Aiwass wrote:(v. 156) 11. This shall be your only proof. I forbid argument. Conquer! That is enough. I will make easy to you the abstruction from the ill-ordered house in the Victorious City. Thou shalt thyself convey it with worship, o prophet, though thou likest it not. Thou shalt have danger & trouble. Ra-Hoor-Khu is with thee. Worship me with fire & blood; worship me with swords & with spears. Let the woman be girt with a sword before me: let blood flow to my name. Trample down the Heathen; be upon them, o warrior, I will give you of their flesh to eat!
The numerical positioning of this verse in this Book overwhelms almost every other detail, and consumes the structural details of its words in a subsuming and purifying fire.
First, as the sixth verse in the present ten-verse series (vv. 151-160), it is a verse of Tiphereth: “Ra-hoor-Khu is with thee.” The Holy Guardian Angel is here, with you now.
Horus is established as the governing spiritual force in the world.
But, beyond that, this is verse 11 of the present chapter, and verse 156 of the entire Book. Eleven is the characteristic number of Nuit; 156 is the value of “Babalon,” the name of “the Victorious Queen.” This verse, therefore, is the manifestation of Nuit in Her aspect as Babalon, the “secret name which I will give him when at last he knoweth me” (CCXX, 1:22).
The entire verse radiates with the characteristic qualities of Babalon. I know of no verse in the whole of Liber Legis
that is so characteristic of the heart of The Vision & the Voice,
or of Liber Cheth,
or of the classic Babalon communications from the Dee and Kelly source works. Her mark - her actual scent
- is all over this verse like civet on a cat in heat.
This being said, I am hesitant to peer too deeply into the verse, to try to explain it too concretely in rational terms. For a verse such as this, such rational opinions could be little more than the dung of Choronzon. It is the feeling
that must saturate my being here, not the thoughts; and the image presented by Nesahamah to confront the babbling Ruach is like an impassioned woman who grabs her lover by the collar or throat and, pulling him to her, exclaims, “Shut up and come to me now,
” then proceeds to explain to him - or, more likely, show him - what she can do.
Having rested a long time in Her embrace, and with my Chiah still worshiping before Her Areopagus (which is that temple of Ares upon a certain hill of Athens), I now record what reason is presently given to know.
“This shall be your only proof.” The antecedent is whatever was meant by “proof to the world” in the verse preceding. I believe it to be the result
of Thelemic worship, both in terms of inner aspiration and outer living, which are necessarily linked. The true “proof to the world” is the attainment of the Knowledge and Conversation of the Holy Guardian Angel, and its reflection into the other microcosm which is human society, regenerated by the Word Thelema. (Yet this latter transformation can only occur as a consequence of individuals perfecting the former.)
This “only proof” is the “conquering” which “is enough.” The conquest
is of onself. (The word “Conquer,” very martial in style, ultimately means only to be victorious, to win; especially to gain or secure control or dominion.) The word comes from the Latin conquierere,
“to search for, procure, win,” from quaerere,
“to seek.” That is, “conquest” is a quest
“question”), the chief metaphor of the Great Work.
The God of Conquest, however, forbids argument. Thelema is not a proselytizing religion. Verbal and intellectual disputes are especially foreign to the whole idea. (Although the Latin arguere
meant “to make clear, assert, prove,” the English cognate is derived through the intermediary of the French arguer which means, “to blame!” This is idea that Aiwass forbids through the persona of Ra-Hoor-Khuit.”)