The Aeon of Horus is still only a century old, and the work of regenerating human consciousness is in its infancy. As a result, anyone venturing onto the Thelemic path still has to deal with residual Christianity: not just Christian morality or values, but the fact that the central archetype of Self is still as much Christus as Horus. The change has occurred at the fundamental level, but that is of little concern to fundamentalists: or to the stratum of ourselves that connects to mass-mind.
Attuning ourselves progressively to New Aeon ideas and perspectives involves dealing with the Christianity in ourselves. Often, new aspirants set out to perform Resh, and Will, and other activities such as Tarot study, only to find that things they thought they’d put behind them have stepped back out in front. Unresolved parent and authority issues may be one aspect of this, as might spiritual experiences of a Christian type. But such matters are experienced through racial, then cultural, and then religious filters as well as through the personal God-image within each of us. That can mean the simple becomes very complex once refracted via the human psyche.
Christ differs primarily from Ra-Hoor-Khuit and his twin, Hoor paar kraat, in that he has numerous stories and legends woven around him. He has the Gospels with their sacred history and miracle stories, as well as much apocryphal mythic material. The tremendous amount of theology, poetry, art and cultural accretion around the Christ figure is still present in our culture, and in us. Accepting this is part of the road to peace for many people still dealing with the problematic aspects of a past Christian affiliation or upbringing.
Christ is the Jungian Archetype of the Self, now shifting into the form of the Eternally Borning Child. Both, Qabalistically, are encountered primarily in the sphere of Tiphereth on the Tree Of Life. But that Child is still really known, in the purest way, by very few people, even if they increase in number all the time.
A key to resolving this problem is knowing that whatever God we speak of, by whatever Name, we are referring to a complex lens through which the ultimate individual reality, the Ray of Light that is our own Holy Guardian Angel, can be seen and experienced. As an historical parallel, consider that each Christian saint usually had his or her own particular name for their Christ, which was the Name of their HGA (Beloved Lord, Saviour, Master, Gracious Lord, etc.) For Mohammed, it was Allah, or perhaps “Allah, the Compassionate, the Merciful,” the phrase found consistently throughout the Koran. For Moses, it was YHVH, whom he encountered at Sinai. And today, the Born-agains have ‘Jesus,’ as the Catholics have Jesus Christ, the Eastern Orthodox have Christos Pantocrator, the Mormons have ‘The Lord’ – and so on.
A name is that by which we call another. It isn’t that other, but the other’s designation; even if the designation confirms itself by internal clues, such as gematria. A major part of the work of a Thelemite is to discover the Name of his or her HGA, because that Angel is the most intimate, essential and significant presence or reality in anyone’s life. Even using that formulation of words is risky, since it trespasses into an area of precise definitions that Aleister Crowley himself was loath to touch. What the Angel is to any one person, has to be discovered, and only by that person.
In reality the Name may be unspeakable. Anything that can be said by a human tongue and lips is a presentation on the physical plane of something rooted far beyond the physical. Its utterance is yet another symbol for the Unutterable.
But experience shows that because the HGA reveals itself in the most intimate of ways within us, a Name is important for calling it. And the first Name we divine, or work out, or intuit, may change as our own understanding deepens, and the relationship with the HGA becomes deeper.
But if the quest for this intimacy seems to be diverted by the emergence or re-emergence of Christian concepts or even Christian nomenclature, don’t reject this. Such things, while distasteful or painful to many people who have turned on their Christian past, are simply clues to the essential character of True Will. And as the nature of that True Will becomes clearer and more comprehensive, so does the relationship with the HGA itself begin to emerge from the murk and contradictions of a human life, with its roots in all that we are, and all that we have been.