Lecture: LIBER XIII

VEL
GRADUUM MONTIS ABIEGNI
A SYLLABUS OF THE STEPS UPON THE PATH

A.'.A.'. Publication in Class D
Issued by Order:
D.D.S. 7=4 Praemonstrator
O.S.V. 6=5 Imperator
N.S.F. 5=6 Cancellarius

 

    51. Let not the failure and the pain turn aside the worshippers. The foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land?
    52. There was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. And the great snake of Khem the Holy One, the royal Uraeus serpent, answered him and said:
    53. I sailed over the sky of Nu in the car called Millions-of-Years, and I saw not any creature upon Seb that was equal to me. The venom of my fang is the inheritance of my father, and of my father’s father; and how shall I give it unto thee? Live thou and thy children as I and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the Mighty Ones may bestow upon thy children a drop of the poison of eld.
    54. Then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. Yet in a little while a serpent struck him that he died.
    55. But an Ibis that meditated upon the bank of Nile the beautiful god listened and heard. And he laid aside his Ibis ways, and became as a serpent, saying Peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the Exalted One.
    56. And behold! ere the moon waxed thrice he became an Uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. —LIBER LXV. CAP. V.

1. The Probationer. His duties are laid down in Paper A, Class D. Being without, they are vague and general. He receives Liber LXI. and LXV.
    [Certain Probationers are admitted after six months or more to Ritual XXVIII.]
    At the end of the Probation he passes Ritual DCLXXI., which constitutes him a Neophyte.

2. The Neophyte. His duties are laid down in Paper B, Class D. He receives Liber VII.
    Examination in Liber O, Caps. I.-IV., Theoretical and Practical.
    Examination in The Four Powers of the Sphinx. Practical.
    Four tests are set.
    Further, he builds up the magic Pentacle.
    Finally he passes Ritual CXX., which constitutes him a Zelator.

3. The Zelator. His duties are laid down in Paper C, Class D. He receives Liber CCXX., XXVII., and DCCCXIII.
    Examinations in Posture and Control of Breath (see EQUINOX No. 1). Practical.
    Further, he is given two meditation-practices corresponding to the two rituals DCLXXI. and CXX.
    (Examination is only in the knowledge of, and some little practical acquaintance with, these meditations. The complete results, if attained, would confer a much higher grade.)
    Further, he forges the magic Sword.
    No ritual admits to the grade of Practicus, which is conferred by authority when the task of the Zelator is accomplished.

4. The Practicus. His duties are laid down in Paper D, Class D.
    Instruction and Examination in the Qabalah and Liber DCCLXXVII.
    Instruction in Philosophical Meditation (Gnana-Yoga).
    Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot. Theoretical. He is given a meditation-practice on Expansion of Consciousness.
    He is given a meditation-practice in the destruction of thoughts.
    Instruction and Examination in Control of Speech. Practical.
    Further, he casts the magic Cup.
    No ritual admits to the grade of Philosophus, which is conferred by authority when the Task of the Practicus is accomplished.

5. The Philosophus. His duties are laid down in Paper E, Class D.
    He practices Devotion to the Order.
    Instruction and Examination in Methods of Meditation by Devotion (Bhakti-Yoga).
    Instruction and Examination in Construction and Consecration of Talismans, and in Evocation.
    Theoretical and Practical.
    Examination in Rising on the Planes (Liber O, Caps. V., VI.). Practical.
    He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the Practice called Mahasatipatthana.
    (See The Sword of Song, “Science and Buddhism.”)
    Instruction and Examination in Control of Action.
    Further, he cuts the Magic Wand.
    Finally, the Title of Dominus Liminis is conferred upon him.
    He is given meditation-practices on the Control of Thought, and is instructed in Raja-Yoga.
    He receives Liber Mysteriorum and obtains a perfect understanding of the Formulae of Initiation.
    He meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly.
    Further, he lights the Magic Lamp.
    At last, Ritual VIII. admits him to the grade of Adeptus Minor.

The Adeptus Minor. His duty is laid down in Paper F, Class D.
    It is to follow out the instruction given in the Vision of the Eighth Aethyr for the attainment of the Knowledge and Conversation of the Holy Guardian Angel.
    [NOTE. This is in truth the sole task; the others are useful only as adjuvants to and preparations for the One Work.
    Moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached.
    All these grades are indeed but convenient landmarks, not necessarily significant. A person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is Spiritual Experience alone that counts in Result; the rest is but Method.
    Yet it is important to possess knowledge and power, provided that it be devoted wholly to that One Work.]

