Astron Argon

Notes on the Initiatory Process

by Frater Zephyros

The true name of Our Order is Astron Argon (Astron Argon); the Order of the Silver Star…and not Argenteum Astrum, the Latin equivalent. In Greek Qabalah, this enumerates to 451 along with the Greek words: Konx Om Pax (Konx Om Pax), which means Light in Extension. This is the formula of the Great White Brotherhood. Qabalah, is attributed to the phrase, Eth Ha-Adam ( The Essense of Man)… which is Light (L.V.X.).

" The Khabs is in the Khu, not the Khu in the Khabs. Worship then the Khabs, and behold my light shed over you!" AL I.8-9

Notice the emphatic nature of the ninth verse of Liber AL vel Legis. The two verses also suggest the formula of the Great White Brotherhood. And the exclamation point provides the emphasis to indicate that this is a particularly important instruction from Aiwass. These two lines may also be adequately expressed with the following two phrases: 'Khabs Am Pekt' and 'Konx Om Pax'. But does the radiance of this Light come from Kether? Or does it come from Daath and the home of the demon Choronzon?

It was the Sumerian god Shaitan, that was the Bringer of Light…that was considered a barbarian devil by the Roman Christists; who would call him Satan. Pagan Rome called Shaitan, Lucifer or Bringer of Light; who was of course, eschewed by the Hebrews as a barbarian devil. In the Egyptian pantheon, he was known as Set… the Radiant Light that appears as a shadow to the unseeing…or blind. As for Isis, is she not the Priestess of the Silver Star? Would this not associate her with the Sigil of the Great Order? Again 451= Konx Om Pax;

The Neophyte can only see Pan as the Goat; in its lower manifestation. As Liber LXV represents the Voice of the Khabs within the Probationer, so does Liber VII for the Neophyte. But it is painted with the 'sorrow' of the Great Mother and not with the beaming glory of the Sun in Tiphareth as it was for the Probationer. Consider the Petty Tyrant as an evolution of the Vampire confronted in the Probationer Grade.

The Sign of the Neophyte is the Sign of Earth; Set Fighting. The Word of the Neophyte is given privately as it is held privately by Our Lineage.

From Magick in Theory and Practice

The first step of the Aspirant toward the Gate of Initiation tells him that purity — unity of purpose — is essential above all else. "Do what thou Wilt" strikes on him, a ray of fierce white flame consuming all that is not utterly God. Very soon he is aware that he cannot consciously contradict himself. He develops a subtle sense which warns him that two trains of thought which he had never conceived as connected are incompatible. Yet deeper drives "Do what thou wilt"; subconscious oppositions are evoked to visible appearance. The secret sanctuaries of the soul are cleansed. "Do What thou Wilt" purges his every part. He has become One, one only. His Will is consequently released from the interference of internal opposition, and he is a Master of Magick. But for that very reason he is now utterly impotent to achieve anything that is not in absolute accordance with his Original Oath, with his True Will, by virtue whereof he incarnated as a man.

Motta on the Initiatic Process

There is something about the Initiatic Process that must be understood. Initiations are not necessarily complete on all planes at any one time, and need to be passed again and again until all planes are covered. This is not a rule; there is no rule in initiation, it is the most personal thing possible, and it must vary with the Movement of the Universe itself. And Universe can be interpreted as the inner, subjective universe, or the Human Universe, or the External Universe, or the Solar Universe, or the Cosmic Universe, and so on. Some Initiations may be complete on all planes, but the same individual might have to pass through his next Initiation several times, each time on a different plane.

The Initiation of the Neophyte reflects the Initiation of the Minor Adept;

The Initiation of the Zelator reflects the Initiation of the Magister Templi;

The Initiation of the Practicus reflects the Initiation of the Magus;

The Initiation of the Philosophus reflects the Initiation of the Ipsissimus.

The process starts again with the Dominus Liminis, whose circumstances and ordeals are analogous to those of the Probationer.

Again, the Initiation of the Adeptus Minor is analogous to that of the Neophyte, though on a higher plane.

And the Initiation of the Adeptus Major is analogous to that of the Practicus.

And the Initiation of the Adeptus Exemptus is analogous to that of the Philosophus.

(The Initiation of the Zelator is analogous, here, to the point of view of the Adeptus Minor Within.)

The Crossing of the Abyss is again analogous to Probation and to the position and progress of the Dominus Liminis.

In practice this means that it is impossible to pass through an Initiation without producing a reflexive awakening in parts of one’s higher consciousness which are not particularly concerned with the Initiation per se (at least in appearance). This of course is not true, really, since we are living processes of energy and every part of us is connected with every other part, but we hope the reader will understand what we mean. An Initiation reverberates on all parts of us, but concentrates especially on a certain faculty on a certain lane.

The result of this is that we must go through the same Initiation again and again until it becomes so perfect that we no longer become conscious of having undergone it. Thus did Aleister Crowley, for instance, run through the grades of the Outer with astonishing rapidity. These Grades he had conquered, repeatedly, in past lives, until they had become part of his Magickal Memory, that is to say, of his Magickal Self.

A Note on Sublimation and Mental Hygiene

A denial of the tendencies of the mind gives them the power to blind the Aspirant as they escape the reigns of conscious control. Each and every tendency is a living spirit to be evoked, examined and constrained to suit the general plan of the mind. To ignore and repress even one of them, will drive the Aspirant from his or her True Nature and on a collision course with all of manifestation.

The experiences of the Aspirant then become false and beguile him or her. This insanity becomes empowered even more by its contentious nature and the the Aspirant spirals to a speedy demise. It is important the first the Aspirant make a sincere inspection of the mind and map the inherent tendencies. This is the work of the Pantacle…to receive the impressions of these tendencies.

The Earth is a fertile Sea of Possibilities, and the mind is the arbiter of choice. The Ego is the result of those choices. An healthy Ego functions by virtue of correct choice. And correct choice is theresult of conscious awareness of the mental tendencies of the mind. To begin mapping these tendencies, the Neophyte should understand the dual-nature of the Elemental Spirits as follows:

Sylphs Prompt & Active vs.     Frivolity & Caprice
Salamanders Energetic & Strong vs.     Irritability & Ferocity
Undines Flexibility & Attentive to Images vs.     Changeability & Idleness
Gnomes Laborious & Patient vs.     Grossness & Avarice