“It is to the imagination that we owe poetry and dreams; it is she who embroiders fables and symbols on the veils of the Great Mysteries.” – Éliphas Lévi
This piece is a long read. However, I‘ve alluded to terms such as the Holy Guardian Angel without providing my understanding of it, so I figured I’d spend some time to compose a little information with the intent to spark some thoughts in your mind. This subject is one often filled with obscurity so treat this as a thought exercise and have fun! Important to establish before reading: The Abyss is the separation of the Supernal Triangle with the rest of the Tree of Life. The Supernal Triangle consists of Kether (the Crown), Chokmah (Wisdom), and Binah (Understanding). The Abyss is the veil of Water (which is blood). Above the abyss is Unity, below the abyss is the world of duality and contradiction. The HGA is communication between the Supernal – the Neshamah (“Higher Soul”), with the rational mind/intellect also known as the Ruach (which is composed of the 6 sephirot beneath the supernal 3), until finally all trickle down to the very bottom emanation Malkuth (the Kingdom), which is the physical world and has a part of the Nephesh (the instinctual or animal soul).
The term Holy Guardian Angel either first appeared in the writings of Abraham Bing (1752–1841), or from S.L. MacGregor Mathers in his translation of Abraham’s The Book of the Sacred Magic of Abramelin the Mage. The HGA would become a central aspect of Thelema, the system devised by Mather’s mentee Aleister Crowley in what he considered the main goal of attainment: Knowledge and Conversation of the Holy Guardian Angel.
Crowley the poet, writer, cultural critic, mountaineer, philosopher, and man of many titles established the ‘new Aeon’ by channeling/writing The Book of the Law in 1904 in Egypt; the book was dictated through a praeterhuman (disembodied) intelligence which named itself Aiwass (Crowley referred to it as his personal Holy Guardian Angel). The Book of the Law has almost biblical styling, drawing from many influences though dressing itself in Egyptian garb, its 3 chapters are dictated through 3 voices; Nuit (female, infinite space, matter), Hadit (male, solar, motion), and Ra-Hoor-Khuit (the crowned and conquering child).
Crowley’s reception of the book marked the start of the Aeon of Horus The Child. Don’t allow yourself be thrown off by the jargon/symbolism, this is fairly simple: The “God”, Horus has the technical title of Heru-Ra-Ha. Then, Ra-Hoor-Khuit is the active aspect of Heru-Ra-Ha (which literally translates to “Horus sun-flesh”), while the inactive element of Heru-ra-ha is Hoor-paar-kraat (Ἁρποκράτης-Greek: Harpocrates, the God of Silence). In the first chapter of the Book of the Law Nuit alerts us: “Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat”.
Aiwass announcing itself as the minister of Hoor-paar-kraat, makes him the Lord of Silence. Harpocrates also representing the ‘Babe in the Egg of Blue’. From Crowley’s Book of Thoth: “The babe is in an egg of blue, which is evidently the symbol of the Mother. This child has, in a way, not been born; the blue is the blue of space; the egg is sitting upon a lotus, and this lotus grows on the Nile. Now, the lotus is another symbol of the Mother, and the Nile is also a symbol of the Father, fertilizing Egypt, the Yoni. (But also the Nile is the home of Sebek the crocodile, who threatens Harpocrates.) Yet Harpocrates is not always thus represented. He is shown by certain schools of thought as standing; he is standing upon the crocodiles of the Nile. (Refer above to the crocodile, the symbol of two opposite things.)”
The Womb for this Egg of Blue is the cup of Babalon, Mystery, and is represented by Binah. Binah also carries the attributions of the Scarlet Woman, Saturn, and Silence. In Thelemic Qabalah Binah is connected to Kether via the Magus path. Crowley writes in The Book of Thoth, “Mercury is the nature of the Sun. But Mercury is the Path leading from Kether to Binah, the Understanding; and thus He is the messenger of the gods, represents precisely that Lingam, the Word of creation whose speech is silence.”
Side note: It’s interesting to make a correlation to Aiwass/Aiwaz with the 13th Rune Eihaz/Eihwaz as this rune is in the middle of the runic alphabet and represents Death, confronting oneself, initiation, and the Yew tree (the yew trees long life was suggestive of eternity, but because of their toxicity they carried associations of death). Coincidentally, the 13th Tarot card is the Death card, which in the Book of Thoth Crowley highlights has 3 layers of symbols; the Scorpion (self-destruction), the Serpent, and the Eagle (vaporous/exalted). He wrote: “The middle interpretation of this sign is given by the serpent, who is, moreover, the main theme of the sign. The serpent is sacred Lord of Life and Death, and its method of progression suggests the rhythmical undulation of those twin phases of life which we call respectively life and death.”