The Salient Points of the PHILOSOPHUS GRADE

4=7

The Great Work, for the Philosophus, is defined as, “to obtain control of the attractions and repulsions of my own being.” 

Philosophus is a Latin noun meaning, “philosopher,” from the Greek philosophos, “a lover of wisdom;” or, by derivation, “philosopher.” Liber 185 comments on the grade name:

Let him remember that the word Philosophus is no idle term, but that Philosophy is the Equilibrium of him that is in the house of Venus that is the Lady of Love.

ADVANCEMENT

There is no admission ritual to the grades of Practicus, Philosophus, or Dominus Liminis. Advancement “is conferred by authority when the task of the Zelator is accomplished” (Liber XIII). The details are given in Liber 185, Paper E., par. 0, as follows:

Let any Practicus be appointed by authority to proceed to the grade of Philosophus.
Let him then read through this note of his office, and sign it.
Let him cause the necessary addition to be made to his Practicus’ robe.
Let him make an appointment with his Philosophus at the pleasure of the latter for the conferring of advancement.

The Philosophus robe is identical to that of the Practicus, but with the addition of an eight-colored Calvary cross to the breast. (There is, as yet, no insignia at the center of the cross.) The cross is implicitly composed of six one-inch squares, i.e., the vertical bar is one inch wide and four inches high, and the horizontal bar is one inch high and three inches wide. The eight colors come from halving the horizontal bar horizontally and the vertical bar vertically. From the perspective of looking at the cross, the top bar (Air) is yellow on the right and violet on the left; the left bar (Fire) is red at the top and green on the bottom; the right bar (Water) is orange on the top and blue on the bottom; and the bottom bar (Earth) is black on the left and white on the right. 

As in the Practicus Grade, the Philosophus is admonished by Liber 185 not to venture, while a member of this grade, to attempt to withdraw from association with the Order. The intent is that an aspirant, once having moved off the Middle Pillar of the Tree of Life (by advancing to Practicus) persevere at least to the point of equilibrating themselves, again on the Middle Pillar, in the Grade of Dominus Liminis.

DEVOTION

Philosophus. - Is expected to complete his moral training. He is tested in Devotion to the Order. (One Star in Sight)
He practices Devotion to the Order. (Liber XIII)
He shall in every way establish perfect control of his devotion according to the advice of his Dominus Liminis, for that the ordeal of advancement is no light one. (Liber 185)

These statements more or less speak for themselves. Anything further should be discussed, as above counselled, by the Philosophus with his or her Dominus Liminis.

BHAKTI YOGA

He shall pass examinations in Liber CLXXV. (Liber 185)
Instruction and Examination in Methods of Meditation by Devotion (Bhakti-Yoga). (Liber 13)

The Philosophus is to practice that form of yoga or magick which has devotion (worship) as its core. The Philosophus is only required to pass examination in methods, not in results, of Bhakti Yoga. 

The official A.'.A.'. instruction in Bhakti Yoga is Liber 175, called Liber Astarte vel Berylli (The Book of Astarte, or The Book of the Beryl). Unlike most exclusively Eastern texts on the matter, it allows for the ready incorporation of the aspirant’s considerable skill and capacity in ceremonial magick, and is an excellent text especially of that preliminary phase called Gauni Bhakti. The Philosophus is to undertake the work of Liber Astarte. 

INTERPRETATION: Although the Philosophus is only examined in methods and not in results, results likely will ensue if method is correct. To define Bhakti Yoga as “Methods of Meditation by Devotion” is to paint a pale picture of a vivid and majestic landscape. Netzach is associated with Fire as well as with Venus; and, far from being the placid affection we often have heard described, Bhakti Yoga is a fiery devotion to the Divine, generally in the “person” of a particular deity whom one can regard as one’s personal “Lord” or “Lady.” Swami Vivekananda quoted Narada as explaining, “Bhakti is intense love for God.” Nor is this passionate devotion for the timid. Vivekananda continued:

The. . . means to the attainment of Bhakti-Yoga is strength. “The Atman is not to be attained by the weak,” says the Sruti. Both the physical and the mental weaknesses are referred to in the above text. “The strong and the hardy,” are the only fit students of religion.

