Liber DCCC

vel

Sub figura קשת

Publication in Class C

On the Veil of Qesheh; IT's Nature and IT's Ordeal

by

Frater Zephyros

Do what thou wilt shall be the whole of the Law.

DE VIRTUTE CHIRURGICA

Know that the Cult of the Slave Gods is a Device of those Black Brothers.  All that stagnateth is thereof, and thence cometh not Stability, but Putrefaction.  Endure not thou the static Standards either in Thought or in Action Resist not even the Change that is the Rottenness of Choronzon, but rather speed it, so that the elements may combine by Love under Will.  Since the Black Brothers and their Cults set themselves against Change, do thou break them asunder.  Yea, though of bad come worse, continue in that Way; for it is as if thou didst open an Abscess, the first Effect being noisome exceedingly, but the last Cleanness.  Heed not then, whoso crieth Anarchy, and Immorality, and Heresy against thee, and feareth to destroy Abuse lest worse Things come of it.  For the Will of the Universe in its Wholeness is to Truth, and thou dost well to purge it from its Constiveness.  For it is written that there is no bond that can unite the Divided by Love, so that only those Complexes which are in Truth Simplicities, being built Cell by Cell unto an Unity by Virtue of Love under Will, are worthy to endure in their Progression.   Liber Aleph Cap. 105

Qesheth is a composite word that starts with the letter Qoph, attributed to the Moon Atu of the Holy Tarot.  The Moon in and of itself is a gateway, clearly depicted on the card itself; but it's a gateway to the Qliphoth.  Note that this word also starts with the letter Qoph.  And the word Qliphoth enumerates to 620, which reduces to 8, while Qoph itself enumerates to 186, which reduces to 15 and as the 15th Atu, represents the path that leads from Tiphareth to Hod.

"Nothing is a secret key of this law.  Sixty-one the Jews call it; I call it eight, eighty, four hundred & eighteen."  AL I.46 

There are three veils on the Tree-of-Life, three chasms to annihilation or to Nothing (non-existence) as the entire nature of our work is grouped in triads.  Crosses and circles may be the symbols of Our Order, but triads are among its marks of distinction.  Yet so many are obsessed with the goal and they seem to have forgotten the path itself.  Certainly the lofty success of piercing the Veil of Paroketh or crossing the Abyss heaps many blue ribbons and congratulations.  And even before Qesheth is the Nadir of experience that arouses the Aspiration.  But there’s much to be said for this often overlooked milestone in the development of a Magickal career.

Qesheth, like Paroketh, is named by using the Hebrew letters that are placed in that part of the tree.  In this particular case, we have Qoph, Shin and Tau.  These three letters total 800, which reduces to 80 (Peh, translated as Mouth/Chasm and is the place where the Aspirant is positioned to traverse the Veil of Paroketh) and 8 by Gematria.  Notice that only the left side of the Tree is used in drawing the letters for this name.  And in actuality, it’s the ascent from Yesod (Grade of Zelator) to Hod (Grade of Practicus) the eighth Sephira, on the left pillar of the Tree that is the mark of its successful traversal.

Having attained Yesod, the Zelator being trained in the reception of impressions from the Neophyte period, receives the full onrush of the Sun from Tiphareth.  The consciousness of the Zelator is entirely Lunar in its ‘full’ phase, and with all the connotations that go with that.  Among these impressions are many that present real information and many that are quite illusory.  The mix overall is quite illusory and the separation of the real from the unreal is the work of the weapon of that Grade.

Even to others, this will seem as a schizophrenia and one may even attract and acquire an entourage of the socially maladroit as the aura of the Aspirant is at this point, encountering the Ordeal of Choronzon.  This is the setup for the traversal of the Abyss.  The ego becomes hyper-inflated at this point in that its presence begins to loom large.  Enemies and rogues are forced out of the shadows as the solar part of the consciousness is burning so brightly.

Ultimately, this whole construct begins to fall in on itself.  The Aspirant begins to see all the reactionary impulses that are part of his or her psychic structure and they are allowed to be quashed in the light of this overwhelming solar force.  The dynamic of zeal that at first brought a pompous brashness, slowly brings about a confident quiet.  And this ‘lesser’-Abyss is a milestone of attainment as the Aspirant becomes initiated into the Astral Triad.  As a natural process, this should develop for all who reach the Grade.

