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Crowley calls her the "Lady of the Starry Heaven, who is also Matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being.
The second chapter is spoken by Hadit, who refers to himself as the "complement of Nu," i. As such, he is the infinitely condensed point, the center of her infinite circumference.
Crowley says of him, "He is eternal energy, the Infinite Motion of Things, the central core of all being. The manifested Universe comes from the marriage of Nuit and Hadit; without this could no thing be.
This eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore, everything that exists is a "crystallisation of divine ecstasy", and "He sees the expansion and the development of the soul through joy.
Crowley sums up the speakers of the three chapters thus, "we have Nuit, Space, Hadit, the point of view; these experience congress, and so produce Heru-Ra-Ha , who combines the ideas of Ra-Hoor-Khuit and Hoor-paar-kraat.
Thanks in large part to The Comment , interpretation of the often cryptic text is generally considered by Thelemites a matter for the individual reader.
Crowley wrote about Liber AL in great detail throughout the remainder of his life, apparently attempting to decipher its mysteries.
The emancipation of mankind from all limitations whatsoever is one of the main precepts of the Book. Aiwass, uttering the word Thelema with all its implications , destroys completely the formula of the Dying God.
Thelema implies not merely a new religion, but a new cosmology, a new philosophy, a new ethics. It co-ordinates the disconnected discoveries of science, from physics to psychology, into a coherent and consistent system.
Its scope is so vast that it is impossible even to hint at the universality of its application. The child is not merely a symbol of growth, but of complete moral independence and innocence.
We may then expect the New Aeon to release mankind from its pretence of altruism, its obsession of fear and its consciousness of sin.
It will possess no consciousness of the purpose of its own existence. It will not be possible to persuade it that it should submit to incomprehensible standards; it will suffer from spasms of transitory passion; it will be absurdly sensitive to pain and suffer from meaningless terror; it will be utterly conscienceless, cruel, helpless, affectionate and ambitious, without knowing why; it will be incapable of reason, yet at the same time intuitively aware of truth.
I might go on indefinitely to enumerate the stigmata of child psychology, but the reader can do it equally for himself, and every idea that comes to him as characteristic of children will strike him as applicable to the events of history since , from the Great War to Prohibition.
And if he possess any capacity for understanding the language of symbolism, he will be staggered by the adequacy and accuracy of the summary of the spirit of the New Aeon given in The Book of the Law.
The general method that Crowley used to interpret the obscurities of Liber AL was the Qabalah , especially its numerological method of gematria.
He writes, "Many such cases of double entendre, paronomasia in one language or another, sometimes two at once, numerical-literal puzzles, and even on one occasion an illuminating connexion of letters in various lines by a slashing scratch, will be found in the Qabalistic section of the Commentary.
Now there was enough comprehensible at the time to assure me that the Author of the Book knew at least as much Qabalah as I did: I discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than I knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme Qabalist of all time.
He considered the various gematria values of certain key words and phrases, overlapping between the English, Greek, and Hebrew languages, as evidence of the Book's praeterhuman origin.
It also claims to be the utterance of an illuminated mind co-extensive with the ultimate ideas of which the universe is composed.
How could he prove that he was in fact a being of a kind superior to any of the human race, and so entitled to speak with authority?
He showed his KNOWLEDGE chiefly by the use of cipher or cryptogram in certain passages to set forth recondite facts, including some events which had yet to take place, such that no human being could possibly be aware of them; thus, the proof of his claim exists in the manuscript itself.
It is independent of any human witness. The study of these passages necessarily demands supreme human scholarship to interpret— it needs years of intense application.
A great deal has still to be worked out. But enough has been discovered to justify his claim; the most sceptical intelligence is compelled to admit its truth.
This matter is best studied under the Master Therion, whose years of arduous research have led him to enlightenment. On the other hand, the language of most of the Book is admirably simple, clear and vigorous.
