D. The versified paraphrase of the hieroglyphs on the Stele being ready, Aiwaz allowed me to insert these later, so as to save time. "Save time"? Why the rush? As someone else pointed out in another thread, it sure as hell doesn't take an hour to read each chapter out loud -- even going quite slowly -- so "Aiwass" certainly wasn't trying to conserve on time to make the dictation fit an hour.
There are so many fishy details to this "reception" story.
I agree with this in the practical sense. However, such Instructions can be easily misconstrued (saying it would have been 'surgery-like' careful, even if mindful of the time), and we really don't know how fast Crowley wrote (or did I manage to forget that detail somewhere?).
If I were writing it, it would have probably taken me three hours per chapter. There would have been an instruction somewhere saying, "Don't type this to save time. Leave your laptop with Rose. We want handwriting!"
there's no reason that someone couldn't choose to disclose to others the rituals he uses to invoke his HGA or the names he chooses to give his HGA.
That type of information generally is not handed out to just anyone.
It seems pertinent to consider who Rose was in Crowley's opinion, and why he would tell her his keys to the Holy of Holies.
Also, there is a certain level of aptitude required to Work such Magick.
The real contradiction is the consistent way Crowley defines the HGA as the True Self of an individual, compared with instances like Rose -- and then later Elaine Simpson, apparently -- "invoking" Aiwass. It really strains credulity to think that someone's "True Self" can be invoked by someone else.
Elaine Simpson in Crowley's view is also worth questioning.
In all honesty, there are only so many ways in which communicating directly with someone else's HGA is even possible, and those ways require an 'accomplished' level of Attainment.
The best conclusion, as ever, is that Aiwass wasn't an HGA in the sense of the term that Crowley used in his technical instructions throughout his career. Aiwass was something else -- possibly even a deliberate fabrication -- that Crowley just decided to call an HGA.
I'm going to append MWT again, for context. The reason I am doing so, is to point to the fact that Crowley maintained up until 1943, and presumably until his death (though Liber Aleph may state otherwise) that he perceived the HGA as such: "But do remember this, above all else; they are objective, not subjective, or I should not waste good Magick on them."
Surely he did wrestle with the concept, and I understand why he did. I'm not certain that Aiwass is/was a fabrication of Crowley's. An HGA can appear to take on many forms, as it were. That Crowley would hold a viewpoint that it is an objective phenomenon even until his death (assumedly), or at least until 1943, post Ipsissimus, is very telling. In fact, that he would maintain that viewpoint after attaining Magister Templi fully is also worthy of note.
Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent one one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves. I want you to understand that a goddess like Astarte, Astaroth, Cotytto, Aphrodite, Hathoor, Venus, are not merely aspects of the planet;* they are separate individuals who have been identified with each other, and attributed to Venus merely because the salient feature in their character approximates to this ideal.
Now then, it is simple to answer the question of their development, their growing old and dying; for, being of the same order of Nature as we are ourselves, almost anything which is true of us is true also of them.
* "Venus" is, of course, a "thing-in-itself;" the planet merely one case of the idea.
I have tended rather to elaborate this theme, because of the one personally important question which arises in more recent letters; for I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term "Higher Self" implies "a damnable heresy and a dangerous delusion."
It it were not so, there would be no point in The Sacred Magic of Abramelin the Mage.
Apart from any theoretical speculation, my Sammasiti and analytical work has never led to so much as a hint of the existence of the Guardian Angel. He is not to be found by any exploration of oneself. It is true that the process of analysis leads finally to the realization of oneself as no more than a point of view indistinguishable in itself from any other point of view; but the Holy Guardian Angel is in precisely the same position. However close may be the identities in millions of ways, no complete identification is ever obtainable.
But do remember this, above all else; they are objective, not subjective, or I should not waste good Magick on them.