There is evidence to say that this is also a point of failure.  One could dwell here, conceivably for quite some time.  It is a veil with its own unique contribution to the journey of Initiation; especially as it is the veil that connects Yesod to Da’ath.  One could easily slip into the chaotic nature of the Qliphotic side of the Tree and become fully enamored of its glamour.  The force of one’s Aspiration as in the calling of Pan’s flute are the markers that will keep the Aspirant on course.

As discussed in my article:  A Zelator’s Aphorisms, unlike the egoity of the Neophyte, the Zelator begins to fashion a more perfected ego.  It’s where one’s zeal will come from; it’s the finding of one’s own voice, which is the beginning of the Asar Un Nefer process.  The Zelator in Yesod, now has an unobstructed view of Tiphareth; with perhaps, the exception that the Veil of Qesheth still looms.  This is confronted in period of chaos that is a part of a natural unfurling of one's Initiatory path, and that is the watery nature of the veil; leaving a rainbow after the storm. 

It may seem as it one's internal world is swallowing up one's external world.  Rather, one is beginning to nurture their union on the plane of the Ruach.  Note that the Rainbow represents Nuit and is even in the shape that she is posited in the Stele of Revealing.  Nuit is ‘Not-I’ or the outer world.  And one's inner zeal needs to manifest there, as the outer world must be taken internally, producing the chaos, as is the nature of the outer world.  This period may be marked by feelings of losing control over one's self and one's life.  It may even manifest with a loss of control that could find one as if tossed to the wind.

Beyond the veil, the goal is to get that much closer to the Sun and be standing on the intersection of Sameck and Peh as a Dominus Liminis.  This position has been prepared for by the Aspirant, even since the first Star Ruby at the beginning of one's Magickal career.  Having at this point, balanced the psyche by employing the four Elemental Weapons; all that would be left would be to light the Magick Lamp and invoke one's Holy Guardian Angel.

"I am the flame that burns in every heart of man, and in the core of every star.  I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death."  AL II.6

Now, if the Angel is the heart of the individual, the Angel is the center of one’s being, where dwells Hadit as its inmost center.  The red gleam in Hadit's eyes would then be the red circle (dot) in the middle of Nuit's Star, of which star is Hadit as shown in the following complementary verses:

"My number is 11, as all their numbers who are of us.  The Five Pointed Star, with a Circle in the Middle, & the circle is Red.  My colour is black to the blind, but the blue & gold are seen of the seeing.  Also I have a secret glory for them that love me."  AL I.60

"Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my spangles are purple & green."  AL II.50

Notice also, the Blue and Gold in both verses; that “blue & gold” that is “seen of the seeing” is Hadit, who is “Blue” (interestingly enough, the color that the Hindu deities are depicted in) consistently, yet shows up as “gold in the light of my bride;” gold, the color of the Sun and Tiphareth (center of the Tree-of-Life and the sixth Sephira; 6 being the only perfect number on the Tree) when united with Nuit (manifest as Ra-Hoor-Khuit).  Also note the verse numbers, 60 and 50 along with the following verse:

"I am Nuit, and my word is six and fifty."  AL I.24

Would not word be the Logos...Hadit united with Nuit, the golden Ra-Hoor-Khuit?  There's a leap from 6 to 60, but both sets of numbers qabalistically gives us 11.  Thinking more about the union of Nuit and Hadit and their resultant "Word," we can also consider some of Crowley’s teachings as related to us through Kenneth Grant, who writes:

"Only through intimate communion with his Angel can man learn the Word of his Will, and having learnt it, proceed to fulfill it, for once a man has entered into full communion with his Angel, no power on earth can turn him from the performance of his Will."

-and-

"Crowley insists that it is impossible to do one's will until the Name has been communicated.  This is the meaning of the old texts that declare God and his Name to be One.  The Name is the secret self of each man and woman.  The aspiration required to establish contact with the True Self, the Angel, must be so utterly one-pointed--as in Crowley's case--that no mundane considerations whatsoever can stand in the way of its attainment."

