The Order consists of eleven degrees or levels, organized into three groups, the Orders of the SS, the RC and the GD respectively set forth in One Star in Sight sub figurâ CDLXXXIX. In the A∴A∴, blind is not blind guide and progress is measured by this series of degrees. The Order of A∴A∴ adheres more or less strictly to the guidelines set forth in Liber Collegii Sancti sub figura CLXXXV by Aleister Crowley.
The Neophyte shall wear a Robe of Black Linen or Wool or Silk, in the Shape of the Tau, with the Red Triangle upon the breast, the Θελημα symbol of "the red three-angled heart set up in the shrine." The Hood is of the same material, with the Golden Eye in the Silver Triangle upon the brow. [Liber Vesta vel פרכח sub figurâ DCC]
"Neophyte" Summary
The Great Work for the Neophyte is defined as "gaining control of the nature and powers of my own being", in addition to achieving a complete mastery on the "Astral Plane".
"Neophyte" usually means beginner, novice, beginner, or new convert. The English "Neophyte" derives from the Greek neophytus , "new plant". The official comment of A∴A∴ on the name of the degree in Liber 185 says:
"Let him be aware that the word Neophyte is not a term in vain, but that in many subtle ways the new nature will excite within him, when he least expect".
INTERPRETATION: Using a phrase from alchemy, the Degree of Neophyte marks a "volatilization of the fixed", an intentional instability of a relatively inert "raw matter" as a necessary stage of its transformation.
On the Tree of Life, the Neophyte 's consciousness is in Malkuth, and a study of this sephirah and its relations is indicated.
Advancement from Probationer
Let any Probationer who has completed his task to the satisfaction of A∴A∴ be instructed in the proper direction of procedure: which is: - That he read from beginning to end this note of his function, and sign it, paying the sum of One Guinea for the Liber VII which will be delivered to him in his initiation, and A Guinea for this Class D Publication Documents Folder, BG. Let him get the robe of a Neophyte, and entrust the same to the care of his Neophyte.
He is to choose a new motto with deep premeditation and intense solemnity, expressing the clearest awareness of his Aspiration that the year of Probation has given him.
Let him make an appointment with his Neophyte to the pleasure of the latter for the Initiation ceremony. (Liber 185)
The "Portfolio of Class D publications" refers to Liber 185, the "Task and Oath Papers" for each degree from Neophyte to Adeptus Minor.
The robe of a Neophyte is a black Tau-shaped robe, hooded, and totally unadorned, with no other symbols or insignia. As for the "ceremony of his initiation,"
When the sun shall next enter the sign (240°) 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 to the pleasure of the latter for the Initiation ceremony. (Liber 185)
At the end of the Probation he passes through the Ritual DCLXXI which constitutes him a Neophyte. (Liber XIII)
Ritual DCLXXI is the Liber T'raa Temple (ThROA) ceremony. The ritual, including its preparation, requires seven days.
Neophyte's work
The duties of a neophyte are in Malkuth, in which is Kether. Therefore, he still tries many paths, but always with the idea of the One Way. (Aleister Crowley)
He should apply himself in understanding the nature of his Initiation. (Liber 185)
INTERPRETATION: In its simplest form, this means that the Neophyte must do what every aspirant to self-knowledge and spiritual progress is encouraged to do, ie to witness, and seek to understand, the actual process, patterns and signs of the road of your private trip. However, the Neophyte, in the same way, must study and practice the true Initiation of the Neophyte and especially the Neophyte Formula that permeates it.
The Equinox of the Gods is the term used to describe the beginning of a New Aeon, or a New Magic Formula. It should be celebrated at every Equinox, in the form known to the Neophytes of A∴A∴ (Master Therion)
One specialized application of the Neophyte Formula that is specifically designated for 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.)
The Neophyte's Journey
The Neophyte has as main objective to reach the Sphere of the Moon, Yesod. Needless to say the mystical symbolism that surrounds it, and the difficulty that man had to go from "Earth to the Moon" As said in one of the Commentaries of the Book of the Law :
"To reach this Sphere, he has to cross the path of darkness where the Four Elements (the letter Tav) seem to him, the whole Universe. Desolated by dozens of ghosts of matter, unreal and unintelligible, his horror is of terror and darkness He can only cross the path by the grace of his own silent God, increased and exalted by the virtue of his conscious acts in confronting the ordeals."
