Liber 418 study group - 21st Aethyr: ASP

Aeon418

Aleister Crowley said:
ASP - Kether. (The Hierophant prepares the Candidate). The Vision of the Ineluctable Destiny. - This seems to be the Vision of God face to face that is the necessary ordeal for him who would pass the Abyss, as it were. A commission to be the prophet of the Æon arising is given to the Seer. The God is the Hierophant in the Ceremony of Magister Templi.
The Cry of the 21st Aethyr,
Which is Called ASP

1. A mighty wind rolls through all the Aethyr; there is a sense of absolute emptiness; no colour, no form, no substance. Only now and then there seem as it were, the shadows of great angels, swept along. No sound; there is something very remorseless about the wind, passionless, that is very terrible. In a way, it is nerve-shaking. It seems as if something kept on trying to open behind the wind, and just as it is about to open, the effort is exhausted. The wind is not cold or hot; there is no sense of any kind connected with it. One does not even feel it, for one is standing in front of it.

2. Now, the thing opens behind, just for a second, and I catch a glimpse of an avenue of pillars, and at the end a throne, supported by sphinxes. All this is black marble.

3. Now I seem to have gone through the wind, and to be standing before the throne; but he that sitteth thereon is invisible. Yet it is from him that all this desolation proceeds.

4. He is trying to make me understand by putting tastes in my mouth, very rapidly one after the other. Salt, honey, sugar, assafoetida, bitumen, honey again, some taste that I don't know at all; garlic, something very bitter like nux vomica, another taste, still more bitter; lemon, cloves, rose-leaves, honey again; the juice of some plant, like a dandelion, I think; honey again, salt, a taste something like phosphorus, honey, laurel, a very unpleasant taste which I don't know, coffee, then a burning taste, then a sour taste that I don't know. All these tastes issue from his eyes; he signals them.

5. I can see his eyes now. They are very round, with perfectly black pupils, perfectly white iris, and the cornea pale blue. The sense of desolation is so acute that I keep on trying to get away from the vision.

6. I told him that I could not understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going.

7. Now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. And now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm.

8. And now I hear the meaning of the muttering: I am he who was before the beginning, and in my desolation I cried aloud, saying, let me behold my countenance in the concave of the abyss. And I beheld, and lo! in the darkness of the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure.

9. Then I closed mine eye, that I might not behold it, and for this was it fixed. Now it is written that one glance of mine eye shall destroy it. And mine eye I dare not open, because of the foulness of the vision. Therefore do I gaze with these two eyes throughout the aeon. Is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that I may behold and destroy?

10. Now I take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. And the edge of the daggeris turned.

11. And tears drop from his eyes, and there is a mournful voice: So it hath been ever: so must it ever be! Though thou hast the strength of five bulls, thou shalt not avail in this.

12. And I said to him: Who shall avail? And he answered me: I know not. But the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. And thou shalt sharpen its edge seven times by the seven ordeals.

13. (One keeps on looking round to try to find something else because of the terror of it. But nothing changes at all. Nothing but the empty throne, and the eyes, and the avenue of pillars!)

14. And I said to him: O thou that art the first countenance before time; thou of whom it is written that "He, God, is one; He is the eternal one, without equal, son or companion. Nothing shall stand before His face"; all we have heard of thine infinite glory and holiness, of thy beauty and majesty, and behold! there is nothing but this abomination of desolation.

15. He speaks; I cannot hear a word; something about The Book of the Law. The answer is written in The Book of the Law, or something of that sort.

16. This is a long speech; all that I can hear is: From me pour down the fires of life and increase continually upon the earth. From me flow down the rivers of water and oil and wine. From me cometh forth the wind that beareth the seed of trees and flowers and fruits and all herbs upon its bosom. From me cometh forth the earth in her unspeakable variety. Yea! all cometh from me, naught cometh to me. Therefore am I lonely and horrible upon this unprofitable throne. Only those who accept nothing from me can bring anything to me.

17. (He goes on speaking again: I cannot hear a word. I may have got about a twentieth of what he said.) And I say to him: It was written that his name is Silence, but thou speakest continually.

18. And he answers: Nay, the muttering that thou hearest is not my voice. It is the voice of the ape.

19. (When I say that he answers, it means that it is the same voice. The being on the throne has not uttered a word.) I say: O thou ape that speakest for Him whose name is Silence, how shall I know that thou speakest truly His thought? And the muttering continues: Nor speaketh He nor thinketh, so that which I say is true, because I lie in speaking His thoughts.

20. He goes on, nothing stops him; and the muttering comes so fast that I cannot hear him at all.

21. Now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. And the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible.

