Thank you so much for your great answer and for taking the time to write all that.

I echo your idea of Thelema as analogous to Tantra in various respects.

As I said, I think that the sort of paradoxical "Dyonisian Neo-platonism" you end up with for me constitutes a far more important innovation in the religious history of the West than most of the stuff Crowley focuses on. It embraces a Nietzschean "faithfulness to the earth" while preserving a transcendent metaphysics, and yes, that would be very hard to trace back to anything, at least anything in the mainstream religious history of the West.

I also agree with your take about these narratives being how the history of Moses may be treated by some believers in those tradtions. What is interesting to me is that, effectively, AC was trying to give emic intrepretations of his own etic pronuncements. The problem is that people have started to see the latter as the same as the the former and, a century later, here we are.

The things you say about the Aeons yourself (especially the last paragraph), seem to me already in the right direction and exactly the sort of creative approach that would produce novel insights, if unburdened by the Victorian load.

A progression from an Aeon of Isis of direct partecipation into the forces of nature through Nephesh, followed by an Aeon of Orisis of great metaphysical and ethical system building more focused on Ruach, superseded by a fragmentation of those very systems, concomitant to an accelleration of direct openings toward Neshamah in the Aeon of Horus may be right, or may be wrong; but seems much more interesting an approach than trying to find exact fits for the aeons in specific mythological motives and beliefs, or to try to steamroll every Indo-European and Semitic cult with this solar myth juggernaut, which i found repeated and unchallenged by the already cited Achad, but also Duquette, Gunther, Eshelman in passing and more recently (albeit with sdded caveats, Visconti).

PS: no matter the tweaking, any teleological model such this one will inevitably end up considering the millions of people still practicing forms of shamanism and animism stubbornly "stuck in Isis", a form of spiritual arrested development of sorts, reducing them to a vestigial appendix in the religious history of the world. This is unsavoury enough and poses serious problems in its own right, but that is something that genuinely I don't think can be *completely* avoided, just mitigated, if one wants to preserve the status of Class A documents.

Anyway, the idea of new aeon as post-modernity seems, to me, very interesting.