Upon reaching this degree, the magician will be able to admit Probationers on behalf of A∴A∴, as written in the undertaking:
"To watch over the Probationer in my care and to turn all my attentions to him," as in later degrees.
The Veil of Nephesh, on Path 21, the Universe , awaits you in the passage to the next degree.
In addition, by becoming a Neophyte of A∴A∴, the initiate enters the Tree of Life. Herein lies an important concept: the evolution in the Kabbalah, is made through the sephiroth. The major ordeals can be mapped according to the minor arcana. Where are they in the Tree? In the sephiroth itself, obeying the numerical order of the descent of force.
For example, Malkuth is the tenth sephirah, then there are the Four Ten. In Thiphareth being the sixth, there are the Four Six. To advance the next sephirah, he must obligatorily experience and surpass the four cards.
In the case of the Neophyte, he will only reach Yesod by going through the 10 of Wands, Oppression, 10 of Hearts, Satiety, 10 of Swords, Ruin and 10 Discs, Wealth.
It is very common for some Initiates to give too much value to their own success in some ordeals and to erroneously interpret the messages as "leaping" from sephiroh, especially in the rank of Neophyte, where a particular attainment (coupled with the lack of experience of the initiate) such behavior. No one comes to a certain sephirah performing rituals if he is not ready to enter it, remembering a practical Kabbalah teaching: as we enter a sephirah, we immediately have to deal with its corresponding qliphoth.
What the Neophyte must do is to continue the path to the next degree, that of Zelator, for manifestation as form (Rupa) is only one of the steps of evolution in the sephirah of Malkuth, though important.
Here are Crowley's words on the subject:
"There is still a third consideration to make about the doctrine of the Next Step. It seems indeed to be much easier to wander through Wonderland of the Supernal Triad than to labor painfully through the Path of Tav, to formulate the Vow of Renunciation of a Dhamma Buddha , instead of conquering Asana through the harrowing application and terrible agony of that detested and despised physical ghost, the body, whose obsession is at once an insult, a nuisance, and the core of Distraction, Dispersion, Dejection, Despair, and Despair.
But this is a 'damnable heresy and a dangerous illusion', because of the simple fact that no one can in any way have the slightest idea of the Nature of Labor of any Degree beyond yours - and I say this with all due emphasis, despite my devotion and determination to describe the details of the Way of the Wise - having even bothered to invent what is practically a new language for this purpose.
It is true that I have been successful in that the Initiate, upon reaching any Degree, instantly recognizes the accuracy of my description, thus confirming his confidence in my knowledge of the subject, and his assurance that he has indeed attained the degree in question, and is not being deceived by his vanity. But until he has actually experienced this part of the Path, he will fatally misinterpret my simplest exposition of his most evident symptoms.
Unless the Aspirant fully understands and fully conforms to this inherent incapacity, he is too subject to attempt to evade the imprecise, tedious, terrible discipline of his Degree, all the more disgusting because it represents precisely his limitation at the moment, and to have so much fun imagining himself an Exempt Adept, or an Arahat, or even - I met an expert in the art of deceiving himself - an Ipsissimus!
It means nothing to the great man that the only reference to that Grade in all our Holy Books is an indication of a certain practice (which in itself is beyond the comprehension of any person but the Temple Masters of more powerful minds! ) as the 'opening of the Degree'. "
[Frater Keron-ε : The Duty of the Neophyte]
Liber O
... he shall study and practice Liber O in all his branches... (Liber 185)
Examination in Liber O, Chapters I-IV, Theoretical and Practical. (Liber XIII)
Both theoretical knowledge and practical skills should be examined. An examination on these points is designed by the supervising Zelator.
Construction of the Pantacle
Furthermore, he shall construct the magic Pentacle, according to the instruction in Liber A vel Armorum sub figurâ CDXII. (Liber 185)
In addition, he builds the Magic Pentacle. (Liber XIII)
Take pure wax, or a plate of gold, silver-gilt or Electrum Magicum. The diameter shall be eight inches, and the thickness half an inch. Let the Neophyte by his understanding and ingenium devise a symbol to represent the Universe. Let his Zelator approve thereof. Let the Neophyte engrave the same upon the plate with his own hand and weapon. Let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. (Liber A vel Armorum sub figurâ CDXII)
The Pantacle is the magical implement assigned to the element Earth. As such, it is the characteristic tool of the Neophyte.
One additional level of this “building up of the Pantacle” is found in Liber 185:
He shall by all means fortify his body according to the counsel of his Zelator, for the ordeal of initiation is not light.
