Aeon of Horus

The modern Aeon of Horus is portrayed as a time of self-realization as well as a growing interest in all things spiritual, and is considered to be dominated by the principle of the child. The Word of its Law is Thelema (will), which is complemented by Agape (love), and its formula is Abrahadabra. Individuality and finding the individual's True Will are the dominant aspects; its formula is that of growth, in consciousness and love, toward self-realization. Concerning the Aeon of Horus, Crowley wrote: And also, in his Little Essays Toward Truth: Sometimes Crowley compared the Word of Horus with other formulas, whose reigns appear to overlap with the Aeon of Osiris and/or Isis. From his The Confessions of Aleister Crowley: == Key characteristics ==

Self-realization and True Will The primary focus of the Aeon of Horus is the discovery and fulfillment of one's True Will. This concept is central to Thelema, where each individual is encouraged to find and follow their unique path in life. Aleister Crowley's reception of The Book of the Law in 1904 marked the beginning of this aeon, with the central tenet being "Do what thou wilt shall be the whole of the Law." Israel Regardie viewed Crowley's revelation of the aeon as a monumental shift towards new spiritual and psychological paradigms, emphasizing individual spiritual enlightenment and personal responsibility. Kenneth Grant also highlights this transformative power, noting how the Aeon of Horus calls individuals to embrace their True Will and transcend old paradigms. Individualism and spiritual awakening The Aeon of Horus emphasizes personal freedom and the breaking away from authoritarian structures that characterized the previous aeons. This era is about embracing one's inner divinity and achieving spiritual enlightenment. Lon Milo DuQuette explains that the Aeon of Horus is about the growth of individual consciousness and the realization of one's spiritual potential. Kenneth Grant further elaborates on this idea, noting how the symbolism of Horus reflects a break from the constraints of previous aeons and heralds a new era of spiritual liberation. J. Daniel Gunther interprets the Aeon as a period where humanity is poised for significant spiritual evolution, driven by the awakening of individual consciousness. The child god symbolism Horus, the child god, represents innocence, new beginnings, and the potential for growth. This symbolism is reflected in the Thelemic emphasis on exploring new spiritual paths and understanding. Kenneth Grant discusses the symbolism of Horus as the crowned and conquering child, embodying the qualities of renewal and triumph over past limitations. Richard Kaczynski offers insights into how Crowley's experiences and writings shaped the Aeon of Horus and its principles, detailing the profound impact of Crowley's work on modern esoteric thought. == Relationship with the Age of Aquarius ==

Lon Milo DuQuette commented on the connection between the Aeon of Horus and the Age of Aquarius, stating, Christopher Partridge, in The Re-Enchantment of the West, examines the rise of New Age spirituality and its intersections with occult traditions, including Thelema. He notes that the New Age movement, often associated with the Age of Aquarius, draws upon concepts introduced by Crowley and his contemporaries. Partridge points out that the New Age's emphasis on individual spiritual experience and global transformation parallels the revolutionary spirit of the Aeon of Horus, as proclaimed by Crowley. Richard Kaczynski, in Perdurabo: The Life of Aleister Crowley, discusses how Crowley's proclamation of the Aeon of Horus aligns with broader cultural shifts that some associate with the Age of Aquarius. He explores the synchronicity between Crowley's work and the evolving spiritual landscape of the 20th century, highlighting how Crowley's ideas resonate with the themes of personal liberation and spiritual transformation that characterize the Age of Aquarius. == Timekeeping ==

In the Aeon of Horus, Thelemites often use a unique system of dating that incorporates elements of Tarot, astrology, and Thelemic principles. This system aligns significant events and periods with corresponding Tarot trumps and the positions of the Sun and Moon in the zodiac. Thelemic year cycles and representation The Thelemic calendar begins in 1904, the year in which Crowley received The Book of the Law and inaugurated the Aeon of Horus. Each year in the Thelemic calendar is represented by a Tarot trump. This association is based on a cycle that repeats every 22 years, corresponding to the 22 Major Arcana cards of the Tarot. The years are divided into "docosades" of 22 years each, denoted by Roman numerals. For example, the year 1947 (the year of Crowley's death) corresponds to "The Universe" (XXI), as 1947 - 1904 gives 43, and dividing 43 by 22 leaves a remainder of 21, corresponding to the 21st card, "The Universe" (XXI). Thus, the year 1947 would be written as Anno Ixxi, where I indicates the second docosade (The Magician) and xxi is the year within that docosade. Sun and moon sign Thelemic timekeeping also considers the astrological positions of the Sun and Moon. For instance, on December 1, 1947, at the time of Crowley's death, the Sun was in Sagittarius (♐) at 8°, and the Moon was in Cancer (♋) at 20°. Recording time in a magical record The Magician might date their magical record entries at specific times of day, in line with the practices outlined in Liber Resh vel Helios. This practice involves saluting the Sun at dawn, noon, sunset, and midnight, thereby making entries that are aligned with these solar positions. Example of Thelemic date The date of Aleister Crowley's death, December 1, 1947, in Thelemic terms could be expressed as: Dies Lunae, Anno Ixxi, ☉ in 8° ♐, ☽ in 20° ♋ This interpretation of Anno Ixxi, "The Completion of the Magician", aligns with the symbolism of the Tarot and the progress through the docosades. ==See also==