No one can read it without being stricken in the very core of his being. The more than human POWER of Aiwass is shewn by the influence of his Master, and of the Book, upon actual events: and history fully supports the claim made by him.
These facts are appreciable by everyone; but are better understood with the help of the Master Therion. The existence of true religion presupposes that of some discarnate intelligence, whether we call him God or anything else.
And this is exactly what no religion had ever proved scientifically. And this is what The Book of the Law does prove by internal evidence, altogether independent of any statement of mine.
This proof is evidently the most important step in science that could possibly be made: for it opens up an entirely new avenue to knowledge.
The immense superiority of this particular intelligence, AIWASS, to any other with which mankind has yet been in conscious communication is shown not merely by the character of the book itself, but by the fact of his comprehending perfectly the nature of the proof necessary to demonstrate the fact of his own existence and the conditions of that existence.
And, further, having provided the proof required. Crowley would later consider the subsequent events of his life, and the apparent fulfilment of certain 'predictions' of the book, as further proof:.
The author of The Book of the Law foresaw and provided against all such difficulties by inserting in the text discoveries which I did not merely not make for years afterwards, but did not even possess the machinery for making.
Some, in fact, depend upon events which I had no part in bringing about. Crowley believed that Jones' discovery of the critical value of 31 gave Crowley further insight into his qabalistic understanding and interpretation of the book.
Upon receiving notification of this discovery, Crowley replied:. CCXX has unfolded like a flower. All solved, even II. And oh! Based on several passages, including: "My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khuit" AL I , Crowley felt compelled to interpret AL in writing.
He wrote two large sets of commentaries where he attempted to decipher each line. However, he was not satisfied with these attempts.
He recalls in his confessions p. I understand at last that this idea is nonsense. The Comment must be an interpretation of the Book intelligible to the simplest minds, and as practical as the Ten Commandments.
Years later in while in Tunis, Tunisia, Crowley received his inspiration. He published the Comment in the Tunis edition of AL , of which only 11 copies were printed, and  what was to become called simply The Comment which is also called the Short Comment or Tunis Comment , and signed it as Ankh-f-n-khonsu lit.
It advises the reader that the "study" of the Book is forbidden and states that those who "discuss the contents" are to be shunned. It also suggests that the book be destroyed after first reading.
Crowley later tasked his friend and fellow O. Crowley's former secretary Israel Regardie argued in his biography of Crowley, The Eye in the Triangle , that Aiwass was an unconscious expression of Crowley's personality.
Regardie argued: "If Aiwass was his own Higher Self, then the inference is none other than that Aleister Crowley was the author of the Book, and that he was the external mask for a variety of different hierarchical personalities The man Crowley was the lowest rung of the hierarchical ladder, the outer shell of a God, even as we all are, the persona of a Star It seems to me that basically this Liber Legis is no different".
Regardie also noted resemblances between The Book of the Law and these latter holy books, such as the inclusion of "rambling, unintelligible" passages, "some repugnant to reason by their absurdity, and their jarring goatish quality".
In Crowley wrote: "It has struck me — in connection with reading Blake that Aiwass, etc. My "conscience" is really an obstacle and a delusion, being a survival of heredity and education.
When he rebelled against Christianity, "he must have yearned for qualities and characteristics diametrically opposed to his own.
In The Book of the Law the wish is fulfilled". The Book of the Law was therefore a "colossal wish-fulfilment". Regardie noted that the Book's rejection of Judaeo-Christian mores was completely in accord with Crowley's own moral and religious values and that in this sense "it is his Book".
Furthermore, although Crowley claimed to have initially objected to the Book's contents, Regardie said that he could not see what a person like Crowley would possibly object to.
Regardie referred to Crowley's statement: "I want blasphemy, murder, rape, revolution, anything, bad or good, but strong", and pointed out that The Book of the Law delivered all these things.
Regardie also argued that Rose's ability to answer Crowley's questions about Horus and the Qabala was not as remarkable as Crowley claimed. Rose had been married to Crowley for eight months at this point and Regardie stated that Crowley may well have used Rose as a 'sounding board' for many of his own ideas.
