æ.v. – The Ritual of Earth (beginning of the 1st Decan of
Capricorn, a cardinal Earth sign) – Ritual Invocation of the Powers of Earth.
Winter Solstice
December 29, 2009 æ.v. – The Greater Feast of St. Molinos

January 28, 2010 æ.v. - The Greater Feast of Saint Carolus Magnus.

February 2, 2010 æ.v. – The Feast of the Stars (middle of the 2nd decan of
Aquarius, a fixed Air sign) – Feast celebrating mid-Winter.

February 13, 2010 æ.v. – The Greater Feast of Saint Richard Wagner.

February 14, 2010 æ.v. – The Greater Feast of Saint Valentinus.

February 17, 2010 æ.v. – The Greater Feast of Saint Giordano Bruno, the Martyr.

March 5, 2010 æ.v. – The Feast of Life of the Prophet and Saint Lao Tzu.

March 12-22, 2010 æ.v. – The Feast of the Moon – A theoretical Feast celebrating
the transition of Water into Fire during the end of the end of the third decan of the
mutable Water sign of Pisces.

March 17, 2010 æ.v. – The Feast of Prophet and Saint Dionysus (as Liber Pater).

March 18, 2010 æ.v. – The Greater Feast of Saint Jacobus Burgundus Molensis, the
Martyr.

March 19, 2010 æ.v. - New Year's Eve - Meditation on the "Prologue of the
Unborn" from Liber VII.

Love is the law, love under will.