CONTROL OF ACTION

Instruction and Examination in Control of Action. (Liber XIII)
He shall moreover attain complete success in Liber III, Cap. II. (Liber 185)

The actual task is “control of action.” One tool that is given for this purpose is the second part of Liber III, that is, Liber Jugorum.

CONSTRUCTING THE MAGICK WAND

Furthermore, he shall construct the magic Wand, according to the instruction in Liber A. (Liber 185)
Further, he cuts the Magic Wand. (Liber XIII)

EVOCATION & TALISMANS
The Path of A’ayin

He shall pass examinations... in Construction and Consecration of Talismans and in Evocation. Yet in this matter he shall be his own judge. (Liber 185)
Instruction and Examination in Construction and Consecration of Talismans, and in Evocation. Theoretical and Practical. (Liber XIII)

Two aspects of traditional ceremonial magick must be mastered at this point: evocation, and the construction and consecration of talismans. Examination is both theoretical and practical; that is, the magician not only must know how to make and create talismans, and how to evoke spirits, but actually must do so. However (consistent with the greater reliance that is placed on the aspirant’s inner guidance in this Grade), the Philosophus is his or her own judge as to success in this. One Star in Sight gives the standards that are to be used in evaluating success:

The power to make and “charge” talismans is tested as if they were scientific instruments of precision, as they are... in evocation, the spirit called forth must be at least as visible and tangible as the heaviest vapours.

There are no official A.'.A.'. instructions specifically devoted to these topics. The Philosophus will need to consult traditional magical literature. However, in addition to the methods of the Neophyte Formula, there are a few relevant guidelines in the official instructions:

• A technical discussion of various methods of evocation is given in Magick in Theory & Practice, Cap. II.
• A discussion of talismans can be found in the same work, Cap. XVI, Part II, Sec. V, and in Magick Without Tears, Letter 20.
• One specialized evocation method is taught in the Class B Document Liber 24, De Nuptiis Secretis Deorum cum Hominibus.
• An elaborate example of ceremonial evocation by Crowley is given as The Evocation of Bartzabal in THE EQUINOX No. 9. (Note: Within the lineage of A.�.A.�. responsible for the present page, this document has been designated Liber 325 in Class B and made an official instruction of the 4=7 Grade of Philosophus.)

COMMENTARY: “A talisman,” Aleister Crowley wrote in Magick Without Tears, “is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it.” In Magick in Theory & Practice he defined it more simply as, “something upon which an act of will (that is, of Magick) has been performed in order to fit it for a purpose.” Most broadly speaking, any object at all may serve as a talisman, and the aspirant likely will need to understand it in this light. However, in the classical sense it has a more particular application, referring to specific “objects of power” created according to known formulae to be optimally suited to receive their charge. Examples of these, in different forms, can be found in the Lesser and Greater Keys of Solomon, and the writings of Agrippa, Barrett, Levi, and others.

Evocation is more difficult to define simply, because conflicting definitions are proffered by diverse reputable authorities. In simple terms, this is the classical method of commerce with that class of nonmaterial beings commonly titled “demons” or “spirits.” Some hold that these “spirits” are objective, distinct beings. Others side with Crowley’s view at the time he edited The Lesser Key of Solomon, that, “The spirits of the Goetia are portions of the human brain.” Still others, more familiar with later psychologies, credit them as semi-autonomous aspects of subconsciousness. We do not undertake to resolve these differences in the present place. What can be said with general agreement is that the “spirits” in question are “elementals” in the pure sense of the word, i.e., constituent parts of a microcosm. They are evoked — called forth, or called out of oneself — whereas Divine and Archangelic beings are invoked, or called into oneself, to fill oneself. These elementary spirits are native to the densest parts of Yetzirah, verging on physical manifestation, so that they are favored by magicians who aspire to have direct magical impact on physical phenomena.

MEDITATION
The Path of Nun

Further, he shall apply himself to study and practice the meditations given in Liber V. (Liber 185) 

He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the Practice called Mahasatipatthana. (See The Sword of Song, Science and Buddhism). (Liber XIII) 

Nun. The Preparation of the Corpse for the Tomb. Liber XXV. (Liber Viarum Vi�)

Although these citations are a little obscure, it is entirely clear what practice is being assigned. The method is called Mahasatipatthana. It is a structured application of Buddhist methods of “mindfulness,” applied to such body phenomena as breathing and walking. (The references to Liber V and Liber XXV, in this instance, refer to the essay “Science & Buddhism,” which can be found in Crowley’s Collected Works.)

