D.>One other question which I haven't even begun to try to 
understand
 D.>yet is the relation between Nuit and Hadit.  Think you can 
explain
 D.>what they represent?   Why do they figure so prominenty in the
 D.>Book of the Law?

 I think of Nuit and Hadit and Ra-Hoor-Khuit (or -Khut?) as 
something of a triple-god manifestation of the nature of godhead. 
Nuit is she who is adored; she is the power of beauty, and 
sensuality, and natural attractiveness, and omnipresent splendor. 
Hadit, on the other hand, is the inverse, the adorer, the act of 
worship itself; it is Hadit who worships Nuit (and, by extension, 
All). RHK is more difficult to fit into this paradigm, but I'm 
owrking on it. Perhaps the crowned and conquering child is the 
Magical Child of Nuit and Hadit, the precipitate that develops when 
the Worshipped and the Worshipper become as one.

 It is easy (and common) to meditate on the nature of Nuit. Shakti 
is a relatively simple Yoga; to devote oneself to God or Goddess by 
adoration is an ancient, noble, and well known path to ones Holy 
Guardian Angel (to use the deliberately ridiculous word). It is 
more difficult, but equally beneficial, to do the reverse: devote 
oneself to Hadit, the worshipper; to become the object of adoration 
and of meditation. To do so, one has to accept one's godhood; in 
the absence of such acceptance, to be worshipped is to risk madness 
(or at least cognitive dissonance).

 It would have been very easy (and perhaps more sensible, if this 
were an authored book!) for AC to have written in terms of, say, 
Geb and Nuit. I would think the imagery of Geb, lying on his back 
with his phallus rising to the sky, almost touching the lithe, 
arched body of Nuit, would have been very attractive to Crowley. It 
is well worth considering just why Nuit and Hadit are there, and 
Geb is absent. What is the message in the breaking of ancient 
convention?

 Ra-Hoor-Khuit needs more consideration, as well. This complex, 
combined God is the result of the eclipsing of the pure Ra 
worshippers; he is a combination of Ra and Hoor-Khuit. (At the time 
RHK was worshipped, Ra worship had virtually disappeared, and 
showed up only as one of many combined forms). I understand RHK the 
least, and perhaps he deserves the most study. Perhaps he is the 
actual chemical process in the Alchymical Marriage of Nuit and 
Hadit, rather than the result; perhaps the actual _result_ is you, 
the reader, the student.

 Consider "The Lovers" as the glyph of the marriage. Then is "Art" 
maybe the glyph of the consummation of the marriage; then perhaps 
"The Tower" might be the nature of RHK as the reaction itself; then 
perhaps, what, "the Universe" is the result?

 It's so nice to be a Center of Pestilence. Glad I could help.


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