Aiwass wrote:(v. 183) 38. So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to establish thy way in all the quarters, (these are the adorations, as thou hast written), as it is said:
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 wingèd snake of light, Hadit!/ Abide with me, Ra-Hoor-Khuit!
At this point in Liber Legis
there is a bridge between verse 37 and verse 38. This light is to fill the magician so that “thy light” - the Light of the Holy Guardian Angel - “is in me.” The HGA is explicitly represented here as Horus.
This verse 38 is very important to me personally. It invokes the light of Horus to be within one, and the red flame (a Mars attribute) of that light “is as a sword in my hand to push thy order,” i.e.,
the Order of that one whose identity is veiled by the name Horus. For this reason did I consecrate my magick sword with the name “Light of Horus,“ or AVR HRV; and, years later, was led to the knowledge that this is my own rightful aspiration name unto the Grade of Geburah.
Gematria: AVR HRV = 418. The “light of Horus” is, in this verse, equivalent to “a sword in my hand,” which is zayin be-yadi,
ZYN BYDY = 93. Again, 418=93.
The "secret door" which the Prophet made to establish the "way" of Horus "in all the quarters" are the solar adorations of Liber Resh,
which appear already to have been written at this point. (The verse makes the most sense if AC is held to be speaking, except for the parenthetical phrase which is an interpolation [or reassertion] by Aiwass.)
The penultimate verse from the stélé is now self-evident in its meaning, but only to be understood fully by longtime use of this adoration as part of Liber Resh.
The final verse combines several formulae, and ends with four lines not in the original Egyptian passage, which make the whole a formula of invocation of the stélé, and thus of the god-forces of The Book of the Law.
Bes-na-Maut was Ankh-f-n-Khonsu’s father, and Ta-Nech (“ch” in French = “sh” in English) was his mother. He was a priest of Mentu, and she a musician sanctified to Amon-Ra, these being two of the three chief deities of Thebes (the third being Maut, after whom Bes-na-Maut was named). These names are employed in the A.'.A.'., at the Yetziratic level, as Invisible Officers or “contact points” to the currents of the Order in its formal ceremonials, to channel the sublime natures of Hadit and Nuit, respectively. Thus, he can be considered a channel of the current of Sol, and she of Luna. (And, in fact, T-NYSh = 369, one of the sacred numbers of Luna, and the value of Chasmodai, &c.).
The heartbeat of the breast is sponsored by the Sun, even as the “weaving” of the spell is fostered by the Moon.
This verse has another important significance, a historical one. It makes clear that the exact names Nuit, Hadit, and Ra-Hoor-Khuit were worked out by AC prior to the dictation of Liber Legis,
and contrary to the translation he had been provided of the stélé which identified them as Nout, Houdit (or Hudit), and Harmakhis (or Ra Hor Khut).