Crowley’s largest influence to his occult life (and someone he claimed to be a reincarnation of) was Éliphas Lévi (1810-1865). Crowley translated Lévi’s Key to the Mysteries; this book is an undeniable masterpiece as stated by Crowley in its introduction, as is most of Lévi’s work. It contains a wealth of information from solutions to philosophical problems, to the subject of magnetism, and it even looks to make corrections of faith by attacking superstition and ending fanaticism. Lévi writes, “Truth, reality, reason, justice, Providence, these are the five rays of the flamboyant star in the centre of which science will write the word ‘being’–to which faith will add the ineffable name of God.” This attitude carries visibly into Thelema as evidenced by its tenet: The method of science, the aims of religion.
Friedrich Nietzsche (1844 – 1890) was a philosopher, cultural critic, poet, scholar, and an influential writer to Crowley’s work; even being considered a saint in Thelema. It’s easy to see why when one of the most famously quoted lines is “Gott is tot” (or, God is Dead) – this first appeared in Nietzsche’s 1882 collection The Gay Science, otherwise known as The Science of Joy. In my opinion one of Nietzsche’s most brilliant books was published in 1883 as ‘Book for All and None’: Thus Spake Zarathustra.
This book is a treatise on philosophy mainly following around a prophet in its text, Zarathustra. It’s filled with poetry and is in large parts an amendment to the Bible, and in other parts it is a parody of it. Here’s a delectable taste of it:
“Go not to people, but stay in the forest! Go rather to animals! Why will you not be as I am – a bear among bears, a bird among birds?”
“And what does the saint do in the forest?” asked Zarathustra.
The saint answered: “I make hymns and sing them, and in making hymns I laugh and weep and mumble: then do I praise God.
“With singing, weeping, laughing, and mumbling do I praise the God who is my God. But what do you bring us as a gift?”
When Zarathustra heard these words, he bowed to the saint and said ‘What should I have to give you! Let me rather hurry hence for fear that I take nothing away from you!”—And then they parted from one another, the old man and Zarathustra, laughing like schoolboys.
When Zarathustra was alone, however, he said to his heart: “Could it be possible! This old saint in the forest has not yet heard of it, that God is dead!”
Zaraϑuštra is Avestan and translates approximately to the English Zoroaster. Zarathustra is traditionally determined to have been alive from 628 to 551 B.C.E, though modern scholars have also attributed him to 10th century B.C.E. The Greek form of the name is postulated to be based on a phonetic transliteration or semantic substitution of Avestan zaraϑ- with the Greek zōros (meaning “undiluted”) and the Avestan -uštra with astron (meaning “star”). Thelema’s holy book declares that “Every man and every woman is a star.” The uninitiated is a “dark star”, and it is through commitment to the Great Work and in doing their True Will that they become transparent to – and a benefit of – the order (not a magical order, but natural order).
Zoroastrianism is a monotheistic religion – in fact it’s one of the most ancient. The prime god is one of Wisdom in Ahura Mazda (the creative spirit) which is set against Ahriman, the ultimately evil Angra Mainyu (the destructive spirit). Fravashi is an Avestan language term for the Zoroastrian concept of the preexisting spiritual guardian or genius of each individual and is put in three groups; dead, living, and yet-unborn. It is the Fravashi of an individual which sends out the urvan (the soul). It’s interesting to correlate this to the ancient Egyptians who believed the soul had three main parts in: the ka, the ba, and the akh. The stars in the night sky were thought to be the Akhu (plural for Akh), and could be expressed as Khu. The Egyptians believed the Ka and Ba were possessed by all, but the Akh was reserved for only the select few that were deserving of Maat Kheru. (Maat representing justice, truth and order. Maat Kheru being ‘true of voice’, or one who is justified).