RISING ON THE PLANES
The Path of Samekh

He shall show some acquaintance with and experience of Liber O, Caps. V, VI. Whereof his Record shall be witness. (Liber 185)
Examination in Rising on the Planes (Liber O, caps. V, VI). Practical. (Liber 13)
Samekh. Skrying in the Spirit Vision. ‘The Ladder of Jacob.’ Liber O. (Liber Viarum Viae)

The technique of Rising on the Planes is described in Liber O, Caps. V and VI. A further discussion on the method is given in Magick in Theory & Practice, Cap. XVIII, Sec. III. As stated above, the examination in this method is practical; that is, one must not merely study it, but must do it! The Philosophus’ record is used to witness the practical experience, and as the basis of passing for grading success.

OTHER TASKS

The Philosophus is to commit to memory one of the seven chapters of Liber 813. This is Liber Ararita. This Class A document is “an account of the Hexagram and the method of reducing it to the Unity, and Beyond,” accordig to the Syllabus. “It describes in magical language a very secret process of Initiation.”

Besides all this, he shall make constant and profound reflections upon the Path. (Liber 185)

THE PHILOSOPHUS SYLLABUS

Click here for a complete annotated listed of the Philosophus Syllabus.

ADVANCEMENT TO DOMINUS LIMINIS

Authority grants advancement from Philosophus to Dominus Liminis when the Task of the Philosophus has been satisfactorily completed. There is no minimum time and no ritual of advancement.

“When the title of Dominus Liminis is conferred upon him, let him rejoice exceedingly therein; but beware, for that it is but the false veil of the moon that hangs beneath the Sun.” (Liber 185)

The Salient Points of the PRACTICUS GRADE

3=8

The Great Work, for the Practicus, is defined as, “to obtain control of the vacillations of my own being.”

Practicus is a Latin word meaning, “one who practices,” or “one who takes action;” from the Greek praktikos, “fit for action, practical, effective.” The root idea is activity. In commenting on the grade name in Liber 185, the A.'.A.'. founders remarked:

Let him remember that the word Practicus is no idle term, but that Action is the equilibrium of him that is in the House of Mercury, who is the Lord of Intelligence.

ADVANCEMENT

There is no admission ritual to the grades of Practicus, Philosophus, or Dominus Liminis. Advancement “is conferred by authority when the task of the Zelator is accomplished” (Liber XIII). The details are given in Liber 185, Paper D., par. 0, as follows:

Let any Zelator be appointed by authority to proceed to the grade of Practicus.
Let him then read through this note of his office, and sign it.
Let him cause the necessary addition to be made to his Zelator’s robe.
Let him make an appointment with his Practicus at the pleasure of the latter for the conferring of advancement.

The Practicus robe is identical to that of the Zelator, but with the addition of a silver hexagram of 48 rays surrounding the triangle on the hood.

One “rule” changes in the Practicus Grade. The Probationer, Neophyte, and Zelator were advised that they might resign from the A.'.A.'. at any time. However, the Practicus and Philosophus are counseled in Liber 185 not to attempt to withdraw from their association with the A.'.A.'.. The intent is that they persevere at least to the point of equilibrating themselves, again on the Middle Pillar, in the Grade of Dominus Liminis.

QABALAH

Practicus. - Is expected to complete his intellectual training, and in particular to study the Qabalah. (One Star in Sight)
He shall pass examinations in Liber DCCLXXVII, the Qabalah, and the Sepher Sephiroth. (Liber 185)
Instruction and Examination in the Qabalah and Liber DCCLXXVII. (Liber XIII)

Liber 777 and Sepher Sephiroth are both listed as specific items of study for the Practicus. Additionally, the Practicus Syllabus contains several other official Qabalistic instructions: Gematria (Liber LVIII, EQUINOX V); Liber Arcanorum (The Book of Sacred Mysteries); Liber Tav vel Kabbalae Trium Literarum (Book Tav, or The Book of the Qabalah of Three Letters);and A Note on Genesis. Beyond this, further studies in the Qabalah depend on the needs, interests, and inner promptings of the Practicus.

For the most part, the method of testing the Qabalistic progress is left to the supervising Philosophus. However, one specific examination is described in One Star in Sight:

In the Qabalah, the candidate must discover for himself, and prove to the examiner beyond all doubt, the properties of a number never previously examined by any student.

