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From then on people called him Re or Ra. Some names are:Re, the Creator, Khepry, etc. Ra has many forms. His best-known form is the man with the head of a Hawk and the sun disk above him.

He may also be depicted as a scarab beetle or a man. One is Amun-Ra, which is a ram and the other, Ra-Hakorthaty which is a sky sun god. Some time around the Middle Kingdom, Ra and Osiris became friends.

This was unusual because Osiris lived in the Underworld and Ra lived in the Heavens. All the other gods wanted to be friends with Ra.

They hoped that if they were friends with Ra, Ra would tell them his hidden name. But Ra did have some enemies.

The fact that Seth helped Ra reminded all of the gods that Seth was not all bad. Isis was another enemy of Ra, she had tricked him into giving her his hidden name so her husband Osiris could be king of the gods.

The cult of Ra began to grow from around the time of the II Dynasty , establishing Ra as the sun god. His worship increased much in the V Dynasty , when he became a state deity.

Pharaohs had pyramids , obelisks , and solar temples built in his honor. Ra was believed to be the greatest Egyptian god when it came to powers.

His powers live in his hidden name. Only he knew his hidden name so only he could use the powers. It was said that he had the best powers throughout the land.

He could make anything, he made people, he made the world, and he made the heavens. That is how great his powers were. Also, Rose revealed that her "informant" was not Horus himself, but his messenger, Aiwass.

The apartment was on the ground floor, and the "temple" was the drawing room. Crowley described the encounter in detail in The Equinox of the Gods , saying that as he sat at his desk in Cairo, the voice of Aiwass came from over his left shoulder in the furthest corner of the room.

This voice is described as passionate and hurried, and was "of deep timbre, musical and expressive, its tones solemn, voluptuous, tender, fierce or aught else as suited the moods of the message.

Not bass—perhaps a rich tenor or baritone. Crowley also got a "strong impression" of the speaker's general appearance. Aiwass had a body composed of "fine matter," which had a gauze-like transparency.

Further, he "seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw.

The dress was not Arab; it suggested Assyria or Persia, but very vaguely. Despite initially writing that it was an "excellent example of automatic writing ," [9] Crowley later insisted that it was not just automatic writing though the writing included aspects of this, since when Crowley tried to stop writing he was compelled to continue.

The writing also recorded Crowley's own thoughts. Rather he said that the experience was exactly like an actual voice speaking to him.

This resulted in a few transcription errors, about which the scribe had to later inquire. Yet in these Books did Aleister Crowley, the master of English both in prose and in verse, partake insofar as he was That.

Compare those Books with The Book of the Law! The style [of the former] is simple and sublime; the imagery is gorgeous and faultless; the rhythm is subtle and intoxicating; the theme is interpreted in faultless symphony.

There are no errors of grammar, no infelicities of phrase. Each Book is perfect in its kind. I, daring to snatch credit for these [ He also admits to the possibility that Aiwass may be identified with his own subconscious, although he thought this was unlikely:.

Of course I wrote them, ink on paper, in the material sense; but they are not My words, unless Aiwaz be taken to be no more than my subconscious self, or some part of it: in that case, my conscious self being ignorant of the Truth in the Book and hostile to most of the ethics and philosophy of the Book, Aiwaz is a severely suppressed part of me.

Such a theory would further imply that I am, unknown to myself, possessed of all sorts of praeternatural knowledge and power.

Crowley's former secretary Israel Regardie , on the other hand considered this statement by Crowley to be no real objection to Aiwass being a part of Crowley's unconscious mind, claiming that:.

It can safely be said that current psychological theory would agree that any one person is possessed of all sorts of knowledge and power of which he is totally unconscious Both Freudian and Jungian theory are on the side of such an assumption It really makes little difference in the long run whether The Book of the Law was dictated to [Crowley] by a preterhuman intelligence named Aiwass or whether it stemmed from the creative deeps of Aleister Crowley.

The book was written. And he became the mouthpiece for the Zeitgeist, accurately expressing the intrinsic nature of our time as no one else has done to date.

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 [15].

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.

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