“The Khabs is in the Khu, not the Khu in the Khabs. Worship then the Khabs, and behold my light shed over you!” – Aleister Crowley, Liber Al Vel Legis (The Book of the Law)
Crowley’s ‘Magical Child’ Charles Stansfeld Jones (a.k.a. Frater Achad – AChD numerated is 13 and means Unity) suggested the Aeon of Ma’at has already arrived and/or overlaps the present Aeon of Horus. (Which we can see, and is implied in the Book of the Law’s third chapter with its mention of a future prophet who will arise and that blessings will “no longer be poured To the Hawk-headed mystical Lord!”). Though the Aeon of Maat will not properly be manifested for a very long time, with the Aeon of Horus the Child just starting in the early 1900’s, and as evidenced by the calamities around us politically, socially, etc.
“Vi Veri Universum Vivus Vici”, is the motto of the Seer as Magister Templi (Master of the Temple). Crowley took up the magical name V.V.V.V.V – Vi Veri Universum Vivus Vici being a Latin phrase meaning: “By the power of truth, I, while living, have conquered the universe”, or “By the power of truth I, a mortal, have conquered all creation.”
“Altered is Zarathustra; Zarathustra has become a child; an awakened one is Zarathustra: what will you do in the land of the sleepers?”
“YOU CREATING ones, you higher people! One is only pregnant with one’s own child.”
“In your self-seeking, you creating ones, there is the foresight and foreseeing of the pregnant! What no one’s eye has yet seen, namely, the fruit—this, shelters and saves and nourishes your entire love. Where your entire love is, namely, with your child, there is also your entire virtue! Your work, your will is your “neighbor”: let no false values impose upon you!” – Fredrich Nietzsche, Thus Spake Zarathustra
“With thy right Eye create all for thyself, and with the left accept all that be created otherwise” – Aleister Crowley, The Book of Thoth.
Crowley’s Liber Aleph, otherwise known as The Book of Wisdom or Folly stated: “Tahuti, or Thot, confirmed the Word of Dionysus by continuing it; for he showed how by the Mind it was possible to direct the Operations of the Will. By Criticism and by recorded Memory Man avoideth Error. But the true Word of Tahuti was A M O U N, whereby He made Men to understand their secret Nature, that is, their Unity with their true Selves, or, as they then phrased it, with God. And He discovered unto them the Way of this Attainment, and its Relation with the Formula of INRI*. Also by His Mystery of Number He made plain the Path for His Successor to declare the Nature of the whole Universe in its Form and in its Structure, as it were an Analysis thereof, doing for Matter what the Buddha was decreed to do for Mind.”
*Side note: “The four letters said to have been on the cross of Christ and the method of fixing Easter in commemoration of the event, also go to show the cosmic character of the occurrence; these letters, I.N.R.I, are commonly supposed to have meant Jesus Nazarenus Rex Judaerum, but they are also the initial letters of the Hebrew names of the four elements: Iam (water), Nour (fire), Ruach (air or spirit), Iabeshah (earth). It would be foolish to fix the anniversary of the death of an individual as Easter is fixed by the Sun and Moon, but it is the proper thing in respect of a solar festival and a cosmic character, related to the sun as spiritual light-bringer to physical luminary.” – Max Heindel, The Rosicrucian Christianity Lectures (1939) .
Thoth represents mercury. Thoth’s original emblem was the dog-headed ape (or a baboon) due to their chattering before sunrise and sunset which the early Egyptians assumed was them conversing with, or somehow being connected to the sun. Sir Wallis Budge, the Late Keeper of the Egyptian and Assyrian Antiquities in the British Museum, wrote in his book Egyptian Religion that the apes were “said to be the transformed openers of the portals of heaven”. He also wrote that the dog-headed ape represented in statues and on papyri was famous for its cunning and that “it was the words which it supplied to Thoth, who in turn transmitted them to Osiris, that enabled Osiris to be “true of voice”, or triumphant over his enemies. It is probably in this capacity, i.e., as the friend of the dead, that the dog-headed ape appears seated upon the top of the standard of the Balance in which the heart of the deceased is being weighed against the feather symbolic of Maat; for the commonest titles of the god are “lord of divine books,” “lord of divine words,” i.e., the formulae which makes the deceased to be obeyed by friend and foe alike in the next world.”