GNANA YOGA

Instruction in Philosophical Meditation (Gnana-Yoga). (Liber XIII)

Gnana yoga is usually translated, “Union by Knowledge.” It is an intellectual route to attainment, though one requiring an illuminated intellect. Qabalah is primary the Gnana Yoga of the Western magical tradition. Aleister Crowley wrote no separate official instruction on Gnana Yoga. In Liber Aleph, Cap. 137, he mentioned,

Gnana Yoga... of which I have written only here and there, as one who would strew great stones upon the Earth in Disorder, by Default of building them nobly into a Pyramid.

CONTROL OF SPEECH

Instruction and Examination in Control of Speech. Practical. (Liber XIII)
He shall attain complete success in Liber III, Cap. I. (Liber 185)

The actual task is “control of speech.” One tool that is given for this purpose is Liber III, that is, Liber Jugorum.

CASTING THE MAGICK CUP

Furthermore, he shall construct the magic Cup, according to the instruction in Liber A. (Liber 185)
Further, he casts the magic Cup. (Liber XIII)

He shall in every way establish perfect control of his wit according to the advice of his Philosophus, for that the ordeal of advancement is no light one... (Liber 185)

EXPANSION OF CONSCIOUSNESS

He is given a meditation-practice on Expansion of Consciousness. (Liber XIII)

This meditation-practice on expansion of consciousness is Liber DXXXVI, titled Liber Batrachophrenobookosmomachia.

DIVINATION
The Path of Qoph

He shall further show some acquaintance with and experience of his chosen method of divination. Yet he shall be his own judge in this matter. (Liber 185)
Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot. Theoretical. (Liber XIII)

This study and practice were inaugurated during the Probationer or Neophyte period. As a Practicus, it must be brought to a high standard of perfection. One Star in Sight admonishes that, “in divination, the answer must be as precise as a scientific thesis, and as accurate as an audit.”

INTERPRETATION: This practice is one of several in this Grade intended to bridge the gap between the Yetziratic and Briatic modes of consciousness. This “bridge-building” is one of the basic characteristics of the Grade. Divination, properly done, both mobilizes Yetziratic faculties and potencies in a magical way, and provides a reliable channel of access to the practitioner’s intuition. It is a device for increasing one’s skill at listening to the Inner Voice, which is the voice of the Holy Guardian Angel.

QUICKENING OF THE LIGHT
The Path of Tzaddi

Further, he shall pass in the meditation practice S.S.S., in Liber HHH. (Liber 185)

Two of the meditations in Liber HHH were undertaken by the Zelator. Called MMM and AAA, they corresponded to Water and Air, respectively. The Practicus must undertake the third, called SSS, which is attributed to the element Fire, and deals with the conscious raising of kundalini.

DESTRUCTION OF THOUGHT
The Path of Peh

He shall... pass examinations in the Ritual and meditation practice given in Liber XVI. (Liber 185)
He is given a meditation-practice in the destruction of thoughts. (Liber XIII)
PE - The Destruction of the House of God. Liber XVI. (Liber Viarum Viae)

Liber XVI is Liber Turris vel Domus Dei (The Book of the Tower, or The Book of the House of God). It is the “meditation-practice in the destruction of thoughts” mentioned in Liber XIII.

Liber Turris is issued to the Philosophus as well as the Practicus, and is one of the best preparations for the forms of Raja Yoga required of the Dominus Liminis Grade. Success, for the Practicus, therefore, does not mean anything approaching complete success in Liber Turris.

OTHER TASKS

The Practicus is to commit to memory Liber Trigrammaton (The Book of Trigrams). This Class A document is “an account of the cosmic process: it describes the Course of Creation under the Figure of the Interplay of Three Principles,” according to the Syllabus.

Besides all this, he shall apply himself to a way of life wholly suited to the Path. (Liber 185)

THE PRACTICUS SYLLABUS

Click here for a complete annotated listed of the Practicus Syllabus.

ADVANCEMENT TO PHILOSOPHUS

According to Liber 185, the process of advancing to Philosophus and, later, to Dominus Liminis is identical to that of advancing to Practicus. There is no minimum time. There is no ritual of advancement beyond the reading of the Task and the ascription to the Oath. One advances when the work of the previous grade is finished.

When authority confers the grade [of Philosophus], he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the Tree of Life. (Liber 185)

The Salient Points of the ZELATOR GRADE

2=9

The Great Work, for the Zelator, is defined as, “to obtain control of the foundations of my own being.” By “foundations” is meant the Automatic Consciousness. 