Crowley notes in MITP that the one thing all the great sages have in common is genius, though their doctrines differ widely.  But I say that another thing they have in common is the fact that they stood up and said:  "Look at me, I have something to say and this is what it is..."  The Gnostic Jesus said:  "That which you have within yourself will save you, if you bring it forth from yourself.  If that which you have within you is not brought forth, it will destroy you."

This Word especially in light of the teachings of AL, is our inmost heart.  And we must learn how to create the flow to bring it forth.  This starts for the Probationer with the flinging forth of Pentagrams in the Star Ruby and the recitation of holy books.

But it is original Gnosis that proves contact with the inner planes, new Gnosis brought forth philanthropically out of love for humanity and in adoration of Nuit that even gives us the idea of the presence of the Secret Chiefs.  This begins with a certain level of prophecy that belongs to the plane that connects Hod with Netzach; the Tower Atu, Peh, the Hebrew letter that translates as 'mouth' and the organ of speech.

Public speaking shows brilliantly, the burning of one’s lamp that will ultimately induct the current to bring forth your Word, your Logos.  This begins even in the heart of your creativity.  It is that naked reception of sunlight that will precipitate that attack of Choronzic forces that will enable you to rend the Veil of Queseth.  From there, onto the plane of prophecy, which itself requires a skeptical approach to objectivity and balance.  For more on this, see:  Pretenders to Prophecy.  

But the Veil is a "false veil" as we learn in the sixth point of the Task of the Philosophus: "...but beware, for that it is but the false veil of the moon that hangs beneath the sun."  What does Crowley mean by this?  Certainly, the connection with Da'ath, the "false crown", gives us a clue.  And if we note that the Zelator is told that he or she is making a first departure from the Middle Pillar, at some point during the Zelator's career, this false veil is pierced and yet it is but the bow (extended when the arrow is drawn to comprehend the whole of the Ruach) and not the arrow that will pierce Paroketh.  Even one is still wrapped up in the veil as a Philosophus.

Ultimately, a lamp is lit by the Dominus Liminus and the arrow is shot from Yesod to provide the momentum for the Angel as the Exempt Adept approaches the Abyss.  The Initiate of this Grade is told to humble him or herself exceeding, being the opposite of that sun-drenched egoity that is the zeal of the Zelator.  It's as if one is set up to be cut down.  Note, one can not abandon what one has never attained. 

Emotions are 'obsessions' in a sense.  The Buddhists have named these 'trances' and contemporary quantum science teaches that the emotions are the first source of knowledge.  This knowledge generates from the body, initially and foundationally, the root source of the integrity (or the integral nature; how we're put together) of our cognitive faculties, which even formulate the physical.  The intellect is actually secondary. 

This is the all electro-magnetic or Aethyric body, which means it generates quantum particles in an electro-chemical matrix.  Our thoughts control this Aethyric medium, yet of course, its so much more than what the Solipsists are capable of recognizing, as even the uniqueness of the consciousness of each and every 'thing' in the Universe all blends into the One.  Please reference the Emerald Tablet for the greatest expression of this message.

Our emotions are our servants as is the intellect and the body itself.  This dance of life is one of constant change and transformation.  This is the Truth; the nature of the work of this Sagittarian Manifestation.  The Adoration of Nuit is what takes us outside ourselves to this dance.  And we observe the physical vehicle (the Assiah body) to be the very root

of stability...a dance of constant change.  And so as the Emerald Tablet informs us, change equals stability.  We then find the true nature of this dance; it's secret deep in the heart of the mystery of the Rosy Cross.

If we see this dance as a trance or obsession, then we come to the nature of Neptune[1] and the Piscean Aeon.  Here the work is to discover the dream of life in its actual reality, to make it manifest.  But dreaminess creates the 'sleep' and so we must learn to dream consciously.  That doesn't necessarily imply that we must learn to wake up in our dreams, though that can be a part of a practical program.  Our daydreaming in the stream of consciousness that is our moment-to-moment consciousness is generated by the very heart (pun) of our being, the Sun in us, reflected by the Moon. 

