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Crowley himself was initially opposed to the book and its message. The fact of the matter was that I resented The Book of the Law with my whole soul.
For one thing, it knocked my Buddhism completely on the head. I was bitterly opposed to the principles of the Book on almost every point of morality.
The third chapter seemed to me gratuitously atrocious. Shortly after making a few copies for evaluation by close friends, the manuscript was misplaced and forgotten about.
It would be several years before it was found, and the first official publication occurred in The Book of the Law annoyed me; I was still obsessed by the idea that secrecy was necessary to a magical document, that publication would destroy its importance.
I determined, in a mood which I can only describe as a fit of ill temper, to publish The Book of the Law , and then get rid of it for ever. The final version of Liber Legis includes text that did not appear in the original writing, including many small changes to spelling.
In several cases, stanzas from the Stele of Revealing were inserted within the text. For example, chapter 1, page 2, line 9 was written as "V.
And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.
And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.
AL I . Again in chapter 1, on page 19, Crowley writes, Lost 1 phrase The shape of my star is—. Later, it was Rose who filled in the lost phrase:.
The last chapter contains a few spelling changes, and includes large chunks inserted from Crowley's paraphrase of The Stele of Revealing.
The phrase "Force of Coph Nia", which is found in chapter 3, on page 64 verse 72 , was filled in by Rose Kelly because that place in the manuscript had been left incomplete as not having been properly heard by Crowley during the supposed dictation.
The first chapter is spoken by Nuit, the Egyptian goddess of the night sky, called the Queen of Space. 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.
At an early period in Egyptian history his influence spread throughout the whole country, bringing multiple representations in form and in name.
The most common form combinations are with Atum his human form , Khepri the scarab beetle and Horus the falcon.
The form in which he usually appears is that of a man with a falcon head, which is due to his combination with Horus, another sky god.
On top of his head sits a solar disc with a cobra, which in many myths represents the eye of Ra. At the beginning of time, when there was nothing but chaos, the sun god existed alone in the watery mass of Nun which filled the universe.
He created the Shu, god of air, and the goddess of moisture, Tefnut. Ra was believed to have created all forms of life by calling them into existence by uttering their secret names.
In some accounts humans were created from Ra's tears and sweat. In the myth of the Celestial Cow the sky was thought of as a huge cow, the goddess Meht-urt it is recounted how mankind plotted against  Ra and how he sent his eye as the goddess Sekhmet to punish them.
Extensions of Ra's power were often shown as the eye of Ra, which were the female versions of the sun god.
Ra had three daughters Bastet , Sekhmet, and Hathor who were all considered the eye of Ra who would seek out his vengeance. Sekhmet was the Eye of Ra and was created by the fire in Ra's eye.
She was violent and sent to slaughter the people who betrayed Ra, but when calm she became the more kind and forgiving goddess Hathor.
Sekhmet was the powerful warrior and protector while Bastet, who was depicted as a cat, was shown as gentle and nurturing. Ra was thought to travel on the Atet , two solar barques called the Mandjet the Boat of Millions of Years or morning boat and the Mesektet or evening boat.
While Ra was on the Mesektet , he was in his ram-headed form. Sometimes, members of the Ennead helped him on his journey, including Set , who overcame the serpent Apophis , and Mehen , who defended against the monsters of the underworld.
When Ra was in the underworld, he would visit all of his various forms. Apophis , the god of chaos, was an enormous serpent who attempted to stop the sun boat's journey every night by consuming it or by stopping it in its tracks with a hypnotic stare.
During the evening, the Egyptians believed that Ra set as Atum or in the form of a ram. The night boat would carry him through the underworld and back towards the east in preparation for his rebirth.
These myths of Ra represented the sun rising as the rebirth of the sun by the sky goddess Nut; thus attributing the concept of rebirth and renewal to Ra and strengthening his role as a creator god as well.
When Ra was in the underworld, he merged with Osiris , the god of the dead. Ra was represented in a variety of forms. The most usual form was a man with the head of a falcon and a solar disk on top and a coiled serpent around the disk.
Ra was also pictured as a full-bodied ram, beetle, phoenix, heron, serpent, bull, cat, or lion, among others. He was most commonly featured with a ram's head in the Underworld.
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.
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