“Zelator” is a Latin word meaning “a zealous person.” In the old Golden Dawn order, it was the name of the 1=10 Grade, where it was explained as meaning, “the ‘Zealous Student’ whose first duty was to blow the Athanor or fire which heated the Crucible of the alchemist.” Within the A.'.A.'., the official commentary on the grade name is given in Liber 185: “Let him be mindful that the word Zelator is no idle term, but that a certain Zeal will be inflamed within him, why he knoweth not.” 

In the old Golden Dawn, “Zelator” was also the name of the first grade of its Second Order, Zelator Adeptus Minor. This is the primary reason the title was given to the A.'.A.'. 2=9. The A.'.A.'. Zelator ceremony is equivalent to the 5=6 initiation of the old Golden Dawn.

ADVANCEMENT

Liber 185 describes the procedure for the advancement of a Neophyte to the Grade of Zelator:

Let any Neophyte who has accomplished his task to the satisfaction of the A.'.A.'. be instructed in the proper course of procedure: which is this:-

Let him read through this note of his office, and sign it, paying the sum of Three Guineas for the volume containing Liber CCXX, Liber XXVII and Liber DCCCXIII, which will be given him on his initiation.

Let him cause the necessary addition to be made to his Neophyte’s robe, and entrust the same to the care of his Zelator.

Let him make an appointment with his Zelator at the pleasure of the latter for the ceremony of initiation.

The third of the “three volumes of the Book” is presented to the aspirant. It contains three Thelemic Holy Books: The Book of the Law, Liber Trigrammaton, and Liber Ararita.

The robe of a Zelator is that of a Neophyte with the addition of a silver “Eye in the Triangle” to the forehead portion of the hood.

“Finally he passes Ritual CXX., which constitutes him a Zelator.” (Liber 13)

Ritual CXX, the Zelator initiation ceremony, is alternately called Liber Cadaveris (“The Book of the Corpse”) and The Passing Through the Tuat. Four days are required for this initiation.

ASANA & PRANAYAMA

Zelator. - His main work is to achieve complete success in Asana and Pranayama. (One Star in Sight)

INTERPRETATION: Central to the mystery of Yesod and the 2=9 Grade is the idea that “change is stability and stability change.” It is the chief task of the initiate of Yesod to establish a foundation of stability. Where the nature of the Neophyte Grade was to “volatilize the fix,” that of the Zelator Grade is to “fix the volatile.” The techniques for attaining this are yoga practices of asana and pranayama. 

Asana is posture. Pranayama is literally “control of prana,” effected by exercising control of breathing. Liber E is the primary instruction for this. The Zelator Syllabus also includes a more extensive instruction in pranayama, Liber RV vel Spiritis. 

Examinations in both of these practices are objective. From Liber 185:

He shall pass Examinations in Liber E, Posture and Breathing. He shall have attained complete success in the former, i.e., the chosen posture shall be perfectly steady and easy; and attained the second stage in the latter, i.e., automatic rigidity.

Liber E (Cap. III, v. 9) embellishes the former:

When you have progressed up to the point that a saucer filled to the brim with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination. . .

FORGING THE MAGICK DAGGER

...he shall construct the magic Dagger, according to the instruction in Liber A. (Liber 185)
Further, he forges the magic Sword. (Liber 13)

An additional level on which the “forging of the magical blade” may be understood is found in Liber 185:

He shall in every way establish perfect control of his Automatic Consciousness according to the advice of his Practicus, for that the ordeal of advancement is no light one.

LIBER HHH
The Paths of Shin & Resh

He shall further show some acquaintance with and experience of the meditations given in Liber HHH. And in this his Record shall be his witness. (Liber XIII)

The first of these practices, MMM, called “The Illumination of the Sphere,” is a meditative reenactment of the inner operation of the Neophyte Ceremony, Ritual DCLXXI. It is assigned to the Path of Resh. 

The second of these practices, AAA, called “The Passage of the King’s Chamber,” corresponds (as a meditative, rather than ceremonial, practice) to the process of the Zelator Ceremony, Ritual CXX. It is assigned to the Path of Shin.

THE FORMULA OF THE ROSY CROSS

He also begins to study the formula of the Rosy Cross. (One Star in Sight)

INTERPRETATION: This line is subject to being understood in varying, highly personal, and intimate ways. What follows in this section, except for direct quotation, should be understood primarily as suggestive. The Zelator is encouraged to discuss this matter with his or her Practicus.

