Book of Law Study Group 1.5

Abrac

Crowley seems to have believed that he was the warrior lord of Thebes. He based this belief on the idea that Ankh-f-n-khonsu was the "Lord of Thebes" mentioned on the Stele and that Nuit had identified him (Crowley) with the deceased priest.

"In addressing me as warrior lord of Thebes, it appears as if She perceived a certain continuity or identity of myself with Ankh-f-n-khonsu, whose Stele is the Link with Antiquity of this Revelation. See Equinox I, VII, pp. 363-400a, for the account of this event." -New Comment 1.5

But the Stele does not identify Ankh-f-n-khonsu as the Lord of Thebes. The sentence in question appears several times on the Stele and says: "The Osiris (dead soul) the priest of Monthu (Montu/Mentu) Lord of Thebes the opener of the doors of the sky in Karnak Ankh-f-n-khonsu the justified." The reference to "Lord of Thebes" clearly refers to Montu not Ankh-f-n-khonsu.

Montu's primary center of worship was Thebes and the surrounding area, including Karnak. Karnak was so close to Thebes that nowadays we would consider it a suburb. There were temples to Montu both in Thebes and Karnak. By Ankh-f-n-khonsu's time, Montu had been almost completely overshadowed by his replacement, Amun. But apparently he was still actively worshipped, as the presence of a priest to him would seem to confirm. Montu was primarily a warrior deity but also had a solar aspect. I believe this what is referred to on the Stele when it says, "the opener of the doors of the sky in Karnak." As I read it, it says: "The Osiris the priest of Montu (Lord of Thebes and the opener of the doors of the sky in Karnak) Ankh-f-n-khonsu, the justified."

Nevertheless, Crowley's interpretation was that he was the warrior lord of Thebes and a reincarnation of Ankh-f-n-khonsu. We must respect this view if we are to understand the BoL from a Thelemic perspective.

As an aside, it's interesting that in his commentary, Crowley has linked his revelation with antiquity by way of the Stele.
 

Aeon418

Abrac said:
Nevertheless, Crowley's interpretation was that he was the warrior lord of Thebes and a reincarnation of Ankh-f-n-khonsu. We must respect this view if we are to understand the BoL from a Thelemic perspective.
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I don't fully agree with that. Crowley's interpretation is not the Thelemic perspective. It's merely his interpretation. If his, or any other, interpretation is wrong, it doesn't reflect on the book itself. That stands on it's own merits.

Verse 5 has a distinctly Geburan flavour. This fits perfectly with the pattern established so far.

1. The Point that manifests the ALL - Kether.

2. The male perspective, looking out from the centre at the whole - Chokmah.

3. The female perspective, from the circumference of the circle looking at the units within - Binah.

4. The watery doctrine of "no difference". All is one - Chesed.

5. The invocation of force and fire as a necessary part of the universe and of ourselves - Geburah.

As Abrac has already pointed out, the epithet "warrior lord of Thebes" is a title of Montu. A lesser known warrior god, local to Thebes. During the eleventh dynasty he became more prominent and was eventually "solarised" into a form of Re-Horakhty - Ra Hoor Khuit - who is the generic form of the Holy Guardian Angel used in Liber Legis. (1:5 A direct instruction aimed at Adepts? Those you have achieved the state symbolised by R.H.K.)

It's also interesting to note that apart form Montu's falcon headed form (reminiscent of Horus), he was also portrayed as a Bull. The bull is the symbol of the Earth Kerub, who is symbolic of one form of the The Beast. Aleister Crowley identified himself as the Beast, but he also believed that he was a reincarnation of Ankh-f-n-khonsu. And thus we come full circle to Crowley's own personal interpretation of this verse. It's funny how these things work sometimes. :laugh:
 

Aeon418

Ankh-f-n-khonsu

Another point of interest is that the Lunar god, Khonsu, eventually replaced Montu. This makes for an interesting blend of Solar and Lunar symbolism in one verse. The Sun and the Moon conjoined is a symbol of Nuit and Hadit (also the Beast and Babalon) and the Holy Guardian Angel - represented by Ra Hoor Khuit.
 

Always Wondering

New Comment said:
The indivisible essence of things, their 'souls', are indifferent to all conditions soever, for none can in any way affect them.
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So Childern of men = soul's of men?

AW
 

Aeon418

Always Wondering said:
So Childern of men = soul's of men?
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It's certainly possible. But it depends on what you mean by the word "soul". It's one of those words that is hard to pin down. The words God and spirit are similar cases. We all have our own understanding of what the word means, and use it assuming that other people understand it in the same way. But quite often that's not the case.

Crowley would have roasted you alive for saying the word without a clear definition. :laugh:

When I see "Children of men" I always think of it in the biblical sense. Humanity. Of course that could include their souls too.
 

Always Wondering

Yep, I was vague, probably in self defense.

Aeon418 said:
Crowley would have roasted you alive for saying the word without a clear definition.
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Oh hell, experimenting in the center of pestilence, I'm bound to end up as somebodies Christmas goose. :laugh:

If we are sparks of Nuit why does she wish to reveal herself to the children of men, rather than her children? This makes me feel more separate from her, than closer.

AW
 

Aeon418

Always Wondering said:
If we are sparks of Nuit why does she wish to reveal herself to the children of men, rather than her children? This makes me feel more separate from her, than closer.
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Actually that's very perceptive. I like it. :)

If we actually knew that we were children of Nuit she wouldn't have to reveal herself to us. But until we do wake up to the realisation that we are her children, then we still are just children of men.
 

Grigori

I wonder has this line ever been used/interpreted as a call to an evangelical style of Thelema? Sunday afternoon TV show anyone? :laugh:
 

Yygdrasilian

Dodecaliscious

Stele of Revealing said:
"O Unique One, who shines as the moon, may the deceased, Ankh-ef-en-Khonsu, go forth among your multitude (this to the outside)—O deliverer of those who are in the sunshine, open for him the Netherworld (the Duaut)—indeed the Osiris, Ankh-ef-en-Khonsu, shall go forth by day to do that which he wills upon the earth and among the living." http://www.thelemapedia.org/index.php/Stele_of_Revealing
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A nearly identical passage is also found in the Scroll of Ani on Coming Forth by Day & Living After Death:
Scroll of Dawn said:
“The Osiris Ani saith:- Hail, thou One, who shinest from the moon. Hail, thou One, who shinest from the moon. Grant that this Osiris Ani may come forth among thy multitudes at the portal. Let him be with the Light-God. Let the Tuat be opened to him. Behold, the Osiris Ani shall come forth by day to perform everything which he wisheth upon the earth among those who are living [thereon].”
The Book of the Dead, trans.by E.A.Wallis Budge, pg.481
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The symbolism of the name, Ankh-f-n-khonsu ('the truth that has crossed over' or ‘everlasting life thru the Moon-god’) seems to embody this idea of the soul crossing over from darkness to light like the full moon facing the sun (9 Wands).
His being a priest of Monthu may have particular significance with regard to this law numbered 5.

Monthu, like Re-Horakhty, is a falcon-headed god bearing the Sun upon his head.
Yet, whereas Re-Horakhty is the Ra of Two Horizons (Re-sing & Set-ting),
Monthu is the Sun’s journey divided into 12.

Now, what might 5 & 12 have in common with each other?
 
New Book?? Book of Law Study Group 1.7