Osiris, god of the underworld was the father of Horus and was a god of resurrection and judgement of the dead. To the Heliopolitan system of theology he represented the idea of a man who was both god and man. As Sir Wallis Budge describes in Egyptian Religion: “Osiris was in one aspect a solar deity, and originally he seems to have represented the sun after it had set; but he is also identified with the moon.” In a passage of the 126th chapter of the Book of the Dead Thoth asks to the deceased, “Who is he whose roof is of fire, whose walls are living uraei, and the floor of whose house is a stream of running water? Who is he I say?” The deceased answers with: Osiris. (Uraei are the raised serpent, as seen on a pharaoh’s crown).
In the Thoth Tarot Deck the Moon card is attributed to the letter Qoph, which means the back of the head, and is connected with the potencies of the cerebellum – (see the significance of the cerebellum to Hypnosis and practical magic here). The Moon card features Anubis (jackal-headed god associated with the afterlife or underworld), the watcher in the twilight standing guard of a path or stream tinged with blood where there are 9 droplets shaped like Yods (representing mercury, the fire element, and will). I’d like to draw attention to a few of his descriptions of specific elements within the cards design: “underneath the water which is tinged with graphs of abomination, the sacred Beetle, the Egyptian Khephra, bearing in his mandibles the Solar Disk. It is this Beetle that bears the Sun in his Silence through the darkness of Night and the bitterness of Winter.” The sacred Beetle is called a Stag-Beetle in Crowley’s Book of Lies to emphasize its horns, “Horns are the universal hieroglyph of energy, particularly Phallic energy.”
With Crowley’s Thoth Tarot Deck, the 1 card – The Magus represents mercury and features in the bottom right corner of the card a baboon or ape of Thoth. The dog-headed ape is the lower-alchemical symbol, in later times it is replaced with the head of the Ibis bird. The ibis representing eternity for their ability to stand for great lengths on one leg. In Egyptian Religion Budge wrote: “when Thoth came to be represented by the ibis bird, his attributes were multiplied and he became the god of letters, science, mathematics, etc.; at the creation he seems to have played a part not unlike that of ‘Wisdom‘.”
I emphasized in my Qabalah Conundrum article about the Chariot path in Thelemic Qabalah. The Chariot connects the sephirot Binah (Understanding) to Geburah (Strength/Severity). From Chic Cicero’s Self-Initiation Into the Golden Dawn Tradition: “Geburah is the strong arm of God, commanding respect and burning away all that is useless or outmoded. The harsh, destructive action of this sphere is absolutely vital to further evolution. The energy of Geburah is not an evil force unless its essence spills over from justice to cruelty. Geburah is essentially a conciliatory power which restricts the merciful love of Chesed. Without the powerful force of Geburah, the mercies of Chesed would deteriorate into frivolity and weakness.”
In the Chariot card, the charioteer is clothed in the amber-coloured armour appropriate to the sign (the sign of this card is Cancer, and represents eternity). The Book of Thoth states: “He is throned in the chariot rather than conducting it, because the whole system of progression is perfectly balanced. His only function is to bear the Holy Grail.” – It’s worth noting the charioteers crossed-legged meditative pose where he is calm and composed. “The central and most important feature of the card is its centre––the Holy Grail. It is of pure amethyst, of the colour of Jupiter, but its shape suggests the full moon and the Great Sea of Binah. In the centre is radiant blood; the spiritual life is inferred; light in the darkness.”
Yesod is associated with senses and the Swadhisthana chakra, which is associated with the moon, with sexuality, and with the unconscious. What I’m implying with this imagery and the context of the above information is that if there is balance, then the supernal will descend through Binah into the blood and inspire the receiver with the light through Yesod – the sensory body. I further implied in my Qabalah Conundrum post that hypnosis is the process of this – as evident by my mentioning Rabbi Akiva’s methods (visualizations, and using bible verses and song to induce out of body states and trances). Akiva of course in the formation of the original Kabbalah writing the Maaseh Merkava–The Way of the Chariot.
The ritual devised for the attainment of Knowledge and Conversation by Crowley was the Invocation of the Bornless One, and it is found in Liber Samekh, which is fully known as Theurgia Goetia Summa, (Congressus Cum Daemone). “Dæmon” is the Latin version of the Greek “δαίμων” (which means “godlike power, fate, god”). Samekh in Thelemic Qabalah linking Yesod to Tipharet (the heart), and Samekh being the path of Temperance, or in the case of Crowley’s Thoth Deck, Art.