Indeed to gain this control of our streaming thoughts, moving past the mirror or Astral Plane, which lies at the foundation of our consciousness, is the nature of the Zelator's work.  The Wake World teaches us that some people can remain in the house of the Moon forever, trapped in the reflection of the Sun.  Remember, the Nightside of the Tree-of-Life reaches down even into Malkuth.  So it is a perfect teaching in that the first chapter of Liber LXV tells us to get beyond this. ("I who am the image of an image say this.")

[BTW: The Aeon of Horus is that current of force and fire that is both the correction of the Piscean path, that it's work might be completed; a very large subject (All but destroyed by the Roman emperor, Constantine, the true Anti-Christ, though Hitler also brought about a certain psychic disruption to the human current, the Aethyr.  Yet Constantine's damage was far more subtle; another large subject.), and it is the herald for the Aeon of Aquarius, when all the world will know that the Truth is to be found in each of us individually.  It lies inside the very Khabs; it is Hadit, that changeless part of ourselves.]

Again, the Zelator Oath is about getting control of the foundation of one's being.  This comes from this emotional knowledge, as it is the primary source of what informs our being.  In the Neophyte period, one gets control of the nature and powers one's being by mastering the Astral Plane, a manifestation of this root source of our being and that reflects our dreaming and daydreaming as the Moon reflects the light of the Sun.

As a Zelator, we can now delve a little deeper, to its emotional fabric and strive to comprehend the messages it sends to us.  The impressions gleaned in the Neophyte period are now scrutinized.  And of course, the work of the Knife is to begin to separate out impressions; to begin to generate the intellect as a filtering process for those impressions that will serve us in our Aspiration, until one's focus in life is singular (Samadhi) or One.

In addition to everything else I’ve told you, the Zelator also masters his or her ‘Automatic Consciousness.’  This comes from monitoring the stream of thoughts that are the impressions that the Knife cuts into.  And there are several ways to think of the Automatic Consciousness, besides the quality of your stream of thoughts.

It can also be the way you respond to real-life situations that require instantaneous and spontaneous responses; being able to do this successfully, with perhaps, a bit of luck on your side as well.  And it can also be the way you respond to your own internal impulses, especially in how you may direct or control the flow of those impulses; and subsequently, how you respond to the nature of these impulses and how you existentially accept that which is of your nature.  This includes the work of your shadow.

This is the Bhakti that your work as a Zelator in both the A.'.A.'. and the Order of Thelema will lay a foundation for.  By the time you are a Philosophus, you will have become marvelously prepared and empowered to practice the actual Bhakti Yoga in a way that you are presently preparing for.  You must now assume the role of true Discipleship and further constrain yourself to your Task.  This is the 'discipline' (note the root of discipline and discipleship is identical) that you must take on.  You will see in the section MMM of HHH, an important operation to further this preparation.

Choronzon of course, is at play here as the intellect will necessarily bring us down a plethora of roads as it builds a life its own.  This is why later on, the destruction of thought is an important part of the A.'.A.'. program.  (Remember the chant of the Babe of the Abyss:  In nomine Babalon.  Amen.  Restriction unto Choronzon.) But first we must have these thoughts and train the intellect to serve the emotions as discussed above.  And so in part, Choronzon must be indulged.  Remember, Choronzon on this plane is simply the latest manifestation of your Nephesch, which was a manifestation of your Vampire.  The Ordeal evolves as one continuous thread in your Initiation.  It is the sand in the oyster that creates the pearl (part of the mystery of the Rosy Cross).

The translation of the name Choronzon is found in the division of its three[2] syllables: Cor On Zon, which means ‘numbers made form.’ This is found echoing ancient Greek philosophy noting that the world of numbers that doesn’t exist in any way other than as an ideal. Numbers are then, ideals and precede creation, as all forms are the works of numbers.  This idea is also inherent in the Enochian system.[3]  Choronzon as seen from above the abyss would just be the point of transformation, a creator god if you like, as he from just below, would be the almighty that apparently could give you anything for your obedience and submission.

The reason why Governors are found on the Spirit Table is due to the fact that Spirit is an element despite its ranking higher that the usual Fire and Water, et al as delineated by the Pentagram. Spirit, though not really well known is some how the space in which the elements reside; frequently referred to as the Akasha or Aethyr.   The Abyss marks the end of the elements and beyond the Abyss the elemental world does not exist.  It is the domain of the Trinity, the Supernal Triad.  The name of the first Governor is Lexarph => L ex arp = Conquering the one.  And the one here is the Exempt Adept, the one that has gathered all to a unity. The Abyss is the breaking of the sound circle of unity, because that unity isn’t ALL even if it contains everything that is concrete. 