Therefore, she may not have been as ignorant of magick and mysticism as Crowley made out. Charles R.
The mind behind the maxims is cold, cruel and relentless. Mercy there is none, nor consolation; nor hope save in the service of this dread messenger of the gods of Egypt.
Such is Liber Legis in letter and spirit; and as such, and in consideration of its manner of reception, it is a document of curious interest.
That it is in part but in part only an emanation from Crowley's unconscious mind I can believe; for it bears a likeness to his own Daemonic personality.
Journalist Sarah Veale has also argued that Aiwass was an externalised part of Crowley's psyche, and in support of this hypothesis quotes Crowley himself as saying:.
Ah, you realize that magick is something we do to ourselves. But it is more convenient to assume the objective existence of an angel who gives us new knowledge than to allege that our invocation has awakened a supernormal power in ourselves.
Veale also pointed out the similarity in rhythmic style between The Book of the Law and some of Crowley's own non-channelled writings.
In Magick in theory and practice , Crowley claimed that invoking the "barbarous names" in iambic tetrameter was very useful.
Many of his own poems are written in iambic tetrameter, such as this excerpt from "The Riddle", a poem to his former lover, Jerome Pollitt:.
Habib hath heard; let all Iran who spell aright from A to Z Exalt thy fame and understand with whom I made a marriage-bed. Veale states that there are other similarities in writing styles besides the use of the same poetic meter.
The fact that a supposedly discarnate intelligence just happened to have the same writing style as Crowley suggests that Aiwass may have just been part of Crowley's unconscious mind after all.
Scholar Joshua Gunn also argued that the stylistic similarities between the Book and Crowley's poetic writings were too great for it to be anything other than Crowley's work:.
This is a way of saying that the book was delivered by Aiwass whose number is both 93 and to Crowley, who is The Beast The facsimile manuscript of the Book is not, however, numbered , but XXXI 31 as the first chapter's verses are unnumbered in the original manuscript: that is, no verse numbers were dictated to Crowley for chapter one.
Jones Frater Achad , which is an exegesis of some of the qabalistic symbolism of the Book , whereas Liber is the edited strictly according to the editing instructions dictated as part of the text of the Book itself , printed form of the text: see The Equinox of The Gods for a full account by Crowley of the reception and publishing of the Book according to these internal instructions.
The original title of the book was Liber L vel Legis. On Germer's death no trace of it could be found in his papers. There matters rested until , when Tom Whitmore, the new owner of a house in Berkeley, California, began searching through the junk left in the basement by the previous owner.
Among the used mattresses, lumber, and outdated high school textbooks were two boxes of assorted papers and newspaper clippings dealing with Germer's affairs, the charter of the O.
Whitmore donated the papers to the O. How they found their way to a Berkeley basement remains a complete mystery.
The Golden Book of Amun-Ra was found under a statue of Horus, which, like the Black Book of the Dead, was kept in a compartment that needed to be pried open.
As O'Connell and Jonathan had found the compartment which contained the Golden Book of Amun-Ra, the area was besieged by re-animated mummies, which burst from the ground and shoved O'Connell and Jonathan aside, prying open the compartment themselves.
As the mummies pried open the compartment, a torrent of salt acid came bursting from the stone, immolating the corpses, and making the retrieval of the Golden Book of Amun-Ra easier.
Within a short time, Jonathan ran to the sacrificial chamber of Hamunaptra, where the regenerated mummy Imhotep was about to make a sacrifice out of Evelyn so as to bring back his own love to life.
Jonathan interrupted the ritual by shouting out to Evelyn that he had found the Book, which registered to Imhotep at once as Jonathan read an inscription on the cover of the Golden Book which summoned several mummified soldiers that arose to attack O'Connell, Evelyn and Jonathan.