22. I seek to go up close to the throne, and I am pushed back, because I cannot give the sign. I have given all the signs I know and am entitled to, and I have tried to give the sign that I know and am not entitled to, but have not the necessary appurtenance; and even if I had, it would be useless; for there are two more signs necessary.

23. I find that I was wrong in suggesting that a Master of the Temple had a right to enter the temple of a Magus or an Ipsissimus. On the contrary, the rule that holds below, holds also above. The higher you go, the greater is the distance from one grade to another.

24. I am being slowly pushed backwards down the avenue, out into the wind. And this time I am caught up by the wind and whirled away down it like a dead leaf.

25. And a great Angel sweeps through the wind, and catches hold of me, and bears me up against it; and he sets me down on the hither side of the wind, and he whispers in my ear: Go thou forth into the world, O thrice and four times blessed who hast gazed upon the horror of the loneliness of The First. No man shall look upon his face and live. And thou hast seen his eyes, and understood his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. Go, therefore, and rejoice, for thou art the prophet of the Aeon arising, wherein He is not.

26. Give thou praise unto thy lady Nuit, and unto her lord Hadit, that are for thee and thy bride, and the winners of the ordeal X.

27. And with that we are come to the wall of the Aethyr, and there is a little narrow gate, and he pushes me through it, and I am suddenly in the desert.

The Desert, near Bou Sada.
November 29, 1909. 1:30 - 2:50 p.m.
Plain text versions of Liber 418 with Crowley's footnotes:

http://www.sacred-texts.com/oto/418/418.htm
http://hermetic.com/crowley/the-vision-and-the-voice/

Liber 418 in PDF format with images:

http://www.bibliotecapleyades.net/cr...s/Liber418.pdf
 

smw

I might have to try and shake that one off today, all that swirling windy desolation:( and the eyes thing....eye of the destroyer and trying to cut off eyelids....

I kind of wonder though if this is an illusion, what you fear might be there, nothingness and emptiness.
 

Aeon418

I kind of wonder though if this is an illusion, what you fear might be there, nothingness and emptiness.
This aethyr reminds me very much of this famous scene.

https://www.youtube.com/watch?v=YWyCCJ6B2WE

Maybe we all have to discover this about ourselves before we can step beyond Yetzirah into Briah. (ASP corresponds to Kether in Yetzirah. The root of thought?) All that we 'think' we are may be nothing more than the muttering of the Ape. :(

In section 10 Crowley tries to do what we all do by whipping out his trusty Dagger. But the dagger is Air = the intellect/mind. No joy there then. :(

But.....

"And I said to him: Who shall avail? And he answered me: I know not."

A simple admission of ignorance? :confused: Or a straightforward answer? :)
 

Aeon418

21st Aethyr: ASP. Pronounced "Ah-ess-pay" in the Golden Dawn dialect.

Kether in Yetzirah.

A = Taurus, Vau, V The Hierophant.

S = Gemini, Zain, VI The Lovers.

P = Cancer, Cheth, VII The Chariot.

Vau(6) + Zain(7) + Cheth(8) = 21

21 = AHIH (Eheieh - I AM), the Divine name of Kether. This is what is behind the invisible presence on the throne in this vision. But it ain't the one doing all the talking. That is merely the Ape (the monkey mind) of Atu I. This would seem to be the refutation of Descartes famous philosophical proposition, Cogito ergo sum "I think, therefore I am."
We might rephrase it as "I think, therefore Eheieh?" The answer in this vision is no! "There is nothing but this abomination of desolation."

At some point Crowley changed the astrological attribution of the Enochian letter P (Mals) to Leo (instead of the traditional Cancer). This changes the gematria of ASP from 21 to 22. In one sense this number is said to express the accursed Dyad and the Shells (Qliphoth). Essentially it's like airy Gemini at it's worst, a theme which seems to dominate this vision.

The other two signs/cards don't seem to feature as strongly as Gemini/The Lovers. But this vision may be viewed as a lesson from the Hierophant - The Inner Teacher. A Cancer/Chariot theme is also evident in this vision where the 'seeming' blockage or dead-end described here is also the solution and the way forward. Being aware of his plight, the eyes begin to shed tears. Little drops of water in this airy, desolate place. Water = Briah. :)

"The Aspiration to become a Master is rooted in the Trance of Sorrow"

[Crowley's own observations on the letters of ASP aren't worth the paper they are written on due to his mistaking the middle letter S for Virgo instead of Gemini. :rolleyes:]
 

smw

aethyr said:
9. Then I closed mine eye, that I might not behold it, and for this was it fixed. Now it is written that one glance of mine eye shall destroy it. And mine eye I dare not open, because of the foulness of the vision. Therefore do I gaze with these two eyes throughout the aeon. Is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that I may behold and destroy?