There's something about the obsession with the ALL that seems also important for the Zelator.  This is connected with the purity of the letters of the Spirit Table and that the obsession with the ALL must be ultimately broken by the Exempt Adept.  And this is on a lower plane, what should be experienced as a piercing the Veil of Qesheth.  The journey then, distinctly turns inward as never before.  And the one on one experience with the approach to the Angel becomes the primary focus.  We are no longer held bound by the alienating influence of the world around us that keeps us mindless to the nature of self.

The Trickster/Pan will also have his play here as Pan, who is also the Guardian of the Abyss.  Note, the Bachae were women who tore their victims to shreds.  They held the pine-cones of Pan atop their staffs.  This brings in the successful crossing of the Abyss and the idea of Nuit (Binah, the City of the Pyramids), also called the Guardian of the Abyss.  And of course, Liber AL also teaches us that reason (intellect) is a lie...that is especially true when regarding the intellect in and of itself...that plethora of roads.

This whole experience as described above is a delineation of the process of pushing through the Veil of Qesheth.  Perhaps even a drawing of the bow (Qesheth being both the bow and the string, this suggests geometrically, a field of action contained within it.) from which ultimately, the arrow (Sagittarius) will shoot.  It's momentum will eventually push the Angel, forcing the Exempt Adept through the Abyss.  So the whole experience of Qesheth can be understood as a reflection of the Abyss experience, but on a lower plane.

The following note by Crowley from Liber 418 provides more insight on this.  We have here really, a description of the Abyss experience.  It should be easy to see the manner in which this is reflected into Yesod.  Even to Malkuth, but that is an issue for the Practicus.  If this essay is not apparent at the outset, experience will eventually foster a better understanding.

NOTE BY SCRIBE

(From the 10th Aethyr ZAX)

Almost from the beginning of the ceremony was the Scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent.

All the time he had a sense of being protected from Choronzon, and this sense of security prevented his knowing fear.

Several times did the Scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. For himself, he knoweth not the words of the curse.

Also is it meet to record in this place that the Scribe several times whistled in a Magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat.

Now knoweth the Scribe that he was wrong in holding much converse with the demon; for Choronzon, in the confusion and chaos of his thought, is much terrified by silence. And by silence can he be brought to obey.

For cunningly doth he talk of many things, going from subject to subject, and thus he misleadeth the wary into argument with him. And though Choronzon be easily beaten in argument, yet, by disturbing the attention of him who would command him, doth he gain the victory.

For Choronzon feareth of all things concentration and silence: he therefore who would command him should will in silence: thus is he brought to obey.

This the Scribe knoweth; for that since the obtaining of the Accursed Tenth Aethyr, he hath held converse with Choronzon. And unexpectedly did he obtain the information he sought after having long refused to answer the demon's speeches.

Choronzon is dispersion[4]; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another.

The account of the further dealings of Choronzon with the Scribe will be found in the Record of Omnia Vincam[5].

Appendix

CAOSGO; The Soul of the Earth.

The call of Caosgo

SIIEOUN; NA veiiti cores dalapi fi ontu ragios sas meontu lap fegir set-an ounna hapstal.
Ol-meth dagiliath pe rogun da uet na quasi.
Gedianu po vethika cors da pil, pet vinu saioun da houerz quat, Kle, of, sap zami.
CAOSGO; sai od seg, LI od DA, mineth od vaioun no-g se AF bi reth.
Tol vatva, tol ham, tol belitin des atienu cores; sep si saiiouno.

Great unknown; from the Trinity comes the numbers dressed up, whirling and settling as no one;
believed and asserting, for this showcase requires an all-pervading truth.
The blinding Unity; the works of the Holy child, are but the robes which creates the olives.
Descendance divides the unmade such as the foundation;
going to pray in Temple for that which elucidates creation, time, strength and the Star of war.
Earth, thou light and heavy, The One and the Third, deception and truth becomes and are not, as the voice of the AF is heard.
All beasts, all creatures, all humans accepts the works of the numbers; The Star stops up at our Temple.