Magick is the science and Art of causing change to occur in conformity with Will. In describing the Magus card, which features the magician standing with his elemental weapons, Crowley wrote: “Beneath his feet is the Kingdom (Malkuth), and upon his head the Crown (Kether). He is spirit and matter; he is peace and power; in him is Chaos and Night and Pan; and upon BABALON his concubine, that had made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. And that which is written: Malkuth shall be uplifted and set upon the throne of Binah. And this is the stone of the philosophers that is set as a seal upon the Tomb of Tetragrammaton, and the elixir of life that is distilled from the blood of the saints, and the red powder that is the grinding-up of the bones of Chronozon.” He continues, “Terrible and wonderful is the Mystery thereof, O thou Titan that has climbed into the bed of Juno! Surely thou art bound unto, and broken upon, the wheel; yet hast thou uncovered the nakedness of the Holy One, and the Queen of Heaven is in travail of child, and his name shall be called Vir, and Vis, and Virus, and Virtus, and Viridis, in one name that is all these, and above all these.” (V.V.V.V.V)
So to have access to the higher realm of unity above the abyss, we must bring order and overcome the feuding aspects mentioned earlier with Zoroastrianism. The creative force versus the destructive force. In my post How Do I Hypnotise Myself? I placed a quote from hermetic ceremonial magician Franz Bardon which read: “Whatever our normal consciousness conceives or understands under the notion of thinking, feelings, volition, memory, reason, and intellect is reflected in our subconscious as the opposite effect. From a practical point of view, our subconscious can be considered as our opponent or adversary.”
Rounding up this discussion with some more focus on duality. Archytas of Tarentum (first half of the 4th century B.C.E.) was a Pythagorean and personal friend of Plato. It was the philosopher Archytas who was the first to apply the principles of mathematics to mechanics, and he was the first by geometry to have discovered the properties of the cube. I’ll only be referring to his writings known as The Fragments Of Archytas in this piece.
The fragments consist of 5 aspects; Metaphysical Fragments, Physical and Mathematical Fragments, Ethical Fragments, Political Fragments, and Logical Fragments. In the first section with regards to metaphysical fragments he wrote: “There are necessarily two principles of beings: the one contains the series of beings organized, and finished the other, contains unordered and unfinished beings. That one which is susceptible of being expressed, by speech, and which can be explained, embraces both beings, and determines and organizes the non-being. For every time that it approaches the things of becoming, it orders them, and measures them, and makes them participate in the essence and form of the universal. On the contrary, the series of beings which escapes speech and reason, injures ordered things, and destroys those which aspire to essence and being, whenever it approaches them, it assimilates them to its own nature.”
Above we see a battle between what cannot be expressed in silence and endless abstraction, with speech which can be explained (wisdom). Søren Kierkegaard (1813 – 1855) in the Concept of Anxiety wrote: “Inclosing reserve is precisely muteness. Language, the word, is precisely what saves, what saves the individual from the empty abstraction of inclosing reserve.” Giving words or form to abstraction is one way of bringing unity – see the purpose of exploring Past Lives.
“There are therefor three principles: God, the substance of things, and form. God is the artist, the mover; the substance is the matter, the moved; the essence is what you might call the art, and that to which the substance is brought by the mover. But since the mover contains forces which are self-contrary, those of simple bodies, and as the contraries are in need of a principle harmonizing and unifying them, it must necessarily receive its efficacious virtues and proportions from numbers, and all that is manifested in numbers and geometric forms, virtues and proportions capable of binding and uniting into form the contraries that exist in the substance of things. For, by itself, substance is formless; only after having been moved towards form does it become formed and receive the rational relations of order. Likewise, if movement exists, besides the thing moved, there must exist a prime mover; there must therefore be three principles: the substance of things, the form, and the principle that moves itself, and which by its power is the first; not only must this principle be an intelligence, it must be above intelligence, and we call it God.” – Archytas of Tarentum
Thelema is a very simple system though immensely deep for those who wish to penetrate it. At its core is simply the law: do what thou wilt shall be the whole of the law, love is the law, love under will. Ultimately in its expression is freedom, love and laughter. From Crowley’s Little Essays to Truth in the piece on Laughter: “The common defect of all mystical systems previous to that of the Aeon whose Law is Thelema is that there has been no place for Laughter. But the sadness of the mournful Mother and the melancholy of the dying Man are swept in the limbo of the past by the confident smile of the immortal Child.”