This sounds like elements of the Hindu God Shiva with his destructive third eye that can burn up the world, or in this case maybe the illusion. Perhaps the way to this is accessing the divine feminine balancing aspect of Shakti, which may (or not?) correspond to Crowley's own inner perceptions or eye, rather than taking external practical action.

I saw a reference to Shiva and Shakti as the twins too which seems in keeping.
 

smw

This sounds like elements of the Hindu God Shiva with his destructive third eye that can burn up the world, or in this case maybe the illusion. Perhaps the way to this is accessing the divine feminine balancing aspect of Shakti, which may (or not?) correspond to Crowley's own inner perceptions or eye, rather than taking external practical action.

I saw a reference to Shiva and Shakti as the twins too which seems in keeping.

Aethry said:
12. And I said to him: Who shall avail? And he answered me: I know not. But the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. And thou shalt sharpen its edge seven times by the

I might be stretching things, maybe this is something to do with Babalon, (related to seven) and likewise a feminine counterpart like Shakti... also the reference to the way forward being the watery Binah (the Great Mother) tears.
 

Aeon418

This sounds like elements of the Hindu God Shiva with his destructive third eye that can burn up the world, or in this case maybe the illusion.

Yes. It may also be linked to the Macroprosopos (Greater Countenance) and Microprosopos (Lesser Countenance) of traditional Kabbalism. The former is said to have a single eye that sees all. But in this vision the 'Third Eye' is closed. The invisible figure on the throne has two eyes, which may indicate dualistic perception. This would seem to fit in with this being a vision of Kether, but only in Yetzirah. Even though we are high on the Tree of Life, we're still only on the plane of the dualistic intellect.

I suspect that if we could get beyond the intellect and see the invisible figure on the throne it would look something like this:
http://www.bibliotecapleyades.net/crowley/tarot_images/highpriestessa.jpg (Note the 'lemiscate' around the eyes!)
But she is the Eternal Virgin because she can never be "violated" by the dualistic intellect, and that's we can't see her in this vision.

Perhaps if the invisible figure closed his eyes for a moment, his 'Eye' would open.
https://sites.google.com/site/truthaboutaa/_/rsrc/1367167452702/home/EyeTri[1].gif

The Eye in the Triangle = 73. (Ayin/Eye/The Devil = 70. Triangle = 3) This is the same value as the Hebrew letter Gimel (GML=73), which is the letter of, II The Priestess.
 

Aeon418

I might be stretching things, maybe this is something to do with Babalon, (related to seven) and likewise a feminine counterpart like Shakti... also the reference to the way forward being the watery Binah (the Great Mother) tears.

Crowley would have been familiar with the Dagger of Penance from his Golden Dawn days. In the 5=6 ceremony it was used to mark the candidate for initiation with the 'stigmata' of the crucified Jesus. Brow, feet, left and right hands, and the heart makes five wounds. But here the emphasis is on seven. This would suggest that the initiation is of a higher order.

The stigmata in this intiation to Binah may be the seven chakrah's (the seven courses of the soul?). Instead of a microcosmic crucifixion of the personality with 5 wounds (as in the 5=6), here we a have the preparation for the draining of the life blood into the macrocosmic Cup of Seven. For the Grail that caught the blood of Jesus in the Tiphareth initiation, is now the Cup of Babalon in the intiation to Binah.
Liber Cheth said:
2. Thou shalt drain out thy blood that is thy life into the golden cup of her fornication.
3. Thou shalt mingle thy life with the universal life. Thou shalt keep not back one drop.
 

Aeon418

1. The “mighty wind” is symbolic of the airy, Ruach - mind. Everything here is an abstraction. There is nothing sensual or tactile here. Neither is there feeling or passion.

2. The veil of the airy-mind parts for a moment and reveals an empty, black throne. The lights may be on, but nobody is home. This is symbolically the center of what we ‘ordinarily’ assume to be ourselves. Not quite what we were expecting, right?

3. Crowley is brought directly before the empty throne of the intellect-mind. But something invisible is sitting on the mind-throne. Why invisible? Maybe because it is not part of the airy-intellect.

4. The invisible presence tries to communicate directly with Crowley using a sensory ‘taste language’. But Crowley can’t understand it. Instead he proceeds to translate every taste into an unreal shadow form – i.e. Names! But as we told in the Tao Te Ching, “The Name is not the Thing named.” Almost without realizing it, Crowley gives us a graphic example of the central problem of this Aethyr.