The Table of LNMA

This tablet is made up by a call of it own, it goes:

“Opdo iinta ozreco n torgl zsami nakpe ol ta cozldo.
Tak ol na perizod onaca brizuL.
Mardani cop l medona parda kita blonzo p.”

The animating spirit of the Earth, who will be referred to as Caosgo of the
Worldspirit, is encased within the core of the planet behind a double
barrier. Outside the core remains the lower part of Her known as Babalon.
Babalon is associated with the Tablet of GNM from the QVYD material and the
names found therein:

The tablet of GNM (Negation of interior Knowledge)

The worldsnake is called TNZARINAG. (Start with the central T, then spiral
outward continuing with N, then Z, etc).
There are four Pylons, stabilizing forces that reminded me of the four
pillars that supported the heavens in Egyptian cosmology. They are acquired
by starting with the central T, then picking the letters N,A,I,A:
For the West: TNAIA
For the North: TAIAN
For the East: TIANA
For the South: TANAI

There are four Sons of the Snake:
Northern Snake: TINAG
Eastern Snake: TAGNZ
Southern Snake: TNZAR
Western Snake: TARIN

There are also four Daughters of the Snake:
Northern Snake: ZATAG
Eastern Snake: RATAN
Southern Snake: ZNTIR
Western Snake: GNTIN

The Son names give lines from the place of working to the point with the same
latitude and opposite longitude, and the Daughter names connect the son's
lines to the first six OB. The Pylons stand in a square around the place of
working controlling these.

There are openings in the barriers around the core, which can be reached using
names found in two interlocking circles:

Reading around the circles gives the names PORPLONG and GORGOTHA which
connect to the inner and outer barriers respectively, and the letters in the
middle form the name RAGONLPLR which lets things through.

Runar has received another set of pylon names which reflect Caosgo's
influence through Babalon's pylons and the other GNM names:
N: UMBLONG E: SATKIAT S: NOSPTAN W: TORSGOL

The following call is found in the LMNA tablet:
Opdo iinta ozreco n torgl zsami nakpe ol ta cozldo.
Tak ol na perizod onaca brizuL.
Mardani cop l medona parda kita blonzo p.

There are two ways to draw names from the LMNA tablet. The first, found by
Dean, connects one to the flow of energy coming from the core. The second,
found by Marid, allows one to become more directly a servant of Caosgo's
will. In the first, names are found in the central cross of the tablet running outward:
LATI PANLO BNAL RIZOD
These project the Worldspirit's influence out of the core. They are connected
to the Caosgo pylon names by four of the ERAN:

The central M of the LMNA tablet represents the Worldspirit's will. The
remaining four quarters each contain four names reading across. Those from
the upper left quarter fit with the Sons of the Snake from the GNM tablet as
they extend from the point of working to the point of equal latitude and
opposite longitude:

The names from the lower left quarter of the LMNA tablet carry the
Worldspirit's influence through the Daughters of the Snake from the GNM
tablet as these extend out from the Sons:

The names from the lower right and upper right quarters of the LMNA tablet
are then involved in directing and manifesting the Worldspirit's will through
the channels that have been established:

The first six OB names, connecting with the Daughters, then complete this.
They cover the globe as divided by the latitude and longitude circles of the
place of working and the circle halfway between the point of working and its
opposite:
N: TOKHAS S: MILMRO E: GAGROM W: LOIJON U: ATHIZK D: KOSIAS

There is a sigil representing all of this as a channel for the Worldspirit's
will consisting of a line from upper left to lower right ending in arrows and
a broken line from lower left to upper right ending in arrows. The unbroken
and broken lines respectively represent the east-west and north-south axes.

Associated with the sigil is a spirit AILRT who helps people learn to relate
to the flow of energy represented.

In the second, one use the name doiinta, which is one's title as executor of
Her will. The 3-letter names in the black cross are used as prefixes to
empower the 4-letter names in white. OP heads the yin side of the tablet, OZ
the yang. These connect through the pylons to the Sons and Daughters:

Love is the law, love under will. 

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