Aleister Crowley on the Pantacle
"Just as the Magic Cup is the divine food of the Magus, the Magic Cup is his earthly food (of the Neophyte).
The Wand was his divine strength and the Sword his human strength. The Cup is hollow to receive the influence from above. The Pantacle is flat like the fertile plains of the earth.
The name Pantacle implies an image of the Whole, omne in parvo; but this is through a magical transformation of the Pantacle. Just as we make the Sword symbolic of everything by the force of our Magic, so we also work on the Pantacle. What is merely a common loaf of bread will be the body of God!
The wand was the will of man, his wisdom, his word; the Cup was his understanding, the vehicle of grace; the Sword was his reason; and the Vessel shall be his body, the temple of the Holy Spirit.
How long is this Temple?
From North to South.
How wide is this Temple?
From East to West.
How tall is this Temple?
From the Abyss to the Abyss.
There is, therefore, nothing, movable or immovable under the heavens which is not included in this mast, though it is only eight inches in diameter and one-half inch thick.
Fire is by no means matter; water is a combination of elements; the air is almost entirely a mixture of elements; the earth contains all in both blending and combination.
So it must be with this Pantacle, the symbol of the earth.
Just as this Pantacle is made of pure beeswax, let us not forget that 'all that lives is holy.'
All phenomena are sacraments. Every fact, and even all falsehood, must enter the Pantacle; it is the great deposit from which the Magician takes what he needs.
'In the brown cakes of wheat we shall taste of the food of the world, and we shall be strong.'
When we speak of the cup, it has been shown how every fact must be made meaningful, as every stone must have its own place in the mosaic. Oh, if there's a stone out of place! But that mosaic can not be built, either good or bad, unless every stone there is.
These stones are simple impressions or experiences; not even one can be ignored. "
[Aleister Crowley - "Magic and Mysticism" (edited by Marcelo Motta)]
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The Four Powers of the Sphinx - Malkuth & The Way of TAV
He must pass the four tests called the Powers of the Sphinx. (Liber 185)
Examination in the Four Powers of the Sphinx. Practical. Four tests are defined. (Liber XIII)
To Know, To Want, To Dare, and To Keep Quiet: these are the "Four Powers of the Sphinx".
As quoted above, the Neophyte is given four distinct practical tests in these Four Sphinx Powers. These tests are designed by the Neophyte's Zelator. Unpublished instructions clarify the basic form of these exams.
Domain of the Astral Plane - The Way of TAV
Neophyte. - You must acquire perfect control of the Astral Plane. (One Star in Sight sub figurâ CDLXXXIX).
He will also be examined in his power of Journey in the Vision of the Spirit. (Liber 185)
TAV - Light Body Formulation Liber O. (Liber O)
Essential instructions for this method are given in Liber O, Chapters V-VI. The Liber makes it clear that the training of his previous chapters "must be completely mastered before the Dangerous Methods of Chapter V and VI are attempted."
Liber HHH & Divination - The Paths of Shin and Qoph
... he should also begin to study Liber H and some generally accepted method of divination. (Liber 185)
"Liber H" is Liber CCCXLI, more fully identified as Liber HHH. These designations are assigned to the Paths of Shin and Qoph, respectively. As such, they are also part of the work of Zelator and Practicus.
Other works
He is to memorize a chapter of Liber VII. (Liber 185)
Liber VII is Liber Liberib Lapidis Lazuli, Adumbratio Kabbalae Aegyptiorum, "The Book of Wine (or, Liber of God), or the Book of Lapis Lazuli, Rudiments of the Egyptian Kabbalah."
In addition to all this, he should perform any tasks that his Zelator on behalf of A∴A∴ appropriate to entrust to it. (Liber 185)
Advancement to Zelator
According to Liber 185, "any Neophyte who has completed his task to the satisfaction of A∴A∴" should be prepared for advancement to Zelator.
The rank of Neophyte lasts at least eight months. The shortest date for advancement is, "The next time the sun should enter the sign from the one in which it was received." (Liber 185)
To prepare for this, the Neophyte is instructed to deliver a copy of the Magic Diary from his Neophyte period to his Zelator, and then recite the chosen chapter of Liber VII. This should occur one month before the end of the Neophyte period.
The Neophyte should be free of all other commitments for four days, which is the duration of Zelator's advancement process.
A COMPENDIUM BY FRATER D.M.T. 