5. The ‘eyes’ represent a dualistic perspective. Direct contact didn’t work. So we’re going to have to have to make do with something else. But as Crowley comments, the pale blue of the cornea suggests a lack warmth. This may be symbolic of the intellects reaction to those things which are beyond it.

6. Crowley complains that he can’t understand (He’s on his way to Binah – Understanding.), so the invisible being sets up a humming – a vibration! This alternating, back and forth motion may help bridge the gap between the Invisible being and the Ruach-mind.

7. The scene begins to change. The colours suggest Nuit and Ra-Hoor-Khuit.

8. Unfortunately the message that comes through still has to be translated into the native language of the Ruach-mind – Speech. What it presents is sort of like the apex of Old Aeon views of deity. A monotheistic deity, who creates duality via reflection. https://upload.wikimedia.org/wikipedia/en/thumb/3/31/Sealsolomon.jpg/220px-Sealsolomon.jpg I suppose it was the best ‘intellectual model’ that could be formed to represent something beyond the intellect. But does not Levi’s drawing look like a single eye with the lids closed? ;)

9. If the lids were removed it would reveal the ‘All seeing Eye’, and not the imperfect vision of duality.

10. Crowley tries to accomplish the task with the dagger. The weapon of Air/Mind itself, and predictably fails. You can’t reason your way through this problem!

11. The ‘dualistic eyes’ begin to shed tears. This is the water of Briah, which is Unity. This is the answer! But Crowley is warned that the K&C of HGA is not the final solution. The strength of five bulls is V.V.V.V.V. These are the initials of the Being that Crowley believed was his HGA at that time. (Hang on a minute! Crowley claimed that his HGA was Aiwass. True, but it’s not a contradiction. ;)) Upon attaining to Mastership Crowley took a motto with the initials V.V.V.V.V.. In a way this resembles the old custom of the wife who takes the husbands name.

12. The answer: “I know not”, sounds like a admission of ignorance. But ‘not’ may indicate Nuit.

13. Nothing changes here because Change is Love. And their ain’t no love here in this airy place.

14. Crowley complains that this is not what he expected to find. And who can blame him?

15. Crowley claims that this answer in The Book of the Law was the 0 = 2 formula. In the ontology of Thelema there is no pre-existing One who creates everything out of his own substance. This is the snare that trapped the Old Aeon theologies. Even the intellectual brilliance of the Jewish Kabbalists couldn’t avoid it. As they jumped through tortuous mental hoops in efforts to explain their deity as Nothing (AIN), it still turned out to be the original One they were trying to escape from. Yet another case of trying to remove the lids from the Eye with the dagger!

16. Fire, Water, Air, Earth. IHVH – Jehovah the demiurge. The mind is the demiurge in relation to the individual.

17. Truth is communicated in Silence. But this guy can’t shut up!

18. The Ape is doing all the talking.

19. He mocks the Silence with continual Speech because speech is dualistic. Because the being on throne is silent that Ape must speak truly, but only within the limits set by language. But that’s what the mind has to work with.

20. More chattering monkey mind as the Ruach begins to reassert itself.

21. The vision draws to a close the setting reverts to what it was before.

22. Crowley tries to give the Signs of the Grades up to 8=3, but he does not have the “necessary appurtenance”? I think this means that even though he knew the Sign of Mater Triumphans 8=3, inwardly he wasn’t yet a Master of the Temple.

23. More signs that the thinking mind is coming back. Crowley begins to ponder the grades. If you follow the numerical designations of the grades (1=10, 2=9, etc.) the individual numbers begin with greater gaps that shrink the closer you get to Tiphareth. But after that point the gap between numbers begins to increase again. This is meant to represent the “distance” between the grades.

24. Crowley is pushed back into his own Ruach and caught up by the wind of his own thoughts.

25. But an Angel appears and catches him. Is this his own HGA given form by his mind? Crowley is charged with being the Prophet of the New Aeon in which the One he just encountered is Not. The New Aeon consciousness expands beyond the lonely summit of Yetzirah to Briah, which is our next stop. Thrice and four times blessed? 3 + 4 = 7. The crossing paths of Gimel and Daleth – II The Priestess and the III Empress. He has the ‘favour of the Lady’ and may continue on his journey.

26. Compare with Liber AL III:22. Images are distinct from the reality they represent. But you can’t run before you can walk. So images may be useful until you no longer needs them when direct experience is obtained.

27. I wonder if the little narrow gate is the Path of Daleth. Crowley gets shoved out of the Supernal Triad and is back home in normal consciousness.