[In Yesod] he learnt that his Body was the Temple of the Rosy Cross, that is, that it was given him as a place wherein to perform the Magical Work of uniting the oppositions in his Nature. (The Master Therion)

An important perspective can be gained by observing that, while the Zelator “begins to study” this formula, only the Adeptus Minor Within — one who has attained to the Knowledge and Conversation of the Holy Guardian Angel — “is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.” By definition, only the Adeptus Minor Within is admitted to the practice of this formula of the Rosy Cross that the Zelator commences to study. 

Aleister Crowley, in various places, summarized it by saying that the Rosy Cross is formulated in “the annihilation of the self in the Beloved.”

OTHER TASKS

Beside all this, he shall apply himself to work for the A.'.A.'. upon his own responsibility. (Liber 185)
He shall commit to memory a chapter of Liber CCXX... (Liber 185)

Liber CCXX is Liber Legis, The Book of the Law.

He may at any moment withdraw from his association with the A.'.A.'. simply notifying the Practicus who introduced him. Yet let him remember that being entered thus far upon the Path, he cannot escape it, and return to the world, but must ultimate either in the City of the Pyramids or the lonely towers of the Abyss. (Liber 185)

THE ZELATOR SYLLABUS

Click here for a complete annotated listed of the Zelator Syllabus.

ADVANCEMENT TO PRACTICUS

There is no minimum time in the Zelator Grade: “The Zelator shall proceed to the grade of Practicus at any time that authority confers it,” (Liber 185). “One month after his admission to the grade, he shll go to his Practicus, pass the necessary tests, and repeat to him his chosen chapter of Liber CCX.” 

“No ritual admits to the grade of Practicus, which is conferred by authority when the task of the Zelator is accomplished.” (Liber XII) 

“When authority confers the grade, he shall rejoice therein; but beware, for that this is his first departure from the middle pillar of the Tree of Life.” (Liber 185)

The Salient Points of the NEOPHYTE GRADE

1=10

The Great Work, for the Neophyte, is defined as, “to obtain control of the nature and powers of my own being.” 

“Neophyte” generally means any beginner, novice, tyro, or new convert. The English “Neophyte” derives from the Greek neophytus, “new plant.” The official A.'.A.'. commentary on the grade name in Liber 185 says: “Let him be mindful that the word Neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not.” 

INTERPRETATION: To borrow a phrase from alchemy, the Neophyte Grade marks a “volatilizing of the fixed,” an intentional stirring into instability of a relatively inert “first matter,” as a necessary stage of its transformation.

ADVANCEMENT

Let any Probationer who has accomplished his task to the satisfaction of the A.'.A.'. be instructed in the proper course of procedure: which is:- Let him read through this note of his office, and sign it, paying the sum of One Guinea for Liber VII which will be given him on his initiation, and One Guinea for this Portfolio of Class D publications, B-G. Let him obtain the robe of a Neophyte, and entrust the same to the care of his Neophyte.

He shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his Aspiration which the year’s Probation has given him.

Let him make an appointment with his Neophyte at the pleasure of the latter for the ceremony of Initiation. (Liber 185)

The “Portfolio of Class D publications” refers to Liber 185, the Task and Oath papers for each grade from Neophyte through Adeptus Minor. The robe of a Neophyte is a black Tau robe, hooded, and totally unadorned with no other symbols or insignia. Regarding "the ceremony of his initiation,"

When the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. He shall keep himself free from all other engagements for one whole week from that date. (Liber 185)

Let him make an appointment with his Neophyte at the pleasure of the latter for the ceremony of Initiation. (Liber 185)

At the end of the Probation he passes Ritual DCLXXI which constitutes him a Neophyte. (Liber XIII)

Ritual DCLXXI is the temple ceremony Liber T’raa (ThROA). The ritual, including its preparation, requires seven days.

NEOPHYTE WORK
(Overview)

The duties of a Neophyte are in Malkuth, in which is Kether.
Therefore he still tries many paths, yet always with the idea of the One Path. (Aleister Crowley)

He shall apply himself to understand the nature of his Initiation. (Liber 185)

INTERPRETATION: At its simplest, this means that the Neophyte is to do what every aspirant to self-knowledge and spiritual progress is encouraged to do; namely to witness, and seek to understand, the actual process, the patterns, the road signs of her particular journey. However, the Neophyte, as well, is to study and practice the actual Neophyte Initiation ceremony and, especially, the Neophyte Formula which underlays it.