With Crowleys reception of the Book of the Law he announced the end of old religions, of old dogma and of fanaticism. The sentiments of Neitzsche’s ‘God is Dead’, and Crowley’s ‘There is no God but Man’ illustrates our connection to, and our responsibility of being our true expression. Every intended act we do is a magical act, all of our actions crystallize the world we experience. Therefor it is utmost important that we are properly expressed. Religions of the past Aeons have brought with them death and oppression, it’s undeniable with their expression. As an Archytas’ fragment stated: “Being a man is a true proposition, if the thing exists, and false if it does not exist. You could say as much of negation: it is true or false according to the thing expressed”, and “Between affirmation [and negation] there are no contraries”. What you see, is what you get.
The Child brings with it a humanism and a new love of reason. Crowley signs off as The Priest of the Princes, Ankh-af-na-khonsu in the introductory note to the Book of the Law wherein he urges every great spirit and mind on this planet to take hold of this transcendent force and to apply it to the advancement of the welfare of the human race. He insists “the Book cannot be ignored. It has leavened Mankind unaware: and Man must make thereof the Bread of Life. Its ferment has begun to work on the grape of Thought: Man must obtain therefrom the Wine of Ecstasy. Come then, all ye, in the Name of the Lord of the Aeon, the Crowned and Conquering Child, Heru-Ra-Ha: I call ye to partake this sacrament. Know – Will – Dare – and Be Silent!”
Morton Irving Seiden in The Paradox of Hate (1967) beautifully expressed his desire of such a reality in the chapter titled Love and Reason. In it he wrote: “One can always legislate against specific acts of human wickedness; but one can never legislate against the irrational itself. At this point one can only hope that mankind may aspire after a new humanism. Perhaps it may aspire to a humanism in which the irrational––the brutality as well as the guilt––is reasoned out of existence; a humanism in which the irrational merely ceases to exist. Or perhaps mankind may aspire to a humanism by with the irrational, though continuing to exist, transforms itself into its own bright opposites: the true, the beautiful and the good.”
In Zorostrianism the Fravashi is the Holy Guardian Angel, or the genius of an individual. Despite Crowley’s HGA Aiwass being a praeterhuman intelligence, there is no implication of the supernatural. In Liber ABA Crowley writes: “[…]we assert a secret source of energy which explains the phenomenon of Genius. We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object.”
(Suggested reading would be Crowley’s essay on the Left-Hand Path). The genius is a powerful force. It must be carefully led to what is right and reasonable to order, lest one realizes they have been being lead astray by their ‘evil genius’. As illustrated in A Treatise on Astrology (Liber 536) by Aleister Crowley: “‘Maudite race!‘ exclaims the starving man of genius, whose great heart only willed to burn itself out on the altar of art that he might bring men Truth and Beauty from the gods. ‘I wish that mankind had but one head that I might top it at a blow’. The anarchist throws his bomb in the spirit of philanthropy. Unless all this is fully understood, it is useless to try to judge mankind for every man has this Uranus in him, strong or weak, subtle or gross, fortunate or unfortunate, and this is the Royal Snake of Egypt, the giver of life and death. If you will not allow him to create, he will devour. And your own snake has his own ambition; busy yourself with that and do not waste time on criticising others.”
Or, as the Book of the Law puts it: “Thou hast no right but to do thy will. Do that, and no other shall say nay. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. The Perfect and the Perfect are one Perfect and not two; nay, are none!”
The header image of this article was of course the Stele of Revealing, exhibition 666. The actual context shows Ankh-af-na-khonsu associated with Osiris. From the paraphrase of the inscriptions upon the obverse of the Stele of Revealing in the Book of the Law:
Above, the gemmed azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The winged globe, the starry blue,
Are mine, O Ankh-af-na-khonsu!
I am the Lord of Thebes, and I
The inspired forth-speaker of Mentu;
For me unveils the veiled sky,
The self-slain Ankh-af-na-khonsu
Whose words are truth. I invoke, I greet
Thy presence, O Ra-Hoor-Khuit!
Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee: –
I, I adore thee!
Appear on the throne of Ra!
Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of the Khabs run through
To stir me or still me!
Aum! let it fill me!
The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;
By wise Ta-Nech I weave my spell.
Show thy star-splendour, O Nuit!
Bid me within thine House to dwell,
O winged snake of light, Hadit!
Abide with me, Ra-Hoor-Khuit!