Jonathan was disbelieving that he could control the soldiers, but was quickly convinced otherwise when he was told by Evelyn that he could control them simply by finishing the inscription on the cover.
Jonathan did this and quickly ordered them to cease attacking; soon after this, Jonathan ordered the soldiers to kill off Anck-Su-Namun , another mummy who had risen to life and had tried to kill Evelyn.
The Golden Book was soon after used when Evelyn and Jonathan had managed to take the key that opened it from Imhotep's robes.
Opening the Golden Book of Amun-Ra, Evelyn read an inscription that summoned up a spirit that took away the immortality of Imhotep, leaving him as mortal any other man.
As he furiously stepped forward to try and kill O'Connell for this, he ran directly into a blade that O'Connell held, and was impaled.
Hamunaptra soon came crashing down when another man, a Hungarian named Beni Gabor , had mistakenly pulled a lever that had brought the whole of the necropolis down.
Jonathan, who had been holding the Golden Book, was running from the debris that fell as the buildings collapsed, dropping the Golden Book of Amun-Ra into a moat by mistake.
Evelyn was shocked and dismayed at this, but hurried along with her friends, running away and leaving the Book behind. Nine years later, the Golden Book of Amun-Ra was found in the ruins of Hamunaptra by a group of cultists that worshipped Imhotep as a leader.
The cultists knew that the Golden Book of Amun-Ra had sealed the end of Imhotep the last time, and knew that it could be used once more to kill him, so the Golden Book of Amun-Ra was thrown away into a pit of burnt, living scarabs within the dig site in Hamunaptra.
In some literature, Ra is described as an aging king with golden flesh, silver bones, and hair of lapis lazuli.
He was identified with the local sun god Atum. Ra's local cult began to grow from roughly the Second Dynasty , establishing him as a sun deity.
By the Fourth Dynasty , pharaohs were seen as Ra's manifestations on earth, referred to as "Sons of Ra". His worship increased massively in the Fifth Dynasty , when Ra became a state deity and pharaohs had specially aligned pyramids , obelisks , and sun temples built in his honor.
The rulers of the Fifth Dynasty told their followers that they were sons of Ra himself and the wife of the high priest of Heliopolis. During the Middle Kingdom , Ra was increasingly affiliated and combined with other chief deities, especially Amun and Osiris.
At the time of the New Kingdom of Egypt , the worship of Ra had become more complicated and grander. The walls of tombs were dedicated to extremely detailed texts that depicted Ra's journey through the underworld.
Ra was said to carry the prayers and blessings of the living with the souls of the dead on the sun boat. The idea that Ra aged with the sun became more popular during the rise of the New Kingdom.
Many acts of worship included hymns , prayers, and spells to help Ra and the sun boat overcome Apep. The rise of Christianity in the Roman Empire put an end to the worship of Ra.
As with most widely worshiped Egyptian deities, Ra's identity was often combined with other gods, forming an interconnection between deities.
From Wikipedia, the free encyclopedia. Ancient Egyptian solar deity. This article is about the Egyptian deity. For other uses, see Ra disambiguation.
In one of his many forms, Ra, god of the sun, has the head of a falcon and the sun-disk inside a cobra resting on his head. Funerals Offering formula Temples Pyramids.
Deities list. Symbols and objects. Related religions. For the Egyptian month named in his honor, see Mesori.
Traditional African religion portal. Merriam-Webster, Amarna Personal Names. Archived from the original on The Egyptian Gods.
A Dictionary of Egyptian Gods and Goddesses. The Question of Evil in Ancient Egypt. London: Golden House Publications. The cult of Ra: Sun-worship in ancient Egypt.
New York: Thames and Hudson, p. London: Thames and Hudson. Dancing for Hathor: Women in Ancient Egypt. London, England: Eurobook Limited. Ancient Egyptian religion.
Dedi Djadjaemankh Rededjet Ubaoner. Categories : Ra Egyptian gods Solar gods Underworld gods. Namespaces Article Talk. Views Read View source View history.
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