The Equinox of the Gods is the term used to describe the Beginning of a New Aeon, or a New Magical Formula. It should be celebrated at every Equinox, in the manner known to Neophytes of the A.'.A.'.. (The Master Therion)

One specialized application of the Neophyte Formula which is specifically referred to the Neophyte is the Feast of the Equinox. 

The Ceremony of the Feast of the Equinox serves two purposes. First, it is a ritual by which each initiate magically can unite her consciousness with that of the Sun, and attune himself or herself thereby to a new magical current inaugurated twice annually, at the commencement of spring and autumn. Second, by this same ceremony is derived a Word which quintessentializes the nature of the magick current prevailing for the six months following. Those who are at least Neophytes are entitled to receive the Word from the Chancellor, Praemonstrator or Orator. (It is also communicated at his discretion to any person working under his direct supervision by any member of the Third Order.)

LIBER O

. . . he shall study and practice Liber O in all its branches. (Liber 185)
Examination in Liber O, caps. I-IV, Theoretical and Practical. (Liber XIII)

Both theoretical knowledge and practical skill are to be examined. Examination on these points is designed by the supervising Zelator.

BUILDING THE PANTACLE

Furthermore, he shall construct the magic Pantacle, according to the instruction in Liber A. (Liber 185)
Further, he builds up the magic Pantacle. (Liber XIII)

The Pantacle is the magical implement attributed to the element of Earth. As such, it is the characteristic implement of the Neophyte. 

One additional level of this “building up of the Pantacle” is found in Liber 185:

He shall in every way fortify his body according to the advice of his Zelator,
for that the ordeal of advancement is no light one.

THE FOUR POWERS OF THE SPHINX
(Malkuth & The Path of Tav)

He shall pass the four tests called the Powers of the Sphinx. (Liber 185)
Examination in The Four Powers of the Sphinx. Practical. Four tests are set. (Liber XIII)

To Know, To Will, To Dare, and To Keep Silent: these are the Four Powers of the Sphinx.

As quoted above, the Neophyte is given four distinct practical tests in these Four Powers of the Sphinx. These tests are designed by the Neophyte’s Zelator. Unpublished instructions clarify the basic form of these examinations.

MASTERY OF THE ASTRAL PLANE
(The Path of Tav)

Neophyte. - Has to acquire perfect control of the Astral Plane. (One Star in Sight)
He will further be examined in his power of Journeying in the Spirit Vision. (Liber 185)
TAV - The Formulation of the Body of Light. Liber O. (Liber Viarum Viae)

The essential instructions for this method are given in Liber O, Caps. V-VI. Liber O makes clear that the training from its earlier chapters “should be completely mastered before the dangerous Methods of Chapter V and VI are attempted.”

LIBER HHH & DIVINATION
(The Paths of Shin & Qoph)

...he shall begin to study Liber H and some one commonly accepted method of divination. (Liber 185)

“Liber H” is Liber CCCXLI, more fully identified as Liber HHH. These assignments are attributed to the Paths of Shin and Qoph, respectively. As such, they later form part of the Work of the Zelator and Practicus.

OTHER WORK

He shall commit to memory a chapter of Liber VII. (Liber 185)

Liber VII is Liber Liberi vel Lapidis Lazuli, Adumbratio Kabbalae Aegyptiorum, “The Book of Wine (or, of the god Liber), or The Book of Lapis Lazuli, Outline of Egyptian Qabalah.”

Beside all this, shall perform any tasks that his Zelator in the name of the A.'.A.'.
and by its authority may see fit to lay upon him. (Liber 185)

THE NEOPHYTE SYLLABUS

Click here for a complete annotated listed of the Neophyte Syllabus.

ADVANCEMENT TO ZELATOR

According to Liber 185, “any Neophyte who has accomplished his task to the satisfaction of the A.'.A.'.” is to be prepared for advancement to Zelator. 

The Neophyte Grade lasts at least eight months. The earliest date of advancement is, “When the sun shall next enter the sign 240 degrees to that under which he hath been received” (Liber 185). To prepare for this, the Neophyte is instructed to deliver a copy of the Magical Record of the Neophyte period to the supervising Zelator, and, at that time, to recite the chosen chapter of Liber VII. This is to occur one month before the completion of the Neophyte period. 

The Neophyte is to remain free from all other engagements for four days, which is the length of the Zelator advancement process.